The Heart Sutra

[Music] oh [Music] [Music] [Music] oh before giving the teaching i want you to recite in chinese this one verse which says may the three poisons be eliminated uh dispelled yes uh made uh the uh wisdom blades i may all obstacles be averted and uh we [Music] entered [Music] on me [Music] [Music] [Music] [Music] [Music] so i have this opportunity to give this teaching to you and you also have taken great interest and me too yeah so because because students wishing to receive the teaching i too as a victor a tradition has the responsibility to give teaching as you request it and so teaching this heart sutra and feel very happy amongst the many different religious traditions of the world buddhism is one of them the difference is that the buddha himself just as old monks and scholars just as gold is tested cutting rubbing and burning likewise burning cutting and rubbing likewise you should examine my teaching [Music] and not because you have devotion to me so just as gold is tested by burning as a result when you see that the teaching of the buddha is based on reason when you find the conviction that conviction then you should practice my teaching so this is something incredible that the buddha has stated of course all religious traditions of the world teach love and are beneficial to human beings except for the buddha perhaps there is no none of the none of the other founding teachers have said that their followers should check their teachings but that they they should follow the teaching on the basis basis of faith but the buddha has advised to examine his teaching and when through examination when the when the followers found the teaching to be reasonable then they should and beneficial they should then follow the teaching so first the buddha taught in india the vulnerable truths so during that teaching he said this is the noble truth of suffering this is the naval truth of the the origin this is the noble truth of cessation and the the path you know and so he first went over the nature or the identity of the four noble truths and then they taught the vulnerable truths based on their functionality and then having understood the deformable truths what should we do is he said we should understand what suffering is all of us including even the insects do not want suffering but want happiness so if you don't want suffering what should we do we should actually find the reason why we are suffering the cause of the suffering should be checked for example when we become sick go to the hospital the clinic to diagnose our sickness for a diagnosis and so so regarding the causes there is the karma actions of our body and mind a body and we create causes or we do actions with our body and these in turn are propelled by our mental afflictions like attachment and anger or hatred and therefore the buddha said this the origin of the suffering should be abandoned or overcome so the origin of suffering are the karma and the these mental afflictions and then at the third recitation of the vulnerable so he said the suffering should be abundant but there's nothing to be abandoned so origin should be and the suffering should be known but there's nothing to be known suffer origin should be no origin should be abandoned but there's nothing to be abandoned and so forth and so what this means as is that suffering or rich in cessation and the path do not have any independent intrinsic existence and then the buddha has also doubled of explained it very thoroughly so in chinese you call him longsupusa so as it is mentioned in sutra precisely and thoroughly through reason and logic very subtle independent arising so the one night it's the prayer in phrase of the buddha for teaching independent origination it says [Music] the night lily grove of nagarjuna stratus nagarjuna for whom you prophesied would unravel your unexalted vehicle as it is shunning extremes of existence and non-existence illuminated by the garland of white lights of chandra's well altered insights chantra whose stainless wisdom orb is full who guides freely across scripture space and so forth so verses 49 50. has written his madame entry entry into the middleweigh and it's auto commentary and i have studied these teach these texts and also the ornament of clear realization and particularly the text on middleweight in the middleweight these six treatises called the collection of reasoning by master nagarjun and in the fundamental verses of the wisdom verses of the middle way it mentions it says that what is dependently arisen is said to be empty and that is said to be designation and that is the middle way uh in his text the 400 verses he says that just as the physical faculty permeates all other faculties census faculties likewise ignorance permeates all other mental afflictions therefore by overcoming this ignorance one would overcome all other mental afflictions and that in turn is done through the understanding of dependent origination and so all our distorted views and so forth are rooted in this ignorance uh and therefore we if we understand dependent origination well we will be able to overcome the two both the extremes of nihilism and eternalism and so master nagarjuna's verse that i quoted earlier which depends uh what arises through dependence and these uh just as physical faculty permeates all of the faculty and so forth and so with regard to this teaching of emptiness first you listen to the teaching and having heard the teaching well you should contemplate the meaning over and over again think over and over again and then develop the conviction in it and so since the dharma is about transforming our mind just hearing the teaching will not do that but because we are so uh habituated with all these mental afflictions over many many lifetimes and therefore it's very difficult to gain insight into this teaching this profound teaching easily just like that and so we should give a lot of thought to these teachings over and over again and as i mentioned earlier i memorized the uh abhisami alamkara and madhyamaka vatara having memorized them does not transform you but and nor this transformation happens just by hearing the teachings but you should reflects on the teaching over and over again and then for example with regard to bodhichitta yes bodhichitta is that mind which focuses on on attaining enlightenment for buddhahood for the benefit of all sentient beings and um uh unless you exchange yourself your happiness with the suffering of others there's no way leave alone reaching brotherhood even in this samsara you will not have happiness and then in this verse of master we come oneself and others i shall generate the mind for awakening and so as the kadamba masters have said this bodhichitta helps us to purify our negative negativities as well as create and accumulate merit and wisdom and so bodhichitta is one practice that we should focus on and then the other one is emptiness the teaching on emptiness the middle way so i read master chandra kitty's texts [Music] avatara which is our middleweight teach text this suchness just explained it's most profound and terrifying yet people with past habituation will certainly realize it others however despite having learning vast learning will fail to comprehend so does seeing those other traditions as constructed by authors own minds as akin to the treatise that set forth propositions on self forsake admiration for uh treatises and systems contrary to this one and so here he is actually calling um referring to masters like wazoo bandu dignaka and so forth that they have not understood that this profound teaching of martin nagarjuna's tradition and he master chandra kathy and his auto commentary says did they actually abandon this tradition or the system and he says yes indeed they have and so this verse um at the end of uh the madhyamaka avatara verses chapter 11 verses 54 and so with regards to the profound emptiness what we should do is analyze the nature of things and then in the chapter six of madhyama there are those four absurd consequences that master brings forth to counter the assertion that things have and some kind of intrinsic in or inherent in existence and so regarding those four absurd consequences that before those who assert the things are being things and beings exist inherently which are that the noble being's mind which is totally absorbed in emptiness would be destroyer of entities and things and so if things were to have any intrinsic independent existence then that's the uh logical absurdity that one that would fall on one and then that conventional truth would withstand the analysis of a reasoning mind approving in nature the final nature of things and then that the absolute production of things cannot be denied and the fourth one is the buddha has mentioned regarding that the buddha has mentioned that things have no essential identity in and of themselves and he mentions that emptiness does not make things empty like a form or physical things empty so masters like uh do assert that things have some objective existence saying that they exist by way of the existence from the object site as well as our uh designation and perception with an unmistaken mind and so this kind of philosophical assertion do not get at the final reality of nature precisely and so having been contemplating emptiness for many years as muslim thus illuminated by the race of wisdom verse 224 thus illuminated by the rays of wisdom's light that bodhisattva sees as clearly as a gooseberry on his open palm and so fault though his mind maybe oh no 2 24 chapter 6 and so having uh given thought to these teachings for many years i feel that i may be able to reach reach that kind of level of understanding and insight into experience of emptiness having given thought to these teachings of emptiness on emptiness on a daily basis so i don't think i have to give an oral reading or translation of this heart sutra but foreign um there is the title given in sanskrit or in it says in the language of india bhagavati praja paramita and in tibetan [Music] uh he begins by saying sravakas in the middle level buddhas arise from sovereign sages buddhas are born from bodhisattvas the compassionate mind that and non-dual cognition as well as awakening mind these are the courses of bodhisattvas and with regard to the teaching of emptiness master buddha has taught the uh [Music] the hundred thousand verses of the middleweight um the perfection of the middle way and then the 25 000 verses and then 8 000 verses and then we have other perfection wisdom sutras as well and uh there is a reading transmission of the 8 000 verses with the explanation and then the shortest uh one of the shortest days the 25 verses of praja paramita which is the heart sutra so it says the blessed one was staying in raj agrihan at vulture peak along with a great community of monks and the great community of bodhisattvas and so in that place the buddha was absorbed in meditative concentration and what kind of constant meditative concentration it mentions the uh appearance of the profound so the profound refers to emptiness and appearance refers to the dependent designation so emptiness does not mean nothingness because the objects are do not have their own essential existence they're they're full they are they exist by way of dependence and so that is the concentration the appearance of the profound number at that time as well the nobel laureate by the south of the great buddhism the great being clearly beheld the practice of the profound perfection of wisdom itself [Music] and even saw the five aggregates as empty of intrinsic existence so here the word even has a significance in chinese you do not have this word in the chinese translation so of course you can research on this and when i inquired whether this word is there in this uh sanskrit i heard there is oh it's there so what this means there are two different meanings to this the five aggregates are empty of an intrinsic existence so these are the basis on to which on the basis of and based on which a person or being is designated so of course those who do assert a gross or a course level of understanding of selflessness do assert selflessness for example do assert the selflessness of phenomena as well but they still do assert consciousness existence from their own side and so on the basis of these aggregates do not have any in uh independent or true existence is the uh unique position of the madhyamakas and so just as the aggregates do not exist from their own side or have no inherent existence a person or two does not have in any inherent existence so on the other hand it also this even can also mean that just as a person does not have any intrinsic existence objective existence the aggregates five aggregates also do not exist inherently so this is because there are those who assert a consciousness and aspect of consciousness to have a true existence so just as a person does not have any essential existence in and offend itself likewise the five aggregates even the egg five aggregates are empty of intrinsic existence and so if this word even is not there in chinese translation it would be good to insert it not only a person but even the aggregates on the basis of which a person is designated do not have any inherent essential existence so this has a great significance you too there upon through the buddhas as an inspiration the venerable sharipotras spoke to the noble obligation with wishes to engage in the spirit practice of the profound perfection of wisdom should clearly see this way yeah they should see perfectly that even the five aggregates are empty of insurance it gives us a form is emptiness emptiness is formed emptiness is not informing from two is not rather than emptiness so this is the four-fold emptiness so this is very significant so there are the seven-fold reasoning to establish emptiness and the five-fold reasoning and then the diamond splinter reasoning and so forth [Music] which analyzes the results and the previous one is diamond splinter is analyzing the course and so forth so there are these different reasonings that are used to establish emptiness so with regard to emptiness for example if when we talk about emptiness of form or physicality of thing the physical object is the basis or the subject on which emptiness is established so we cannot talk about emptiness apart from that physical object itself we cannot talk about the physical emptiness of the physical object just like that so how do these physical objects appear to us they appear it appears as if it has some objective existence from its own side so therefore since that's not the way the object is it says the object is the form is empty so what does it mean nothing no before it says emptiness is form so a form of physical objects by way of a mere designation as a merely designated object so when you talk about emptiness of form because there is a form we do talk we can talk about empty form emptiness of the form and if there's nothing there you cannot talk about its emptiness as such really so the object that it has some objective existence but in relation to that very object in we establish emptiness of it so emptiness does not mean emptiness is formed means that there's emptiness means doesn't mean nothingness but because things are designated they exist by a mere designation and therefore there is something that we can point at as being the form and which is designated apart from being designated there's no form as such and therefore it is devoid of any intrinsic inherent or independent existence and so emptiness is not other than form and form two is not other than emptiness no so as i have quoted versus from the sixth chapter of madame avatara those four absurd consequences that would befall anyone who asserts any objective analysis of a reasoning mind or probing its nature so things do exist but when we try to search for its identity we will not be able to pinpoint anything as being this or that but because it has it affects us is helpful or harmful things because there are like that we cannot deny their existence as such but they do not exist in and of themselves independently or from their own side objectively suitable and therefore things do exist by way of dependence on other factors and by way of designation so if and if form is not empty it cannot have any changes so because it is it changes it shows that it does not have any intrinsic essential existence in and of themselves itself and so this emptiness of form and emptiness are of the same nature therefore the text says emptiness is not other than form and form two is not other than and so the quantum physicist explanation of the nature of things is quite close to this understanding they say how things exist of course they do appear they do appear to have some objective existence so when we look at things these different physical things matter and so forth they do appear objectively existing but the quantum physicists say that they don't exist that way and so as long as there is an obs there is an observed object and so that means they say they are saying that things exist when we did through the conceptual mind which designated and so they say of course when you try to when you try to search for their identity the matter and subparticles and atomic particles and so forth and there's nothing that you can actually find and pinpoint as being this and that so this is similar to quite similar to say what the chittamatras the mind on the school say so likewise feeling perception and so forth uh there's no no need to explain this and then next two things it says all the buddhas who abide in the three times attain the full awakening of unexalted perfect enlightenment by relying on this profound perfection of wisdom so for example the founding teacher of our uh luminous and unconditioned this nature like truth or dharma i have discovered even if i were to it was taught to others no one will understand it so i should remain silent in the forest so of course we can while saying that things have no intrinsic um existence in and of themselves we can still accept the existence of where is that i of course nothing whatever can be pinpointed as being me and so i use this verse from the fundamental wisdom verses of the middle way by nagarjuna the trend in the first verse of the 22nd chapter which says that the tatakata is neither his aggregates nor distinct from them [Music] so i use this to refer to myself i'm neither the aggregates nor the aggregate one with aggregates no different from them and so forth so i do not possess the aggregates what else am i something solid as something solid but when you analyze through these kind of other methods of course you will not be able to find anything as being you me but that does not mean that i do not exist at all because i exist you can talk about my speech my mind and so forth but when you do this kind of proof into the how this eye exists it does not exist the way it appears to us as if it has some objective existence so nothing whatever can be found can be pinpointed as being the eye and so master chandra nothing is found as their nature apart from suchness so the conventional truth of everyday world should not be subjected to through thorough analysis and therefore when you cannot find when you do analysis when you analyze things and try to search for their identity nothing whatever can be found that we can pin points as being this or that and then therefore those things exist they do not exist the way they appear to us as that is objectively then what you actually conclude is they do exist by way of designation and so the everyday experience that we have is things have some kind of objective existence but when you do and now do analyze and try to search and to find that identity of the object nothing whatever is found and so you so we have these mental afflictions the discipline conceptions which are rooted in this innate sense of an independently existing eye and therefore to reject that we should do analysis into the nature of an eye and as i said earlier you will be able to come to a point saying oh this i have so far thought that i do exist independently but that's not the way as i said earlier i also am um uh aspiring to reach that state of uh the cessation so one translation of this mantra says that go go go beyond go perfectly beyond establish yourself in this of emptiness and giving thoughts to it over and over again having gained conviction in the emptiness when you give more and more thoughts to it follow these the intensity of the negative emotions these mental afflictions will get would be reduced and as time goes on you'll be able to and so having treaded all these four way you finally uh come to the end point of that path which is the uh referred by uh buddhism establish yourself in the enlightenment so when you think about emptiness you will be able to see how you can transform your mind as you have the prayer in chinese to overcome these the three poison poisonous afflictions how how can you overcome them is by um developing this wisdom light of the wisdom and so with the help of this wisdom realizing emptiness helped by the accumulation of huge merit yes you'll be able to reach that highest goal of enlightenment by overcoming all mental afflictions as well as the residual imprints and stains so from my own experience i can tell that transformations within ourselves can happen though i memorized and so forth but they they're just by that i have not been able to make transformation but by listening to the teachings of my masters like master ningram tijaramuchi and and then the uh regarding the classic texts of uh the indian uh classical texts madame tara and so forth i received teachings mostly from ingram and after coming into exile one day i related my experience my practice and here gladly told me that before long you will be a space yogi so though i may not be there yet but i am about to get there so why i'm telling this to you is because through this listening to the teaching and studying them and also familiarizing yourself with these teachings of emptiness and so forth you will be able to you will be able to i'm i wish to tell you that you'll be able to develop the experience of emptiness and so forth within yourself over time so with regards to the explanation of the heart sutra the best texts are master nagarjuna's master chandra kittis madhyamaka avatara and then with regards to understanding the different um aspects of mind mental factors and so forth you will be able to learn about the about them in these texts called loric mind and awareness and so there we you go through a detailed explanation of the different types of minds as and so forth emotions so in the english you have the term there is the term emotion emotions so the two talk about emotions but there's no detailed explanation of what comprise these emotions but in our texts we have these this six primary afflictions and 20 secondary afflictions and so forth which are emotions so i'm telling you that my chinese prob um that it is important to pursue the study of buddhism because study reflection and meditation should not be divorced from these three should not be divorced from one another totally so the the with this i conclude the teaching and now we'll have the question and answer session yeah doctor here so whatever questions you have that has come to your mind question question um between emptiness and emptiness of inherent existence [Music] even during the teaching on the phone noble truths when the buddha gave this teaching on the four noble truths as i said earlier he taught emptiness right in the beginning of the sermon so this word emptiness was used since the first sermon by the buddha when you get when you go further more profound teachings teach emptiness within the madhyamaka there are two sub-schools those of the savage things have no objective existence whatsoever but they are merely designated and so emptiness and inherent lack of inherent existence mean the same thing emptiness of inherent existence mean the same thing next [Applause] thank you your holiness so this is very significant very important so emptiness when we talk about emptiness and if you understand emptiness to mean nothing because things cannot be found through when you search for the identity and that is more or less nihilism though things do appear to have some solid independent existence in and of themselves yet they do not exist that way but by way of designation independence on many different factors and conditions so when you have a true understanding of emptiness then what you will understand me is that emptiness when you think about emptiness it means that things are devoid of any independent existence that they are merely designated so things do exist by way of designation so when you understand emptiness and have this kind of feeling that it does not mean nothingness but wrong things are devoid of any existence way of existence from their own side independent from other factors and in one text it is even mentioned when we talk about dependent origination by dependence reality as it is not is not forsaken or rejected by arising or origination con it concords with the convention of the worlds two this conventional of the world two is retained so dependent arising is like the king of reasoning it is the authoritative reliable word of the buddha so the third question is what are the criteria for a modern dharma practitioner so the practitioners who live during the time of the buddha and today's practitioners do not have much difference when we talk about doing dharma practice it has to do with your mind yeah okay so you it doesn't have anything to do with the external appearance of course the monks and nuns have their own vows and they have the different ropes but with regard to meditation on emptiness and so forth the external appearance will not make any change today's practitioners may wear suits jackets for example i have scientists friends but they still do in their mind they do think about emptiness and bodhichitta and so forth and they do not have any kind of a different demeanor and their face and so forth saying or they are practicing bodhichitta and the view of emptiness whatever you you are doing in your day-to-day life you should go about with that you should carry on with that but with regards to the mind this meditation on emptiness and so forth you should do it as part of your emotional hygiene as we do take care of physical hygiene as well and so that your negative emotions of attachment anger hatred lust and so forth decrease so the greater the conviction you gain of emptiness and so forth lesser should these kitties it says though his mind may rest continuously so uh beginning with the verse number two uh 224 through to the end of 225 is always recited this is chapter six so modern professors of universities can do dharma practice more or less focuses on physical the material development but when it comes to practitioner of dharma there's no difference between the modern practitioners and the past practitioners whatever profession you have whether you are involved in business or teaching or education and so forth you should still continue with your practice of the dharma being more con kind and generous loving and so forth towards others how do we integrate the view of emptiness and bodhichitta in our practice [Music] if you do meditate on emptiness merely with the intention to become to reach liberation without the help of bodhichitta but with the sense of renunciation alone then that would lead you to do the practice pertaining to the shravakas and so forth whereas if you do in order to overcome not just the mental afflictions glaciers but even the stains the remaining the residual stains that have to buy them which is to say the uh obscuration to knowledge so as a result of your practice of both bodhichitta and emptiness the view of emptiness both the wisdom and the method then you will be able to reach attain both the physical dimension of a buddhahood it is mentioned that faith is important for a dharma practitioner so what are the methods for developing an unshakable firm faith consortium unshapely so with regard to this faith as the buddha has said you should use reason and analyze the teaching of itself so when you when you find when you develop faith based on reason through your investigation that would be a firm faith otherwise because when if you see you believe in this and that because this llama that llama says this is so this is that then that would that will not be so firm because when you see something else some other explanation in a text which is different from what the llama has said just then your faith will change waiver and so followed reason more than just faith and therefore even if you are listening to some llama you should still examine his teaching and check the llama himself as well he or she is being true to his words or not and through reason when you find a true faith becomes a disgrace to himself and others then that would be a problematic one for you as well so use reason taiwan in the contemporary competitive society there are many people who are obsessed with greed and those who commit suicide out of depression and so forth how can we stop these and because when you see that things exist by way of through many different factors coming together to give rise to them and you will not be able to you you will not see things independently so because we have people have different mental dispositions interests proclivity you should not and then become very irritative irritated you become easily irritated so this should not happen so we have this marvelous intelligence make sure that you you don't get disturbed and easily because you can still do analysis of how things happen why things have happened and so forth and then when we do our prayers we say all sentient beings my mother sentient beings have happiness and so forth and so you should have this intention to bring happiness and benefits to all sentient beings he mentions how extreme self-cherishing attitude ruin to oneself ruins oneself and others says all happiness and joy in the world comes from wishing others to have happiness all suffering comes from wishing oneself to be happy alone what need is there what need is there to say more look at the difference between the buddhas and us ordinary beings was obsessed with selfishness and the buddhas who are moved by wishing others wanting others to be happy and so when you think of when you think altruistically bringing help and happiness and so forth to others your mind will be very open more than oneself themselves alone and so the bodhisattvas and the buddhas are especially compassionate and loving towards those who are destitutes and in a very pathetic and poor conditions situations in how should a beginner buddhist student practice the teaching in today's hectic life so when you talk about doing karma practice just reciting some prayers doing rituals these are secondary practices but the main practice is the and the view of emptiness so these are the main practices of dharma so when you do your recitation of mantras and prayers and rituals and so forth with the help of the bodhichitta it may not be dharma because you can still do dharma some rituals and prayers mantras and so forth in order to harm others so that's not dharma practice as such and so when you talk about dharma your own mind stream should so when you think about others when you think about things arising through many different conditions coming together you will not be easily disturbed and irritated and disturbed even if someone disturbs you or something disturbs you you'll be able to say oh this adjustments to me has come because of such and such many factors and that you cannot that there's not one single factor that you can pinpoint point your fingers and so it would be helpful to think about how things are dependently arising and arisen do we really have to go through the triple process of study reflection and meditation to pursue buddhism or can people without such opportunities still [Music] so study reflection and meditation there are many different degrees if you can study the classic the great treatises the greater you're learning through that you will be able to think more profoundly and extensively and through that it helps to it helps you to have many different techniques to depend on to to go over when you wish to do meditation for example studying about what the buddha means what the dharma means is someone the buddha is someone who is a teacher who is fully enlightened and so forth dharma means the principle that leads you to enlightenment and then sangha are those who integrate these teachings within themselves and so even in this kind of a brief manner you can still do study of the dharma and so with this understanding of what the buddha dharma and sangha mean you can say i take refuge in the buddha dharma and sangha and so with regards to study and reflection and so forth there are various ways in which you can do that today was requested to give a brief short teaching and not an extensive one then he gave the lamb for the pathway enlightenment and then with regards to the sutras the discourses of the buddhas we have the perfection of wisdom sutras the most extensive one the hundred thousand verses then the middle uh length twenty five thousand and then the short one eight thousand verses but all of this the content or the of all of this can be subsumed within one verse as well which is to say this one verse um so having studies for uh the dharma uh briefly first and then you can go from there to do more extensive study intense and into extensive study that's one way of doing it so with regards to the study of madayama philosophy of course you can study and then go to the more extensive explanations like jason kappa's the explanation or commentary on the madame avatara and his commentary on uh madimaka karika and then also the and then the the essence of true eloquence and so forth is it better to rely on one teacher from one religious tradition alone or to rely on many different teachers from different traditions [Music] i pray that your holiness would be able to visit taiwan soon so it depends on your interest your predispositions and your the reality of your own situation for some people it's they find it better to rely on many different teachers for example and because each teacher has his or her own uh unique qualities so i have about a few uh 20 something um teachers from whom i have received teachings and so they have their own unique explanations unique uh transmissions and so forth and so the llamas so though you may have many teachers and then you may find the islamists are not in uh in uh not friendly with each other but that's not your business whether they are friendly with each other or not who are supposed to be teachers but do not have much learning of scriptures but only consider people as my teacher just to gain to collect students so such a llama without much knowledge of the dharma may even influence negatively their teach students so if you have many teachers you can receive different teachings explanations and if you have no problem with the different explanations and interpretations that they give that's good otherwise like the past masters such as justin miller rapper who relied on mainly bachelor so of course even from one llama you can receive teachings from the different traditions as well so i have received teachings from masters of the sakya and kaiju so i have received all the different teachings so some of these teachings i have received from one t some teachers and some from different different llamas if you find the teachings to be um effective and uh beneficial to you for your mental transformation spiritual transformation then having many teachers and receiving many different teachings and would be helpful as well [Music] many people advise me it's better to follow non-sectarianism so how so that's true for example we have the different philosophical schools so within which there are different sub-schools so we are studying all these different philosophical traditions so doing that we do draw lots of beneficial knowledge so having received two different teachings from different llamas so of course it depends on you so if these teachings cause you to more um disturbance through attachment anger and so forth then that's not good oh more confusion so there are there were cases in the past that many some llamas have received many different teachings from many different teachers and have found them to be very beneficial in my daily life foreign [Music] patience or tolerance when one becomes angry so you should see the faults or disadvantages of anger and hatred and the advantage of patience and tolerance and anger is rooted in our self-cherishing attitude so studying have the master and study it as much as you can especially the chapter six shows the disadvantages of and short of pitfalls or the shortcomings of anger and hatred and then chapter 8 shows the benefits of cherishing others over oneself and the disadvantages of cherishing oneself alone very in great detail and so of course this text in is in your language and so keep a book keep this book on your bedside and read the chapter six and chapter eight and reflect on them so if you do that it would really be beneficial um [Music] our sole refuge of the tibetan people has given us this your nectar of teaching on the heart of the professional wisdom sutra we would like to thank you your holiness may all the pandemics and diseases and so forth go away from the world and may the world have all everything good centers has been to the dharma we may they be recovered the supreme leader of the tibetan people your holiness and all the different uh leaders of the different tibetan buddhist traditions of buddhism may all of your you live long and have uh that your aspirations may be fulfilled may all the obstacles to your life be over avoided overcome and may we and may we also pray to your holiness to make your aspiration for all sentient beings to become enlightened so i was thinking of doing the bodhisattva ceremony at the end the text that we use for this is not uh [Music] rituals i confess all misdeeds individually and so forth so imagine the buddha buddha himself in person and also the eight bodhisattva close disciples the in in the form of deities and the 16 arahants and masters nagarjuna sangha and their followers and so forth indian seventeen islander masters and also all the lineage masters and yourself surrounded by sentient beings of the six realms of existence individually rejoice in the virtues of all beings i take to i hold in my mind buddhist enlightenment to the buddha dharma in the highest assembly i see refuge until enlightenment is reached to fulfill the interests of oneself and others i shall engenerate the mind of awakening so even if you wish to fulfill your own goal selfish goal there's nothing no greater factor than bodhichitta even if if you want to accomplish the health and benefit of others happiness of others nothing there's no greater factor than bodhichitta as the masters in the past the past number masters have said that this alone helps in accumulation of merit and purification of negativities so the best method of means to purify negativities and accumulate merit spiritual positive energies is bodhichitta so to be happy in this life as well as to have happiness and well-being in the future lifetimes as well it is the bodhichitta that brings this and so the bodhisattvas make such prayers but as as long as space remains as long as sentient beings remain until then may i too abide to dispel the miseries of the transmigratory and so when you have such a courage determination that the the other difficulties and problems um may not cause much disturbance you can you will be able to uh be indifferent to them so i will it's this text says i haven't generated the mind of highest awakening i shall invite all sentient beings as my guests and so all sentient beings across the expanse of space are invited as your guests for the feast of enlightenment i shall engage in the delightful supreme practices of enlightenment for the benefit of sentient beings so this text we'll use for bodhichitta ceremony as i already described buddha who lived 2500 plus years ago as it is said if you have a faith and within yourself the buddhas will be right in front of you [Music] in the form of deities the close eight close disciples of the buddha such as our look at ishwara manjushri and so and so forth so just as all these bodhisattvas and brothers have generated bodhichitta and engaged in the bodhisattva practices likewise you should determine in your mind that i will do so first let us all meditate on bodhichitta and the view of emptiness a little while for a little bit so make this determination that you will uh develop bodhichitta just as it has been practiced by the teacher and also that i will engage in the practices of bodhisattvas as well um [Music] the stream elixir that overcomes a lot of death it is the inexhaustible treasure that eliminates old poverty in the world it is a supreme medicine that cures the world's disease it is the evergreen that shelters all beings wanting tired on the roads of life and so forth and then it says at the end today in the presence of the old protectors i invite hans michael this is my guest to sue got the hood and in the meantime to temporal happiness gods demigods and others rejoice so just as i do the practice of bodhisattva and the wisdom of emptiness [Music] you should think that just as my llama that is you're referring to me does these practices of bodhichitta and the wisdom of emptiness likewise i shall do these practices until i reach enlightenment for the benefit of all sentient beings and that i will as it said at the end of this text or today in the presence of all protectors i haven't already invited the times mechanism i guess to the hood in the meantime temporal happiness hence god's demigods and others rejoice so this to have this kind of determination to work for the benefit of others and to make your transformation within yourself will not happen just overnight and not happen within one session of teaching and you should keep doing your practice continuously for giving teaching to us thank you your holiness [Music] oh yes oh realize things as they are also i dedicate all these merits in the best way that i may follow the perfect example why did they get all these roots of virtue with the dedication of praise judication praised as the best by the victorious ones has thus gone after three times so that i might perform the noble bodhisattva deeds [Music] foreign bye

Channel: Dalai Lama

Views: 26,830

Rating: 4.9682541 out of 5

Keywords: Dalai, lama, teach, buddhist, buddhism, heart, sutra, residence, dharamsala, online, india, 2021

Id: u6lexOS-Bq8

Length: 103min 3sec (6183 seconds)

Published: Sat May 01 2021