Generating the Mind of Enlightenment
Teachings on the Inner Preliminaries of Kalachakra
By Khentrul Rinpoché Jamphel Lodrö
In this five-part series, Rinpoché provides a detailed explanation of Bodhicitta, including how it is generated and how to distinguish Relative Bodhicitta from Ultimate Bodhicitta. He then concludes with a summary of the key trainings to engage in once this mind has been generated.
The Training of a Bodhisattva
These teachings were recorded at the Rimé Institute in Belgrave, Australia on May 21, 2015
So Bodhicitta. So the main important you have to understand, Bodhicitta have, absolute Bodhicitta and conventional Bodhicitta. And even the conventional Bodhicitta is better than anything else. Why? Because whether you are….ok, let’s say, it is the best tool to reach Buddhahood. Which means better than nirvana, which means nirvana only is liberate yourself from suffering, samsara, but no benefit any other sentient being. But reach Buddhahood along bodhisattva, Bodhicitta, you have spontaneous, effortless, endless, limitless benefit all sentient being. So which means you not just gain liberation yourself, your not just eradicate the propensities of the suffering but you are benefit forever. As the sun is shining, until the sun remains, sun doesn’t have to be any effort to warm and shine. Just it is. Same way, when you reach Buddhahood, along the Bodhicitta and then you become like that. So that is the main inspiration but not only that, while you are in the samsara doesn’t matter how long you will be in the samsara. You have always benefits sentient beings. Because that is your desire, so everything is natural, go direction whatever your desire. So your main desire is Bodhicitta, so your main power or energy or your main effecting is benefit others. Why even stuck in samsara, still continue, so which means doesn’t matter, you are in samsara or nirvana, you benefit sentient beings anyway, that is your nature.
Ok, another version if we think about, basically, we have Bodhicitta means the most wise way you can liberate yourself. The most benefits yourself. Because usually people think when we talking about Bodhicitta, people think “oh Bodhicitta is for others, ok. That means not for me, always for others. Others put before me”. We think that, we think that hard. Yes, it is hard, who has incredible habit, long, long habit to oneself putting central. Everything is as product for your possession to use. Even you try to benefit other people but your main intention is to benefit yourself, then that will be. Then is difficult you put others before you. Only difficult because your habituation. Long time habituation. That’s all. Concert habituation, that’s all. So as long as you can shake this habit, and you can rock this habit, and you can make unstable these terrible habit and then no longer difficult at all.
And also the most, most benefit yourself, is that way. So is a little bit tricky, that’s why people don’t get it. Because if you thinking all others all the time, they benefit, your benefit is huge, enormous you know. And if you put yourself always as central and other as secondary, the immediate, regardless the immediate benefit you can see obvious level, but the deep down you damaging yourself for long term. As we know sometimes even obvious level doesn’t work. So think about there is anybody in this world really, really, you know kind and compassionate, and selfless but miserable life? Can you name anybody, can you, do you know any story of that, can you name any? Impossible. Impossible. But the selfish people is so many millions, billions rich people, billions of hierarchy people and billions of famous people, they are so suffer, more than ordinary everyday people. It is obvious, we know that. So that is the reason Bodhicitta is suggesting try the good one and wise way, ok.
So we have been talk about how we generate Bodhicitta, start from love, kindness, compassion, we already talk about ok. Then we also try to talk the ultimate Bodhicitta, how connect with Kalachakra and how connect with Shentong Madhyamaka. How connect with the Tathagatagarbha. So we try it. If you understood, if I did talk well, not well, definitely not well, but if I indicate enough for you and if you got some understood, that is brilliant. Even you a little understood, is still really good. But we have no more time to talk about so today, we are going to talk about, ok, we already kind of talk about how to generate Bodhicitta really. Not so much details but touched. So we going to talk about how to generate Bodhicitta. A little bit. So the details you should talk later, ok.
And then with is the action which take when, why we generate Bodhicitta. There is two types of actions. One we call six perfections for one’s developments. And four, what you call? Four activities for gathering others, for benefits other, that’s what we call usually. So first say, we practice generosity. And again when we say generous, people straight away thinking materialism and money. So we have to think bigger than that. Ok. So we say, generosity with dharma number one, generosity with protection number two, generosity with possibility, what you call, wealth, three. So those things we have to try.
Generosity of dharma, people don’t notice. The most, most generous with dharma I ever seen in obvious level, who you guess? Student – (?). No (laughs). I mean obvious level ok, obvious level is who? My mother. (laughs). Actually I never see or hear who really cares other people want to practice dharma, I never see, I’m saying not exist ok, but the obvious level who really cares so much is like my mother. She really cares anybody, anybody try to do a little bit of dharma practise or something good. She’s so rejoice, unbelievably, and she try so hard. What the result is, do you know? She make many people angry (laughs). Not everybody ok. Some people appreciate, many people appreciate. So where ever there’s lama’s teaching or something, usually the old people always go listen you know, the young people never go, so they don’t understand, they confuse. They always seeking my mother, they ask her. Of course she is really rejoice if she can tell them (laughs), but the other people even not interested, she try everybody, high people, young people, everything. So there’s one monk called….(@ 38.30 says Tibetan name). He’s my village, old monk and entire his life he is mastery of ….(@ 38.40 uses Tib term), means conflicts. He is the mastery of the conflicts, winning the conflicts, which means he do all his relatives on behalf of them. Kind of like lawyer, like lawyer protector. On his own circle. So my mother try really hard to him, you know this is not dharma and what is you wearing and you know like how your entire life, everyone thinks he’s fantastic because he’s good lawyer for his…..so my mother really tried and finally what he say? Guess? (laughs). He said “oh, you cannot tame me ok”, he told her “you cannot tame me ok. Because I even not tamed by ….. lama (@ 39.45 uses Tib term)….. lama means that the founder of the monastery we going to go this year, ok that lama, is unbelievable one. And he student of him. So he said even he could not tame him, so telling my mother you are just stupid woman, you cannot tame me, impossible. That he saying (laughs). Which means only he can say I not listen to you, but he cannot defeat you know, logically. But that means, so my mother is quite right and he knows that but he couldn’t you know over come, so like that.
So another story there is one man called Solo. He is my age and he is taller than me and he, one day he bought many ….(@ 40.56 uses Tib term)…. means sticks, you know metal stick with ropes, you can hit and fight with people, you can hit with yaks, dogs, and anything. So he buy many, many because he wants to make profit. So my mother yelled him, (laughs). My mother yelled him saying “are you crazy? You make that much negative karma. How many yaks will hit by this? How many dogs will be hit by this? And you are stupid because you are not desperate. You have food and anything you have, why you want more and make that much bad karma?” She saying. “You not allowed to sell them in our village ok?” so she say “I will pay you whatever you, you have no profit ok, whatever you paid, I will pay you and then I throw away”. So this man is quite good enough, he tamed. So what he did he say, oh, he promise my mother and he going to put in, throw away in yellow river. Ok. So my mother doesn’t have to pay (laughs). So there’s millions of stories, but I don’t tell you. Because then we never finish, no time for class.
Ok. But anyway, so, the most really I care, who has generous to practice dharma, to convince to practice other people. Obvious level, ever I see the most, yes my mother. Unbelievable. You know. Every young woman or young man, anybody, interested in become monk or nun, she really over excited and she say “ok if you go to be monk, I serve you the money, I serve you the food, and I do this for you, I have to give you this present” Just all the time, so many times she did this (laughs). Is sometimes looks like crazy! So even I told her many times, told her you know I say “mother, you don’t say this. Yes you know dharma but you don’t….people don’t like it. Don’t tell too much and they don’t like it, they don’t listen you, they don’t listen lama, how can they listen you ok? Please” (laughs). But she couldn’t stop. Is not she showing off or you know anything, not like that. It is just her genuine desire. That is dharma generosity. My mother’s over generous. Over generous (laughs).
Ok. So, and then generosity of protection. Protection yer? Protection I think we should consider, we should consider as you now like any life gardens (??? @ 44.24) is protection isn’t it? Any life gardens, even is not totally dharma, is something in the samsara but still better samsaric life you try, your friends, anybody you have connection you try even strangers as much as you can. That is generosity. Generosity means you how much you care again. You know the generosity means in Tibetan in we call ….(@44.55 uses Tib term). ….means how much degree, of you know, this let go from you to others, is that. It is not the action you give somebody, not that. That is just manifestation. Manifestation could sometimes be fake, could be another intention, could be anything. That’s why is not how big you give, not necessarily. So that means somebody can donate billion dollars. Some only have one five cents, but you don’t which one is strong desire yer? How much …..(uses same Tib term), how degree of ….. (uses again) they have. That is different. So the five cents one could have more, you know. Which means, that means if the …. (uses again) is equal, somebody a little bit more the five cents one have even little bit more stronger or a little bit more purer and somebody give a billion dollars and somebody only five cents, their merit could be equal. Or could be the five cents one even more, possible. Ok, so that’s why.
Then the same thing, you want to help the others, protect. Ok let’s say if you have, if your neighbour have problem, in the middle of night time, “oh I couldn’t be bothered get up” or somebody or another one say, “oh of course I should get up”. And the other person say “oh no I can’t get up, I have to work tomorrow then I’m tired at work bah bah bah”. Many excuses. Somebody don’t care. I really want to help, get up, stay up all night, whatever. So because of the inside depending how strong.
So for this reason, materiality give, protection, dharma. Dharma. Dharma you can teach. Not only talking, talking, but you can set examples. So my mother she, yes she set examples. Really she set examples, ok. Many stories but I’m not telling now, is enough. So, and then generosity and then we call the second discipline, you now this ethical discipline. Ethical discipline we call…(@ 48.24 uses Tib term). So …. means protecting yourself, you know this bad acting, bad thinking, all these things. You discipline, you don’t let yourself thinking badly. Bad intention, bad attitude. You don’t…. you protect yourself, don’t let them do that. That is discipline, ethical discipline. Some ethics very easy for some people have natural. For them is not even a discipline just ethic, not discipline. For some is little bit hard because you know you have bad habit but still you have discipline, you know. So that ethic and discipline go together, ok. Some people don’t need the discipline, you just have. You know.
And ….(@ 49.27 uses Tib term) means accumulation merits. Accumulation merits, you not just protecting, preventing the bad actions, bad attitude, but also you collecting and merits. That’s also requires discipline ok. And then
Student – Rinpoche we should call it morality.
Ok Morality, ok. Doesn’t matter, whatever we say. No stuck too much in the word. Stuck you know you have to adopt the meaning. Morality, discipline, if you have accurate, exact words, fantastic. But words only have meaning. The meaning…. certain people have certain meaning, you know, certain people have certain interpretation. So, that’s why always you sometime create new words, ok, new words. So anyway.
The accumulating merits, that discipline. And the other discipline to helping others, help sentient beings. Helping sentient beings means again we always thinking something helping physically. But sometimes we have to go beyond physical. You can helping physically, you can helping you know, prayer. Mainly is mind really. Indirectly physical. Physical indirectly, indirectly and mentally. Different forms.
And third. Patience, but patience means like tolerance ok. Tolerance, patience something else and other words, whatever suit for them, you have to use them. I don’t know much. So the meaning…what is the patience? Let’s say if we use the patience. What does the patience means? Patience means, the coping the situation, ok. So you can cope with the situation when is necessary ok. That is the patience. So when is not necessary you don’t have to cope, you know that’s why you can…you know you don’t call that patience, sometimes laziness you call patience. It’s not that, that’s lazy. So patience you have…patience means really is like kind of brave, kind of brave.
So that’s why if somebody harm you, somebody ignorantly harms you, ignorance means, you know, I’m not saying he or she doesn’t know they harming you, I’m not talking about that ignorance. I’m talking about purposefully intentionally harming you because is stupid, doesn’t know the cause and effect ok. Difficult in normal people, difficult to cope with, because you say “oh, he did this, he did this intentionally. So I must revenge, if I didn’t revenge means I am coward”. You that’s ordinary samsara way of thinking. So it’s not easy to, you know if you are really coward yes, sometimes you cannot revenge it. Which means, doesn’t mean you don’t want to revenge it, you cannot because you are too coward yes. Also you want revenge which means that’s also not brave enough, so brave enough you can cope with this and you don’t want to revenge, you don’t want it even if you can. Instead of course, instead you forgive, able to forgive. Is not so much you…it’s not so much in every situation you have to forgive, it’s not that. It is means, are you able to forgive. Is that. You know. Any situation I can forgive that means you are brave, that means you really have patience. It is not “oh every situation you have to forgive”, not that. So that means the coward people don’t forgive but looks like forgiving (laughs). That’s not real forgiving, that’s why….
And then the other things not necessarily person, any situation hardship, anything you can cope with, so that is also patience. And the other thing, do you know, ….(@ 55.47 uses Tib term) we call, which means, you not afraid the deep profound meaning ok. So that’s why some people give up. Madhyamaka study, too academic nah, nah, nah, nah. And give up, to try to understand emptiness, selflessness. That means not enough patience. Which means you missing one part of bodhisattva practice. Because remember bodhisattva means compassionate warrior. So you are not warrior because you giving up, you too scared of this meaning (laughs). So that’s why Buddhism of course some people scared because too much, they saying they asking you, you give up everything you like. Everything you like is meaningless. That is Buddhism telling. So if you are not brave enough it is not easy to follow that. And you giving yourself. Self cherishing, you know. That’s the asking, bodhisattva path.
So that’s why is this three. Ok, from the enemies, from the other situation hardships and you know, especially to practice, study, meditate. So why people go caves and difficult hardship, hard life, starve, they take. Why? Two reason, two primary reasons. One if you go harsh, the lifestyle, you are not slave for your living, you surviving. Second you practice hardship as part of your practice. This, you know, this patience. Bodhisattva patience. That’s why people do. It is not cruel your body, not cruel your body, you torture your body, you torture your mind, is not that. There is movie you know, Korean movie, Four Season. Anybody saw that. And you know sound, look like the boy tortured the fox in the water, so the master torture him to carry rocks and to climb the mountains like that. If that points, saying is like this if you torture, is nice or not nice? Should you do others? If that point, is good. So I wondered if the point saying, you know like you get rid of the bad karma you have to torture yourself. If saying this that’s not 100% correct ok. Not 100% correct. So we, our purification not depending how much torture us, that’s not the main point. The main point is how much regret you have, how genuine you are and how strong your conviction for the future, you know bad actions and bad attitude. That is the purification, not how much you torture yourself. So that’s why torture is not the main focus, but the patience is. Ok.(laughs)
So, ok next. Joyful effort, or perseverance yer? Perseverance ok. Ok perseverance, which means opposite laziness, complacency, procrastination. Ok, this three is very bad for us always. Ok. Who’s feel guilty of that? (laughs). So, we always say we have no time. But actually, we have time, but we are very bad managing our time and we have the wrong chose how use our time actually. (laughs). So if you choosing the time for the right reason and you managing the time very well, that means you have this perseverance. You don’t have to torture yourself really, you know the torture is not main points, for Buddhist practice no. For Hindu practice yes, but not for Buddha Shakyamuni’s’ followers. But a little torture you don’t really care, that is Buddhist focus ok. What we cares “oh this physical comfort, this good taste”. Tonight I ate too much, which means so good taste I couldn’t stop. That is bad example. So if anybody have similar of me, (laughs). We have to work together. But I believe nobody is as bad as me ok. You all better than me (laughs), in that part. Ok.
So, and then when we say laziness, choosing wrong reasons, too busy, that is one lazy. Laziness include this, not only hanging around, mucking around, is not that. That is one type of laziness. One type of laziness this choosing the wrong reasons, samsaric many things, too busy, never time, too important. And what you guess the other one? Yes ….(@ 1.04.13 uses Tib tern). “oh I can’t do it”. Low self esteem isn’t it, really. Not enough confidence yourself. Ok. So why you putting down yourself? Everybody have Buddha nature, which means the absolute nature and you have ….(@ 1.04.48 uses Tib term) which means also the temporary nature, you know the interdependent part. You know this the tathagatagarbha, the Buddha nature, is not interdependence, it is not impermanence, it cannot develop any more, it is already developed, you don’t need any developments, already immeasurable, and limitless. But there’s other potential we have which means interdependence, so you can develop further, further, further. That’s also we have. So we have potential of love, we have potential of compassion, we have potential Bodhicitta, we have potential realisation, everything. So you putting yourself down is very bad, that is the worst laziness.
Which means maybe sometimes you are confused. Ok Buddhist practitioners, should be very humble and then also you have to have confidence. What is it? Are they not contradictory? So is not, ok. Why? When you compare other sentient beings, other human beings, even appears yourself is far better than them. Still you have to remind yourself this is could be my illusion. So you not fixed on those idea. And you thinking this could be my wrong perception. But even is, even is not wrong perception, even I am far better than them, he or her, still if you act better way, which means I am very bad about. So always benefits, so which means you remind inside yes, you have confidence, inside you have very really confidence, that’s way you not afraid to do. Yet, you remind yourself, train as humble. And you can think “oh this is fake” yes, kind of fake, yes, kind of fake, but this kind of fake is practical which means very bad of me, me is very bad of this ok. I try to do a little bit but never works (laughs). So you guys are request to do much better than me ok. So because maybe you are naturally like this, so easy for you. But any of you similar of me, then be careful about this part (laughs) ok. There both, you can work together. Inside you have confidence but you always appearances in you acting and everything, you remind yourself. Because that is only your perception. So don’t trust your perception, trust your capacity, if you feel, yes I feel I can, I can, I can, yes, I can do it. But don’t put others….
Which means you try make very good shoes for yourself, but don’t expect to fit the other people. Does that make sense? (laughs). Which means you study and practice, whatever you doing things, you doing very well and you think I am much better than them. That’s ok. But then you remind yourself, that’s only I am thinking yer? Not necessarily other people seeing me like this. Is, especially if there is people looks like seeing you that way and then still you really have to be careful. There is big obstacle. So I’m saying you can try really hard, by really fit shoes yourself which means you practice really hard, don’t look others. If you then of course, there is somebody you really inspire and you try and emulate them, is fantastic. But if there’s not, and you think, oh you are everything above everybody, and then really good, and then you have very good shoes for yourself. That’s really good. But don’t act that way other people, because that means you expecting your shoe can fit everybody. Is wouldn’t. Especially my shoe (laughs). So that’s what I’m saying ok. Why we say that? I forgot (laughs)
Student – ….humility….confidence inside…..
Oh laziness, ok yes. So that’s not very our topic but is related ok. So that’s why I said it. And then the next is concentration. So why this six perfection, concentration is put fifth? They are more higher and higher. Generosity is a little bit easier than discipline, and then the patience, discipline, a little bit discipline, ethical discipline is a little bit easier than patience, patience means hardship. So and then diligent perseverance harder, higher, so now is concentration. Why you think concentration is hard? Ok I tell you. This concentration main focus, we not talking about “oh you very, very concentrated your work,. You very concentrated your game” is not that. That concentration is very ordinary. It is good, done your job hopefully, is not bad, but is still ordinary concentration. So this concentration talking about mediation attainments, like shamatha. Ok. You achieve nine level of desire mind, and then past all of them, then you achieve shamatha. And after shamatha you achieving many preliminaries of the form realm mind, and then you achieve first form realm mind, we call first jhana. Then second jhana, then third jhana, then fourth jhana, fantastic. There is no more better than fourth jhana. There is more others, formless realm mind but they are too subtle, that’s why the fourth jhana is the most better. If you achieve this jhanas or even not jhana, even shamatha, that means your mind is so powerful ok. So that’s why we put there, ok. So, those things we have to practice from the beginning.
Student – Rinpoche what was the first one you said? The nine desire….
Student – …..the basis of shamatha….. nine stages….
Desire realm mind we call that, ok. So next is wisdom. Wisdom. So why wisdom is so high? We not talking about a little ordinary wisdom ok. Somebody is old man, old woman, you know went through a lot and experience a lot so is quite wise, wise man, wise woman. We not talking only that. Yes all that helpful yes, but we talking about more deeper wisdom ok. More deeper wisdom means the wisdom helps reach Buddhahood, unveil your sacred truth. That kind of wisdom we talking about. So we talking about quite high level of wisdom. So we not talking about you know like “oh yes Bodhicitta is nice. I want to practice that”. That yes wisdom, but in this high level of wisdom we not even talking about that, we talking futher more. So the wisdom you need this me meditation stability. You know shamatha. Somebody have shamatha mind and then you have realisation, that kind of wisdom we talking about ok. So the other wisdom we not exclude ok. They included but the main focus, we not talking about that wisdom. That’s why the wisdom is always the last.
And more than that the wisdom, even when we reach Buddhahood, we unveil our Buddha nature, that’s itself we call ultimate wisdom. That’s why we call wisdom consort dha, dah, dah. The female, you know, the female aspect we call wisdom and the male aspect we call compassion. We not talking about you know like, the mental wisdom, in our mind, wise man’s wisdom you know, and kind woman’s’ compassion, we not talking about that. We talking about the ultimate Buddha nature. That aspects we talking about. That’s why wisdom, lower level of Buddhism, wisdom means…not only Buddhism but…lower level of wisdom is just ”oh ok we make good decision, is good decision, he is wise, he made good decision” . He sell the big house, too hard to look after, he is 65/70 years old or whatever, so he bought the comfortable small house, easy to look after. That is wisdom. (laughs). Lower wisdom ok.
So, and lower compassion, “oh somebody is not like rock, not like piece of wood and have some sensitive and compassion and cares and helps” you know. That is lower level of compassion. From this you start, more, more, more, more. And then the high level of wisdom you realise selflessness. And you step like this. So you are not stuck in self cherishing. You know stuck in the, you know, what you call, self cherishing, self idea. You go beyond this. That means wisdom, high wisdom, high wisdom. Still is mental, and finally, you mental…oh, there’s no subject and object, completely become non dualistic. So we say ultimate this Kalachakra, or can say ultimate Bodhicitta. That’s still wisdom. So that time is the wisdom is not even mental, there’s no subject, object. Everything union. So wisdom can go like that high.
So in our Bodhicitta practice the wisdom, the main focus wisdom, you understand the value, you totally understand the value of Bodhicitta and you totally understand this self cherishing is the root of the suffering. And you understand, totally understand and you in it and you stabilising. You are processing of the stabilising. That is important in Bodhicitta.
And the four gatherings of…..activities. The four gatherings disciples. I wish I had more (laughs). But you can be better than me ok. So don’t copy me. The first one is nice speech. Nice kind, impressive, I don’t know what you call. Attractive speech, ok. And the second one generous. First you have to give materialism, because that is ordinary people cares. And then you can give more, more, more. So what you doing, you attracting, that’s why I’m saying I’m so bad. You are attracting people, drawing to you. And then not only just interesting you, but like you. And then ….(@ 1.23.07 uses Tib term). Then you do everything what they like. I’m the worst (laughs). I’m the worst part of this, you know that, you all know that. Ok but don’t copy me, what you have to do. You know everything you do what they like. Completely you give up your neurosis, and you have zero neurosis, whatever so easy going. So everything for them. Then finally what you call?
Live example. Then maybe a little bit harder, so which means a little bit above of them. You do everything for them, “whatever you like I do this for you” but then slowly, slowly probably I guess, you guess you are a little bit extraordinary, slowly realise, so they are a little bit embarrassing, so they have to “ohhhh.” You make (laughs) , sounds like, it sounds like you make them a little bit embarrassing isn’t it. Make them a little bit feel guilty, or what you call embarrassing. Maybe a little bit, in nice way you make them a little bit humility.
Student – ….not humiliated, humble
You make them feel humble. So that is the bodhisattva’s actions, activities we should do, we should try. Ok. So how do you practice them altogether? What you think? Ok I think time is passed, I tell you a very briefly. As much of my opinion. My opinion is you just…you know if you are high level of bodhisattva, Bodhicitta mind, then don’t listen my suggestion. Because I’m talking about that level, but for normal people, you trying to Bodhicitta and that time, you just remind yourself all the time, what is my ultimate goal. Benefit all sentient beings, liberate all sentient beings, not just benefit a little bit, give them food and shelter and medicine. But liberate all sentient beings from the samsara.
And don’t even give energy, is that possible? Not possible, that is useless thinking. You just make sure emotionally, your attitude and emotion have this desire. And then anything you do, you dedication on this. Is something even not directly match this but you make, you make the connection. Anything you do, you should find some logical reason to match. And logical reason and emotionally you connect them. Logically and emotionally you connect with them. So you even don’t think about….yes you can think of, you should think about yes, “I want be reach Buddhahood” . Yes but more important I want to benefit all sentient beings limitlessly. That means I must get Buddhahood. Only that reason. No other interest, so you just match that and everything your activity. Even you painting house (laughs), you don’t think “oh this money is my primary reason.” You just dedicate, “I can get this money to live, to buy this book, to eat, for practice Bodhicitta, practice dharma”. You check yourself, is your main intention this? If yes, then fantastic, but if is not, then you try make matched. Same thing any other job you doing, you check yourself. I’m sure then there’s some aspects your luxury, your comfortable, your comfy, your luxury, your ego, your somebody, pleasure, or many things. Don’t let them become primary. The primary is your condition of practice dharma. You should do that, then you practising Bodhicitta.
If you remember this every five minutes, I’m guess (laughs). if you can remember every moment fantastic, but you don’t have to really every moment consciously, but unconsciously and that’s you bury in your heart then you don’t have to think all the time consciously. But from the beginning you practice every five minutes, every ten minutes, every hour at least, or minimum at least, six time 24 hour. Remind yourself six times in 24 hours ok. That’s not hard, your reminding only takes five seconds. Five seconds six times is how much? Thirty seconds. I’m asking you thirty seconds in 24 hours, so please (laughs) please do that. That’s I’m sure anybody can do that. If you can’t do that, that means you don’t really want it ok. Leave there.
- June 5, 2016
Raw transcripts created by Vanessa Mason