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I would like to take this opportunity of extending my warmest greetings and best wishes to all of you. I would particularly like to thank the Tibet Centre which has very kindly invited me to come here tonight to meet all of you and to have a chance to share the teachings of the Buddha with you.

As you all know, we as human beings have many requirements in our lives and many things to accomplish. But whether we are of different races, different philosophies or different religions, what is common to all of us is that we all wish to be free from suffering and we all wish to have happiness. This is the same not only for human beings but for all living beings - from the tiniest of insects to the most intelligent of human beings. They all have the same wish to be

free from suffering and to have happiness.

Therefore, every sentient being makes efforts to achieve happiness just like every nation

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makes efforts towards development in order to find happiness for it's people. Everybody is actually working to achieve happiness.

However, it is very clear that unless we make inner mental and spiritual development, no matter how much effort we put into material development, it will not produce happiness but instead bring us more misery and suffering. Therefore, in our lives the most important thing is to make efforts towards inner spiritual development because only then can we find real happiness and real peace. Otherwise, even though every one of us is seeking happiness we will not find it. Therefore, we must make every effort towards our inner spiritual development which we can only do by following the teachings of the great masters. At this present moment and place all of us are following the Buddha's teachings.

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The Lord Buddha departed from all forms of faults and obscurations and obtained every good quality and performed many great activities for the sake of all sentient beings. The Lord Buddha performed physical, speech and wisdom activities of which the most important activity was the speech activity. What speech activity means is that the Lord Buddha turned the Wheel of the Dharma by teaching sentient beings the inner realization he had gained. This teaching of the Dharma through words to all sentient beings so that they can all also become permanently free from suffering is the Buddha¡¦s speech activity. Since the true nature of the mind is never stained with defilements and delusions all sentient beings have the capacity to become Buddhas. The true nature of our mind, right from the very beginning, is pure. However, at the moment we do not see this because we are completely covered with defilements and delusions. As

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long as the true nature of our mind is covered with defilements and obscurations we will always be caught up in this realm of existence and, as long as we are in this realm of existence we will never be free from suffering because in this realm of existence there is nothing but suffering. Were the true nature of our mind not pure then we would never become pure. But since the true nature of our mind is pure and the impurities and obscurations only temporary, there is a possibility of departing from or clearing up the obscurations that we have. It is said in many scriptures that every sentient being possesses the Buddha nature and that the true nature of our mind is, in fact, the Buddha nature. So, in actuality we have the basic requirement with which we can, if we make enough effort, try to be permanently free from all suffering and obscurations and become fully enlightened like the Lord Buddha. Becoming fully enlightened will not

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only be a great achievement for ourselves but also for the countless sentient beings whom we will be able to help. Therefore, gaining enlightenment is like accomplishing a double purpose - for us as well as for other sentient beings.

However, at the moment we do not see the Buddha nature because the true nature of our mind is completely covered with obscurations. The source of all our faults and suffering is that we do not see the basic clear light of the Buddha nature as it is, and instead, without any basis or reason we cling to ourselves. In clinging to ourselves we are committing the greatest ignorance and making the greatest mistake that we could ever make, for if we were to examine the reasons for clinging to ourselves we simply will not find a 'self' because there is no such thing as a 'self', a ¡¥oneself¡¦. If we were to search every part of our bodies, whether it be

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the internal organs or the external organs, the skeleton or the skin, we will not be able to find any substance or any concrete thing such as a 'self'. Yet still, without any basis or reason we continue to cling to our 'self' and do not see the basic clear light. Just as it is with the right and left - when you have a right there is always bound to be a left so also when we see a 'self' we see an 'other' - the two are dependent on each other. So, when there is a 'self' and an 'other' then automatically you will have desire and attachment to one's own side, one's own life, one's own relatives, one's own friends and feel hatred for others like one's enemies and so forth. These impure things all arise from the most basic of the three poisons, which is that of ignorance, with which we cling to the 'self'. From this then arises the attachment to one's own side and hatred for others and, from these basic poisons stem the ten defilements. If the root of the tree is

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poisonous then whatever grows on this tree, like it¡¦s flowers and leaves, will also be poisonous. Similarly, whatever actions or non-virtuous deeds arise from these three poisons - they create all the suffering in this life and the suffering of future lives. Therefore, these poisons are the root of all our actions - physical actions, speech actions and mental actions. Taking action then, is like planting a seed. When you plant a seed in due course it will ripen. So in this way the way we live our lives in this lifetime determines how we live our next lifetime, and hence we keep going on from beginningless time up to now. We believe this for two reasons. One, as it is said in the teachings - we have had lives before this one and two, we will have many lives in the future because the body may die but the mind continues. Mind and matter are two completely different things. Mind will never become matter and matter will never become

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mind. The mind has to continue as it is, and so in this way even though we change our physical body from time to time the mind still continues. Although the mind is also changing the continuity of the mind is constant, because even though we die and leave this body, we take another form. Since beginningless time we have been caught up in this realm of existence mainly because instead of seeing the clear light and recognizing our inner Buddha nature we continue to cling to our ¡¥self¡¦. It is due to this that we have attachment and hatred which causes us to perform more and more actions which in turn increase our misery and suffering, because all the suffering of our past and our present are the direct product of actions that we ourselves have committed. Therefore, in this lifetime when we have been fortunate enough to be born as humans who are not only different from other living beings but have all the right conditions to

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¥h°£¬V¦Ãªº¡u¤£¦@ªk¡v¡A¹ï§Ú­Ì¤@¯ë¤H¨Ó»¡«K¸û¬°¤£®e©ö¡A¥¦¬O±q´¼¼z¤U¤â¡A·íµL©ú¬V¦Ã¥Í°_¤§»Ú¡A§Ú­Ì»P¨äÀH¥¦¬yÂà¢w¢w´N¬O»¡·í¬V¦Ã¥Í°_®É¡A§A·|·Q§ó¦hªº³o¨Ç¡B¨º¨Ç¡A¨Ã¥B±N¤§¥I½Ñ¦æ°Ê¡A©ó¬O¸òÀHµÛ³o¨Ç¬V¦Ãªº©ÀÀY°_»R¡A³o¼Ë§Ú­Ì´N³Ð³y¥X§ó¦hªº´c¦]´cªG¨Ó¡C»P¨ä³o¼Ë¡A¤£¦p±N§Ú­Ìªº¤ß«äÂà­Ó¤è¦V¡A¬Ý¦í³o¨ÇµL©ú¬V¦Ã¥Ñ¦ó¦Ó°_¡A¨Ò¦p·í§Ú­Ì¹ï¬Y¤H¥Í®ð¼««ã®É¡A§Ú­Ì·|»{¬°¤@¤Á³£¬O¨º­Ó¤Hªº¿ù¡A¦Ó¥B·|·U·Q·U¥Í®ð¡A·U·Q·UÁV¿|¡A³Ì«á³o­Ó«ã®ð·|·U¨Ó·U¤j¦Ó¾É­P§A±Ä¨ú¤@¨Ç¦æ°Ê¡C©Ò¥H»P¨ä¸òÀH³o¨Ç©ÀÀY¨«¡A¤£¦p¦^ÀY¸ÕµÛÀ˵ø³o­Ó©Á«ã¥Ñ¦ó¦Ó¨Ó¡H¥¦¬O¥Ñ¨­Å骺¨º¤@³¡¦ì¥Í°_ªº¡H¥Ñ¦ó³B¶}©l¡H¥¦¦w¦í¦b¨ºùØ¡H¥¦ªº¥»½è¬O¤°»ò¡H

practise the dharma, we surely must not waste this great opportunity to awaken from these delusions. If we continue living as we presently do, we will continue to be born in this realm of existence and in the future also continue to be caught up in the suffering of this very realm of existence.

Therefore, when we have this great opportunity we must not waste it on other things. We must try to seize the essence out of this great opportunity. The most important thing to realize is that everybody wishes to be free from suffering. It is also important to realize that the very reason for our suffering is the result of us not changing our lifestyles and continuing with our wrong ways of thinking. So, one has to work on eliminating the causes of suffering. If we were to use the example of crops for instance, if the crop is already ripened then we cannot change its growth and progress very much.

·í§A¦p¦¹¦a¥h¹î¬Ý©ÎÀ˵ø³o­Ó©Á«ã®É¡A§A±N§ä¤£¨ì¥ô¦ó¨ãÅé¯u¹ê³QºÙ¬°¬O©Á«ãªºªF¦è¡A§A¤]µLªk´x´¤»P«O¦³¥¦¡F§A¤£¯à§Î®e©Á«ã¹³¤°»ò¡A©Î»¡¥¦¬O¬Y­Ó§Îª¬¡BÃC¦â¡B¦s¦b¬Y­Ó¦a¤è¡A©Î¦b¨­Å餺ªº¬Y¤@³¡¦ìµ¥µ¥¡A³Ì«á§A·|¹yµMµo²{­ì¨Ó©Á«ã¤F¤£¥i±o¡C©Ò¥H­±¹ï©Á«ã¤§¹D¡A»P¨ä¸òÀH©Á«ã¦ÓÂà¡AµM«á¥h¶Ë®`¥L¤H»P¦Û¤v¡A­Ë¤£¦p¥Î³o­Ó¤èªk¨ÓÀ˵ø©Á«ã¥»¨­¡A³Ì«á©Á«ã«K·|¦ÛµMµL¯e¦Ó²×¡A¦Ó¦^¨ì¤ß²MÀR¼á©úªºª¬ºA¡F³o¬O³z¹L´¼¼z¥Hº°°£¬V¦Ãªº¤èªk¡C

¥H¤W¬O³z¹L¦@»P¤£¦@ªº¤èªk¥H¥h°£¬V¦Ã¡A¦Ó«e´£«h¬O¥²¶·§âµL©ú¬V¦Ã·í¦¨¹L¥¢¡A»{¬°¥¦¬O¦¹¥Í³Ì¤jªº¼Ä¤H¡A¬O§Ú­Ì¤µ¥Í¤@©w­n¥h°£ªºº×¤ô¡A¬O¥Í©R¤¤À³¸Ó¹ý©³»°ºÉ±þµ´ªºªF¦è¡FÁÙ¦³§Ú­Ì¤]À³¸Ó¸ÕµÛµo®i¤ß©Êªº¥\¼w¢w¢w·R»P·O´d¡C¦]¬°¤£¥u¬O§Ú­Ì¦Û¤v§Æ±æ±o¨ì§Ö¼Ö¡A©Ò¦³²³¥Í¤]³£¦P¼Ë§Æ±æ§Ö¼Ö¡A©Ò¥H¥u¬°¦Û¤vµÛ·Q¬O¤£¥¿½Tªº¡C§Ú­Ì¤@©w¤]­n¬°¥L¤H³]¨­³B¦a¡AºÉ¤ßºÉ¤O¦aÀ°§U¥L¤HÀò¨ú§Ö¼Ö¡C·íª¾§Ú­Ì°ß¤@¯àÀò±o¯u¥¿§Ö¼Öªº¤è¦¡¬O¸g¥Ñ¨Ï¥L¤H±o¨ì§Ö¼Ö¦Ó

However, if the crop is yet to ripen and has just been planted then it¡¦s growth as well as many other factors depend on how much care and how much work is put in it. So similarly, the suffering that we undergo are actually in the result stage. Using our body as an example¡Xthe shape, size and condition that our body is in at present is already formed and we cannot change it, but what happens to our body in the future is in nobody else¡¦s hands but our very own. Therefore, if one really wishes to be free from suffering one must eliminate and remove its causes which are the defilements, the three basic poisons and the other defilements that arise from these three basic poisons. So, difficult as it is to eliminate the defilements which we have lived with since beginningless time, one must see the defilements for what they are, even though they persist like bad habits and are difficult to remove. While it is very easy to arouse

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¦A¶i¤@¨B»¡¡A«h¬O»Ý­n¦³¬Ã¶QªºµÐ´£¤ß¡A¬°¤F§Q¯q©Ò¦³²³¥Í¦Ó»}Ä@¦¨¦ò¡A³o¬O©Ò¦³ªº§Ö¼Ö©M¥\¼wªºÁ`·½ÀY¡A¤]¬O¤j­¼¦òªkªººë­n©Ò¦b¡C¤j­¼¦òªkªº°ò¦¬OµÐ´£¤ß¡A¥²¶·¨ã¨¬µÐ´£¤ß§Ú­Ì¤~¥i¥HÀò±o°¶¤jªº¦¨´N¡A¤]³\­nÅýµÐ´£¤ß¥Í°_¨Ã«D©ö¨Æ¡A¦ý­Y§Ú­Ì¥H¤§¬°§V¤Oªº¥Ø¼Ð¡A¤£Â_ªº¤U¥\¤Ò«K·|¦³·¥¤jªº¥\¼w»P§Q¯q¡A¦³³o¼ËªºµÐ´£¤ß§Y¨Ï¥uÀ°§U¬Y¤@¯S©wªº¹ï¶H¸Ñ¨M¬Y¤@¯S©wªº°ÝÃD¡A«K¤w²Ö¿n¤F·¥¤jªº¥\¼w§Q¯q¡A§ó¦óªpµÐ´£¤ß¥i¬I¥Î©ó©Ò¦³±Ú¸s»P©Ò¦³°ÝÃD¤W¡A¦Ó¥B¤S¬OµL¤îºÉªº¦b§Q¯q²³¥Í¡A©Ò¥HµÐ´£¤ß·íµM¬O¥@¶¡³Ì°¶¤j¦Ó®í³ÓªºÄ_ª«¡C

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desire, hatred, pride and jealousy, etc., it is very difficult to arouse the good qualities of the mind like loving kindness, compassion, devotion and faith, etc. Causing the defilements to arise within us is very easy. However, being able to see the tiny little causes that gives rise to the defilements so very easily is a difficult thing to do. But we must try our best. There are many different methods by which we can get rid of the causes of these defilements.

There are outer methods, inner methods and secret methods. Of course, the most common outer method is to realize that every sentient being wishes to be free from suffering. If we really wish to be free from suffering then we must remove the defilements which are the causes of all suffering. Since the defilements are what we should really aim to eliminate

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we should not fight with our external, physical enemies but instead with our internal enemies. The defilements are our biggest enemies because whereas no external enemies can send us into the lower realms of hell, defilements can send us into the hell

realms where we would have to suffer unimaginable amounts of suffering. So, the common method to get rid of defilements is to see their causes, that is, what causes the sufferings and what effects the causes have. So, if we see the causes of our sufferings very clearly then we must not cling to but instead remove the causes of suffering. For instance, if we are sick with a certain disease then we must abstain from the causes of the suffering brought about by the disease. Whatever the causes of suffering, whether they are certain kinds of food, or certain kinds of behaviour, it is the cause of that disease that we must

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remove. Otherwise, even though we undergo treatment for the disease, if we keep ignoring the cause of the disease then time and time again we will continue to suffer the ravages of the disease and not get better. Similarly if one really wishes to be free from suffering then one must see the defilements as our biggest and worst enemy with whom we must fight, for in this way we will try to abstain, reduce and eliminate the defilements and instead try to develop all the positive aspects of the qualities of the mind. Of course, these are the common methods.

The uncommon methods are fighting the defilements using inner methods, through the wisdom aspect. In this method, when the defilements arise, instead of following the

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impure or the defilement thought we must take action and create our own karma, by turning inwards and trying to see where the defilement comes from. For instance, take anger: normally when we get angry with a certain person we tend to think it is that person¡¦s fault and we also tend to continuously think of what he has done to us. The more we think about the situation the worse it becomes, until finally the situation is blown out of proportion . Finally the anger becomes so great that we take action against that person. In this method, instead of following that initial thought towards anger, one turns back and tries to examine where the anger came from, which part of the body the anger came from and we try to see from where it all started. Which part of the body does the anger rise from, where is it contained and what is it's nature are the questions to which we should seek answers. We must try to investigate or try to examine the anger. Then finally, we will discover that we cannot find any concrete thing, anything of substance that we can call anger that we can hold on to.We cannot say what shape and color anger is, where it is, and so on. Therefore, in this method you examine the anger itself and then in this more uncommon method the wisdom that we find naturally sort of calms us down and eliminates our anger. Both in the method aspect as well as in the wisdom aspect we try to see the defilements as the fault and cause of suffering, the defilements as the enemy, the defilements as something that we must try to avoid and eliminate.

So, instead we must try to develop good qualities of the mind like loving kindness and compassion because we ourselves along with every sentient being wish to achieve happiness. When we think of others we must also develop the thought that only by helping others will we be able to achieve our own happiness. In this way we will gradually develop more loving kindness and compassion to generate the precious bodhicitta or the enlightenment thought, which is the wish to attain enlightenment for the sake of all sentient beings. This enlightenment thought or bodhicitta is the source of all happiness and benefit and is the essence and root of the Mahayana teachings, whose basic teaching is in fact to cultivate and arouse the enlightenment thought. Even though we cannot immediately arouse bodhicitta within ourselves, making it a goal to arouse the enlightenment thought has great merit and great benefit. This is because bodhicitta is wished for limitless sentient beings without exception in order for them to have every form of suffering removed and every possible good quality produced. Generating the enlightenment thought is greatly meritorious because just helping a certain section of people with a particular type of problem has great merit, so surely cultivating bodhicitta for the benefit of all sentient beings has greater benefit and greater merit.

So with this now, I conclude my talk and wish all of you happiness in this life and complete success in your spiritual path and may the blessings of the Buddha, the Dharma and the Sangha be with you now and always. Thank you.

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