So good evening, everyone. K. All kind of the good intention motivation for me here, and followed by the the prayers. Okay. Now you have self comfortable.
Breathe in normally. As you have breathing normally, just focus your attention on the sensation of the breath on the nostril as you breath in or as you breath out. If you hear air sounds, if you have air sensation feelings, if air pops suddenly come up, just be aware of all those tears going around without getting a little bit of irritating those thoughts, feelings. As long as you irritate yourself with those thoughts, feelings, even if it comes, it will disappear by itself. Simple is just watch and just be aware.
They are trying to reflect current plate and try to feel how lucky and fortunate that I am I have this precious human birth, which has highest potential. You will hopefully utilize all the potentials. With this precious human rebirth, we cannot only achieve happiness with this life, but we can achieve happiness or future life as well. Not only that, we can achieve total liberation nirvana, total freedom from all the feeling or the suffering, the whole saṃsāra, and all the delusions. But we can achieve the fully enlightened state, the omniscient state with this precious human rebirth.
Now I’m not with each moment, with each second, which will create causal condition to the condition causal condition for the enlightened state. And it also closes and closes your enlightenment. Therefore, so precious. So lucky. The water is so precious.
It is so rare to obtain again in the future. Therefore, I was like, take full advantage of it, I take full advantage while it’s still in the right hand now. Of sacred Dharma teachings of the Buddha and to have that incredible qualified gurus spiritual teachers such as His Holiness the Dalai Lama, Lama Zopa Rinpoche, so forth. We live in store for hours. So many human beings and other beings have died more in the world.
But fortunately, luckily, we are still alive now. Give us one day of life. One more chance, one more opportunity to transform ourselves, to improve ourselves. Giving us one more opportunity to purify all the and relinquish all the delusions and to cultivate the merits. They were so lucky, so fortunate.
That’s the form. I will learn more about Mahāyāna with a greater purpose. But all of humankind, all sorts and beings as much as one can. And to be able to lead them to thrive and happiness as much as we can. With the Dharma teachings and has achieved the following state as quick as possible with the delay.
The altruistic of the chipper, and the practice of six perfections, and so forth. I’ve had that. I was practice properly, quietly, and courageously. For that, I must be aware of those practices all the time. For that, I must say that I am going to listen and engaging in discussions.
I will study, learn more, by reading, literature, dis discussions, listening, reflection, contemplation, reflection, so forth. For that reason, then I’m going to listen and gain discussions. So that I can implement apply that a transformation within myself, thereby inspiring and helping others and benefiting others to bring more positive respiration in others as well. So then the preamble. Start with the Heart Sūtra.
Thus did I hear at one time. The Blessed One was dwelling on Vulture’s Peak of Vulture’s mountain, at Rajagriha, together with the great community of monks and great community of bodhisattvas. At that time, the Bodhisattva was observed in the concentration on the category of deep appearance and profound perception. Also, that time, the bodhisattva and the the noble Avalokiteśvara looked upon the practice of the profound perfection of wisdom and they have those five aggregates also as an area of inherent nature. And through the power of Buddha, the Venerable Śāriputra said this to the Bodhisattva noble Avalokiteśvara.
How should any son of the leaders true who wish to practice the activities of profound perfection of wisdom. I said that in Bodhisattva Mahāsattva Avalokiteśvara. Say this to the Venerable Śāriputra. Śāriputra, as some of the lineage or daughter of the lineage who wish to practice the activities of profound perfection or wisdom should look above like correctly or repeatedly, beholding those five aggregates to be empty of inherent existence. Form is empty, emptiness is form. In this way all suffering is pacified By the power of prostration to you, may those words of truth be actualized. In the past, thereby, one then dispels the veils by reflecting the profound word of the wisdom guardian, and reciting the profound words repeatedly.
In that same way, I also reflect on the profound meaning of the great prajnaparamita. And reciting the profound words: May all disease, spirit possession, bad conditions, or negative actions that which happen due to the past karma in the material condition, may all this be dispelled, May all living beings’ suffering be nonexistent. May it be a pacifier. I go for refuge until enlightened to the Buddha, the Dharma, and Supreme Assembly by my mercy of giving the teachings and other purpose. May I become a Buddha to benefit also.
May our beings be free from suffering and the cause of suffer. May all sentient beings never be separated from happiness, thus free from suffering. May all sentient beings abide in the equanimity, free from attachment for friends and hatred for any. Definitely, I prostrate with my body, speech, and mind. I present a cloud to every type of offering, actually, and imagine.
I declare all my negative action, accumulation, beginningless time, and rejoice in the virtues of holy and ordinary beings. Blessed remain till the end of such exist. At all the wheel of Dharma for living beings, I dedicate my own merits and those of others to the great enlightened. As we do the short sādhana, either you can follow me in Tibetan or you can quietly recite in English. So yesterday, we discussed about Is that okay?
Seems okay. Okay. It’s very important to make our life meaningful and to have a greater purpose while we have this precious human rebirth. Because this human rebirth has such a incredible potential not only to only to free ourselves from the all the pain and suffering, but to be able to free ourselves from the very principal cause and conditions for those pain and problems, all our unsubdued, afflicted emotions, distracted emotions, and to be able to find not only short term, some psychic pleasure, but to be able to find true lasting happiness of total liberation, nirvana. And not only that, we do have the potential to achieve fully enlightened state so that we can bring the highest level of benefit to not only oneself for all sentient beings as well.
To be able to help and benefit in reducing and gradually eliminating all the suffering and cause of suffering of all sentient beings and to be able to lead them to not only short term happiness, but to be able to lead them to everlasting true happiness or fully enlightened state. So since we don’t have that potential, not to utilize that potential and to spend our life just to achieve some level of unreliable, unstable, saṃsāra sense pleasure will be a great loss. It will be a great loss for one It will be a great loss of opportunity for one set. That’s why it will be a great loss of opportunity for all others as being no? To be able to utilize our present human rebirth in contributing, in reducing the sufferings and cause of suffering and contributing to improve and lead to the happiness and cause of happiness.
If we can’t do that, then the purpose of our life has been served. There is a purpose in our life. There is a meaning in our life. Then our life become meaningful with a purpose. And of course, still now, we can contribute and have benefit in some way according to our capacity.
But since we don’t have since we are still not fully from all the faults, all the defect since we have not completed or actualized all the good qualities, the realizations, since we are not fully developed at the moment, even we can help many of them, it will be very limited in how much we can contribute and to be able to help. But if we can actually have our full highest potential and to achieve that fully in a certain stage, that state which is free from not only the suffering but all the delusions. Not only all the delusions, even the most subtle obscurations, even the imprint let rather those delusions. And the state which has fully developed and will actualize all the positive qualities, all the good qualities, the omniscient state. If we can actualize that fully, then definitely we will be able to contribute and able to help and benefit others in the most skillful way, in the most effective way, without any limitation as we face at the moment.
So therefore, the motivation for us to engage in our spiritual path, the spiritual way of life should be existing intention of wanting to achieve that fully enlightened state for the benefit of all sentient beings. The inspiration bodhicitta, which we discussed yesterday. We also discussed yesterday the purpose of cultivating and fully developing good heart, warm heart of true love, compassion, and then the altruistic intention of bodhicitta. Not for actualizing our spiritual goal, not only for, to be able to contribute to others, it is also necessary and important even to have even to have and live, peaceful life, more peaceful life, more calm yeah, calm life, to live a healthy life mentally and physically, to live physically and mentally healthy life, the need and necessary of cultivating good heart and of love and compassion. So we discussed that.
So in order to achieve that fully enlightened stage, is not enough just to have the inspirations or aspirations to achieve that enlightened state. We must actually engage into the path itself, the practice itself which lead to that state and that means engaging in the bodhisattva’s practice such as perfection and so forth. In order to achieve that fully enlightened state, we need to we need to we need to collect we need to cultivate or amass the two collections two collections, the collection of wisdom and collection of merit, the highest level of collection of merit and wisdom. For that very reason, that also we need to engage in the practice of six perfections. Through the practice of six perfections, it allows us to accumulate enough merit and wisdom so that we can achieve fully enlightened state, so that we can bring most benefit to all sentient beings, including oneself.
If we look from different perspective, one of the reasons why we need to practice such perfections in terms of higher rebirth. And on the basis that there is many on the basis on the belief that many lifetimes. So we have to achieve that fully enlightened state. We may not be able to achieve that goal of fully enlightened state in one lifetime. It could be over a million times.
Each life improving and getting better and better and finally leading to that fully enlightened state. Now we need to have a higher rebirth in the future, but excellent higher rebirth, which allow us to practice even more strongly and to make even more progress. But for both which have all the conducive conditions to make even more progress and free from all the obstacles to make even more progress. From a perspective also, we need to practice the six perfections. In order to have the condition to practice the Dharma and to make a progress in Dharma, the excellent rebirth, for example.
If we have a excellent wealth, then it will not distract us from practicing in some way because for a lot of people, we are to we are unable to practice even though we wished because we had to work so hard for even just surviving for necessary things. So therefore, to have to work so hard, give your time so much, work so much and time to even just to survive all necessities. So therefore, we had a lot of wealth and resources then of course that could be helpful in our practice. The enjoyment or the world or the possessions. And then as human beings, we should be born as a human being because such a human being has the highest potential to actualize that goal among all the realms, different form of living beings.
And to be be in a situation where your family, relatives, friends who inspire you, who encourage you to engage in your spiritual path, your Dharma path. So therefore, the importance of excellent people around you is also who give you a lot of encouragement, inspirations, conscious for wanting to carry on your spiritual path and to make a progress on your spiritual path. And to have a so to have a excellent social environment and also excellent livelihood where you don’t have to engage and to wholesome actions so that you don’t have to engage in unskillful, unwholesome action in order to make a livelihood. So having an excellent livelihood. Even though we have excellent, so it’s necessary to have this four excellence.
The excellent rebirth, the excellent wealth or enjoyment, excellent people around you, excellent livelihood. Even if have a wonderful, it is possible still that we can be under the influence and under the control of delusions, the afflictive emotions. Therefore, we have to find a way to free ourselves from being under the control, under the influence of the afflictive emotions and delusions. And it might be not enough just not being under the control of delusions afflictive emotions. We might need the wisdom.
We need the wisdom to be able to discern this. What is to be is to be evaluated and what is to be cultivated so that we don’t engage into our wholesome actions. So we are actually engaged in the wholesome actions. If you don’t have that wisdom to be able to understand that, then after we have experienced the result of previous karma, then it might instead of progressing, we might decline because we don’t have the wisdom to see what is best for you. So we have exhausted the previous positive karma and we have not created new positive karma to experience the better result in the future.
So therefore, you need so first quality does not come without cause and condition. They all come due to the depending on cause and conditions. Not only cause and conditions, it need to depend on certain cause and condition and therefore through the cause and condition or practice of six perfections. So the practice of GRSD practice of generosity in this life leads you an excellent enjoyment of possessions or weight in the future. The practice of pure morality will help, will lead us to have a higher rebirth, a perfect precious human rebirth.
The practice of patience. We help us to have excellent people who help us, excellent parent, excellent friends, relative who who encourage and inspire you to continue your practice. The practice of perseverance or effort or diligent will help us to have the perfect livelihood which we need. And then the practice of concentration will help us so that we are not under the influence or under the control of the delusions. The practice of the wisdom will allow us to have this intention and wisdom to able to make what is beneficial, what is not beneficial, what should be avoided, what should be practiced, and so forth.
From that perspective, the practice of six perfections is very important. Even from the perspective of fulfilling or accomplishing the wishes or the purpose of oneself and others, it’s necessary to have the practice of six perfections. Through the practice of generosity, we can help others to overcome problems who are suffering from unwealthiness and all others. They are fulfilling their wishes, fulfilling their accomplishing their wishes, their purpose, and really engage into practice of generosity. You will try to practice generosity with a kind of unwholesome mind, thoughts, feelings.
Such jealousy will not be pure and perfect because it has been diluted by that negative thoughts, feelings. So therefore, the feeling from being under the control of any of those negative thoughts, feelings, negative actions, so therefore the practice of morality in order to be able to have benefit and accomplish others’ purpose, wishes. Not only we need the practice of perfection, practice generosity, also the practice of the morality, refrain from destroying or refraining from any actions which brings harm to them thereby we create a condition to have more peace in them, less harm in them. Fulfill, accomplish others’ wishes or purpose to the practice of patience and morality. When you try in those cases, sometimes they might get angry, jealous, pride, whatever, and they might try to harm us.
Also, they want that perspective for help. And instead, they might actually act in a negative way in some cases. If we try to try to retaliate in the same way to them in negative way, then again, we cannot perfect the practice of morality. Then our practice of morality will be has been polluted because of that. So therefore, we try to practice in order to perfect the practice of morality, the needs of patience.
When you’re trying to practice generosity and morality with others and instead of appreciating when they criticize or react in a negative way, not being disturbed, not being upset. We try to upset and agitated. We try to practice patience without being disturbed and not reacting in a negative way. And thereby, we allow the practice of the practice of morality become a more pure, perfect, And as well as we don’t create condition for them to create more negative karma. If we retaliate in a negative way, again, they will retaliate, and it is never ending cycle of creating more negative karma, unwholesome, unskillful actions, which brings more suffering pain as a consequences.
So even though they try to help us, when we stop from holding them back, retaliating in a negative way, we stop the process of creating negative karma. Otherwise, it never finished. So therefore, in that way, again, we are able to help and benefit them in that way. Now, in order to free yourself from the delusions, all the afflicted emotion, all the disturbing emotions. We need the wisdom of special insight which really affects the emptiness, the true nature of phenomena.
So therefore, the practice of wisdom is necessary for fulfilling or accomplishing one purpose as well as purpose of others. Because to achieve full enlightened state, you need also that as well. Have the flexibility to to direct your mind to virtue of mind that it has the ability to stay at that ability to, so that pointedly, to stay and concentrate on that without being any without any distractions. So that’s for the practice of calm abiding or śamatha concentration is needed. Note, a tool to develop śamatha.
Overall, the skills providing concentration, śamatha. We need strong enthusiasm, strong, enthusiastic effort with our dividend, with the fact that we are being enthusiastic, with the fact that Oftentimes, effort that we can cultivate, that Samatha, which Samatha help us to develop that wisdom, that wisdom which help us to overcome all the delusions and achieve liberation and fully enlightened state. So therefore the practice of perseverance is needed. So from this perspective, we can understand the need or practice of such perfections in order to accomplish or to fulfill what you want, wish, what you want, purpose, as well as the wish and purpose of others. Reasons why we need to engage and practice six perfections.
So, first of the six perfections, the perfection of generosity, the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, the perfection of wisdom, Yes. As I said yesterday, with counsel regarding the question yesterday, It has explained that the practice is perfection. The practice of generosity much more easier to us to engage into practice to start with. The training of perfection of generosity, trying and practicing the generosity is the state of mind. Share without hesitation.
So it is it has much more state of mind than actually giving itself. Do I get it? So It is said to complete the perfection. Do you get it? Eliminating all poverty outside in the world.
It’s almost impossible. But I can still try my practice of perfections when I choose myself, And then when whenever you have anything, I can offer, I can give, I can share without any hesitation, without holding, without any attachment, when you reach that stage of movement, then this when you have perfected the practice of generosity. Do you get it? Still, there’s more poverty people there because I have not been able to solve freedom from all poverty, but that the same mean I I have not perfected completed my practice of perfection of generosity because I have developed such a state of mind whenever I did anything or whenever I have anything, I can easily, without any hesitation, share or forgive. That is the state where you are trying to that is the state where you are we are trying to develop and cultivate.
So the practice of generosity is antidotes towards one of the delusions, miserliness or greediness. So of. Eighty four thousand heaps of teachings. All the Buddha teachings, every teachings are given, every one of teachings is given as a way to overcome one of those delusions. To overcome one of those afflictive emotions.
One of those distracted emotions. That has to be the case. So that is the only practice. Any practice, any method, any technique, will it help us to reduce and gradually eliminate abandon one of the delusions, then the purpose has been served of Buddha’s giving the teachings and for us having study and learn and practice it. So from what we said, every teachings is given directly and indirectly as a way of as a way of reducing and eliminating the delusions.
So in this case, the practice of generosity is a method, is an attitude, is a likely to cure or as a way to overcome this afflictive emotions or destructive emotions or delusions of miserliness and greediness. The attachment as well. No? So that’s what we have. Okay.
Yeah. So that’s what have. It is said, it’s more realistic than actual giving. Do you get it? Because we can give a story a lot of people attached with what they’re giving.
And this best practice is to overcome attachment, miserliness, and greediness from this perspective and delay the delusions. So such a generosity, the perfecting of joyous day, never really overcomes. And it’s the state not only overcoming the delusions of miserliness, attachment, and greediness, but also cultivating a highest form of mind where you are able to give, share, and offer, whether you have perfect and complete in that state of mind. Because it’s possible when you do not have attachment, miserliness, greediness, or one object, but that is the same way that the initial give, they’ll get it. So therefore, this practice of perfections not only will you try to overcome this delusions of attachment, miserliness, and greediness, but truly yourself to be able to share and give anything without any holding, without any asset, without any reservations.
So it is much more stronger state of mind. And, of course, it’s so important to overcome this those delusions such as miserliness, attachment, greediness. Because as long as they are there, we are still very poor in heart, in your you have. You have. Have.
You are still satisfied, happy. You are still searching for more. So therefore, said person is not a rich from inside. Still very poor inside. There’s no much different from the poor.
You are still not happy, satisfied, struggling in some way. As much as you want to whole period, whole galaxy in this world, still you wanna feel satisfied content. Still you want to call, look something. So, therefore, it does not give you true satisfaction to content happy mind when you are in that state of mind. It disturb your mind.
And because of that, we we my blood source, my blood source are wholesome and skillful action, which brings much more harm to others. Is. And I think that is what he rightly said so. There is not enough in this world to satisfy one person’s greediness. And that’s how grittiness, miserliness is.
To share with others. They will be willing to share it. But still, they feel they don’t have enough to share. Do you get it? Grieviness, mildliness.
One, when you are with that corporal, you are not happy, not satisfied, not content with yourself, with what do you have, what you are, who you are, so forth. Secondly, we will not be able to share, help, benefit others because you feel you don’t have enough to do that No matter how much you own, no matter how much you have. So the practice of generosity is as in in some of the scripture I said, it’s the which fulfill jewels, like a jewel jewel or gem, which fulfill all such a means which cuts the loss or like a loss, well you diagnose the loss of the needlessness or greediness. Is the most worthy person in the world. Do you get it?
Basically, from externally, you are not a very rich, but when you are better satisfied, quality of yourself, what you have, That person is most rich person. Giving protections. So there’s the four type of generosity that one can practice that you that would explain many of the Buddhist scriptures. The practice of, the generosity of material means, profession, possessions. We will for the those who are late, making reference to the Dharma teachings, making reference to the scriptures, to the examples, the subjects, so forth.
For They can exchange their offering to those who are inmates, try to help them, those who are hungry with the food, who are thirsty with the drink, those who are naked with the clothes, those who are homeless with the shelter in whatever way we can, those who are without education, have been their own educations. It’s difficult. You know, people make certain way that we can have shared benefit. So it is important when you know how to actually practice a practice of generosity giving. To give to practice to give or to give a practice generosity with a true good intentions, motivations of wanting to help them, wanting to benefit them with a self self self sider for self for selfish motivation.
It shouldn’t be selfish motivations. If the fact that, of course, your generosity has been polluted, it’s not pure. Without any with any reservations, without any hesitation, without any regret, and without motivation to purely to help benefit the others who are in needs. You can see that that our practice become pure, unpolluted, uncontaminated. And because of that, it become very strong.
Because of that, it can become very effective. And because of that, it become a cost of condition to lead into the enlightened state. So if you can give with the of true compassion to bodhisattva with the true sense of wanting the health benefit, that should be the motivation of the bodhisattvas to engage in the practice of perfections the perfection of generosity. Be liked by others, with the expectation to them to praise you, liberation, but with the motivation to achieve enlightenment for all sentient beings, with the motivation to help that sentient beings. So that it that’s that is the purest way of practicing the perfections with this kind of motivations.
Then implement. Maybe we it will help us to see less meaningful in holding them, you know, shadow with others. No. It will help us to reduce the greedy, smiley, liziness, attachments, which does not allow us to share. No.
So that is understand that when we are in the control, practice the generative, then we can we need to contemplate and reflect on more of those areas so that we can let so we can reduce the attachment, greetings, mindedness so that we can share more. It might seems to be difficult at the moment, but it can be trained. It’s all about training. It is simply that one is time before the person who cannot give share anything toward others, anything. They prefer to share and give anything despite he has enough to share and give.
So then we do train him to give to his to his own hand. So he take from here, give to the left, left, right. Sometime it is possible. Some people are like that so that they cannot even and once he feel comfortable and to be able to give to from his right hand, then Buddha led through giving small things to someone who is most close to him, whom he had and he was able to give it a little bit. Then once he was he feel comfortable, then he encouraged him to give to someone whose neck is close and closer.
And slowly, slowly, then he was able to give to stranger, someone who have no connections. And slowly, slowly, he was able to give and share without hesitation, without any holding, without reservations to others. So that is a skillful way of leading and training. Climate, the global world, the climate crisis, the economic crisis, it all is a result of human greediness, where we over-exploited. So this result of not so a bigger picture or smaller pictures is being quite clear.
There are always those crisis are result of our own feelings, greediness, miserliness, attachments. It will bring more destruction to yourself. So this is the the first When we see them, stop lying on ladder, we try to help them, pick them up, put them in a stop sad place killed, for example. I was a great Buddhist practitioners, master, who are incredible example of those practices. Those who are now for example, he is one of the great example which lead by example in practicing the practice of generosity of saving lives, giving protections, as well as the the generosity of And there are other many others who have tried to in many cases, who have saved them from being killed from their butcher and give them a new life.
Instead, bring them to a sanctuary and give them care and medicine. So this is one practice of generosity. To liberate millions of millions of whether it’s fish or other form of animals. Just in this evening, in Australia, they have done millions of liberations inspired by Lama Zopa Rinpoche just by one center. So, so many different centers, students has been inspired and have engaged into this practice of liberating those animals and helping.
And of course, this is a topic of helping and as long as we have always That’s the only way we can help the animals spiritually because they don’t have the capacity to understand like human beings, to contemplate, and karma and the delusions. They don’t have that capacity. So therefore, for them, they depend very much on the power of objects, the power of the mantra, the power of the objects. So, to set the power of the objects, whole object to the power of the mantra, can help them not only even on the spiritual level, not only just saving their life and not only giving them food, not only taking care of them from medical point of view, but even otherwise post specially, we can also help them in that way. So this is the practice of the Dharma generosity.
The practice of giving Dharma teachings. Sharing the teachings with others. So the data has to be you don’t have to be you have to have to you don’t have to be a teacher to all all the time, you do that. You try to share it with whatever you have studied, whatever you have learned, whatever you have understood with others. Inspire encouraging others to follow the path.
And the best way of teaching, best way of helping others, Best way encouraging them is by leading the example with your practice. To And that’s about his power and it caused me to really only have trouble because of his practice. To another example, he lived his life according to that principle what he taught. According to that very principle that he preached, he lived his life according to that. That is why it is so inspiring for a lot of people.
This is what gives them a lot of encouragement. This is what inspired them most of the practice itself. Still there, maybe a little touch, and the very much corrects with that. That’s very true with for the practice of the the general staff teachings, sharing, giving the teachings, then encouraging, sharing knowledge and encouraging others to So that is also part of that generosity. Now, whatever professional, whatever field that they are in Living with truth wholesome actions.
So that is also part of this generosity. That is the the generosity of the teachings. And, of course, the generosity of giving protection and love when someone is in need of that, when someone is when someone feel very lonely, especially, of course, it it it it it it probably devastated, who feel abandoned by a fellow whoever. What they mean is love, true love, true caring. So giving, showing, sharing that your love is, the practice of perfection of the love.
For the benefit of all certain beings. The benefit of that center is our all certain beings. So practicing the practice of generosity to give you do such a practice. It give you true happiness, true joy, true satisfactions. When you try to practice gymnast or give something, whether it is There’s such a true joy, such a true happiness is spoiled.
That is very happy feeling, very joyful feelings, very satisfaction feeling that you get. You may have not expected it, but that is the natural that happens. It just comes. Outcomes, that itself is a result. You don’t have to expect anything.
To be able to have others that itself is complete of generosity. The generosity is complete of a set that you are able to bring help to others by being able to share, by by being able to practice the generosity, charity, or the giving. So So when we practice the practice of generosity, when we practice the practice of generosity, we can include all the six perfections, we can’t correct the all the six perfections. The protections, savings or lives, whatever that is. What is the practice?
You can refrain, selfishness. So therefore in your practice you try to refrain from that and therefore engage in the practice of morality at the same time. Your mind, still trying to come out to help benefit through the practice of patience. So when you try to help, sometimes, it takes a while, sometimes, some cases, people don’t appreciate it. They will even respond to negative ways.
Do you get it? And I mean, I don’t respect you without being disturbed, without upsetting you. To the practice of patience, you try to come along to engage in the practice of generosity. So therefore, you practice the patience together with your generosity. Or the bodhisattva love compassion as much as possible and trying to hold in a state of mind without distracting as much as possible.
That is the practice of concentration while you are practicing the generosity at that time. The person who is receiving generosity. The action is set up by the existing of our emptiness within the existence of what we were trying to practice. So that is the practice of wisdom. Why do we practice the generosity?
So I try to practice generosity, is why are facing challenges and courage to perseverance in order to start. That is the practice of perseverance. So definitely, within the practice of generosity, we can come and find all the six perfections within that. And before we learn our practice, even much more stronger and much more effective and beneficial. So I think this is more or less, I don’t have to say.
So questions? Is that teaching you’ve just given us is that what it’s referred to by the giving of generosity and the generosity of morality? Well, that, giving is self giving or giving. And then while you are doing, you’re trying to refrain from the self interest. That’s giving of morality.
Then while you are that, you are not disturbed by whatever response that you get. That is the giving of patience. So that is yeah. Like that, each of them. Yeah.
Any any others? Yes? I’m just thinking about this Yes. Well, in that state, of course, you don’t make any judgment. You are just suddenly focusing that topic of the contemplation and emptiness would still be distracted or would have the influence of subtle dullness.
So to be able to concentrate, to be able to penetrate into that is the concentration that we are trying to develop. Yeah. Any other questions? If not, then I will k. So before I do the final dedication, first, let me lead to do some dedication.
Due to the the that we have created, the data flourish, and benefit colors and shaping, each moment is second. Due to that movement, all the holy gurus, all the holy beings have a long healthy life. All their great wishes, projects, deeds, be successful without any obstacles. Due to dying by all the spiritual center, the dying center, especially Buddha House here, may they flourish, glow, expand, and benefit countless sentient beings with different program. Now the staff so far and all the staff in the future, all the sponsors, benefactors, the people who participate in different program activities, May all such beings have a long healthy life.
May all obstacle whatever obstacles in their life, if they might have, whatever sickness they might have, may they all be pacified immediately. May all their wishes be fulfilled according to the dharma. May there be no war, violence, poverty, sickness, disaster, or famine in the world? And there always be peace, harmony, tolerance, long, healthy, prosperity, successful life, and happy mind in the world. And each and every sentient being be able to actualize through bodhicitta and realize emptiness as quick as possible.
Those who have already actualized, not diminished, but increased more and more. Now, you may be able to follow to a fair example set by those enlightened beings in the gathering of spiritual path in helping and benefiting others. May our prayer dedication be as pure and bear the same fruit as the prayer dedication made by all those holy and enlightened beings. Do I have to tell you light which is empty from its own side? May I, which is empty from its own side?
Achieve the fully enlightened state which energy form is on-site. For the benefit of all such and being which is empty from its own side. Then we can do the dedication prayers. May all beings everywhere to plagued by suffering, body and mind, obtain an ocean of happiness and joy by virtues of my merit. May all living creatures suffer, commit evil, or evil fall ill.
May no one be belittled with the mind waged down by depressions. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with toil be restored to finding repose. May the naked find clothing, hungry find food. May the thirsty find water, delicious drinks.
May the poor find wealth, the wretched find joy. May the forlorn find hope, constant happiness, and prosperity. May there be timely rain and bountiful harvest. May all medicine be effective, and wholesome prayer bear fruit. May all who are sick and ill quickly be free from their ailments.
Whatever disease they are in the world, may they never occur again. May the frightened cease to be afraid and those in bondage be freed. May the powerless find power, and may people think of benefiting each other. For as long as space remain, for as long as sentient beings remain, until then, may I too remain to dispel the miseries of the whole. Due to the merit of those virtuous actions, may I quickly attain the state of guru Buddha and lead all living beings without exception to enlightenment.
May the supreme jewel bodhicitta that has not arise and arise and grow, and may that which has arise and not diminish, but increase more and more. In the land circled by snow mountains, you are the source of all happiness and good, all powerful cherish, Tenzin Gyatso. Please remain until Samsāra ends. You who uphold the victorious moral way, who serve as the bountiful benefit for all, sustaining, preserving, spreading, and doing other victorious doctrine. Who masterfully accomplished magnificent aspirational prayers on their individuals, protector of myself and other, your disciple.
Please please Thank you very much, and good night.