Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 44-minute teaching, Geshe Dhawa Gyaltsen opens with a Jatakamala story: Prince Dawa, held captive by the cannibal king Sudassi, refuses to fear death because his conscience is clear. When released to make offerings to his teacher, Dawa returns and teaches the king to distinguish hunting animals from killing humans, transforming him. The story illustrates the core teaching—using the mirror of the teachings to see one’s internal and external faults rather than blaming others. Geshe Dhawa explains the proper listening attitude: viewing oneself as sick with the three poisons (attachment, hatred, ignorance) and the teachings as medicine. He emphasizes three qualities of authentic listening—right motivation, remembering what you hear, and applying it in practice—before next week’s official start of Lamrim with guru devotion.
File metadata (for organising)
File: 14 LR 1995 03 26.mp3
UUID: 6754147f-4d9d-4416-95bc-359c6d798460
Teacher: Geshe Dhawa Gyaltsen
Collection: Lam Rim 1995 Jan-Dec (Geshe Dhawa Gyaltsen)
Date: 1995-03-26
Recorded at: Buddha House Adelaide
Duration: 44.4 minutes
Words: ~3,455
Very in a very profound, there’s no way it’s going to help one’s mind. So, as an example, for example, whether there’s dirt in one space or not, see by using a mirror, by looking into a mirror. So similar to that, like, what kind of faults that we have, like internally and externally, like the internal way of thinking and the external behaviors. Whether there is fault or not, one can see by looking into the teachings that one can see whether there’s fault or not. So, as an example, for example, like if if one feels angry towards someone, at that point, if one is able to see look inside into one oneself and and see the faults of those that faults of those delusions, that delusions.
Then that’s how, what is it, one, I wanna say, the faults of of oneself through using the mirror of teaching. So So in the in the in the they call it Jathakamala, that’s the the life story of Buddha. In that particular text, it explains how one should apply these practices, how one should look this, I would say, just the explanation which is given before. So so in this particular, like, biography of Buddha, in that particular text, there is a four line which which is written there, not by Buddha, but another king who did that who wrote that biography. In it, there’s a four line explained.
So, anyway, that’s actually the the the story sort of goes quite long, but making it here is explaining here in a more in a shorter version, and maybe it will be beneficial or helpful to you. So the story that one of Buddha Śākyamūni’s past life was a was a print prince and and then named Dawa. And at that very time also, there was another king who has a prince again, and a king called Sudassia? Sudassi. Sudassi, sorry.
And Sudashiya. Sudashiya. Sudashiya. So, it was one time that the king So the what is it? The princess, which is one of one of the past lives of the Śākyamūni.
The princess dawa was one time was listening to a teaching in into a in into a into a bleach. So so while he was listening to the teaching, suddenly the princess heard a lot of noise outside. And then and then and then stopped there and went to see that, what what was the noise. And then there was many people gathering together and talking something, which is that this the other princess who is the son of the Sudha, the prince, and who eats the human who eats human, that they were talking that he’s coming by. He’s coming into the village, and they want to be prepared that to fight back.
So so then so then, and they found that the king, the Suda was coming. And then this princess Dawa was was a king also that now then. And then he went straight towards him and saying that, okay, I’m here. He said he just went through towards him. So so then when when the when the the princess Suda saw that that the princess Tao was coming into into him, okay, you can take me if you want or something like that kind of manner.
So so then that also like made him made the other king, princess, which is the Suda was more more more what is it? More furious, more ang more angry. And then he said, I need that too. So he just grabbed him and then put him in a in a soldier and took it took took it with him. So then he took it to his to the king’s place, this the prince Dawa to the to the king’s place.
Then he kept inside this place where he usually kills the human and then eat the flesh. So so now, like, you can see lots of human bones, skeletons around. And then also there are, like like, what do you call, the the wild birds around there. Can see also and then different noise. It’s like and also you can see the, like, you know, sort of blood in in the hall.
So he the king dropped the princess that were there. So so then so then it was in the in the hall that actually the prince the prince dawa was very attractive and, like, like physically very attractive. And then when the other king who was looking at towards his face that suddenly, the princess, he cried. So then so then the the king who asked to death prince Dawa saying that you should be the you are known as the brave one, and you can say, the brave one in the in the the group, and then why, and now you’re crying here. So so then the princess said to him the reason why he’s crying is not because he’s afraid of death that he’s crying because he’s going to kill him.
But then he’s crying because when he was receiving the teaching from that master in village, at that time, he didn’t have a chance to make offering. So so because of that, he was he’s crying. So that’s what he explained. And if you let me free now, and I can go there and make the offering, and I can return back here. That’s what he told.
So so then the king said to him, he’s not going to trust him that he will come back. But then because it’s like once you’re you’re you’re when you’re facing once you’re almost dying, when you face the death, it’s not easy to revive, get back into your life again. So I’m like it’s like you are here to die, but you want to be free. And like when when you are once you are free, then it’s not easy for you, like, for anyone to come back to the same trap. They know that so so because of that, I don’t trust you, but I will send I’ll I’ll let you go.
That’s what he said. So so then so then the princess went to to the to the master and gave made him all these offerings, different stones, jewels. He made these offerings, and then he was a princess, so he can give a big offerings. So so then so then he returned back. Even like the the royal families, they couldn’t stop him from going back.
So so then the other king was just being ready to like, making things things ready to kill the person. Like, he made the pyre, and then he was just waiting there. And then and then suddenly he saw that the the princess was walking towards him. And then and then the king was really very surprised that someone was coming back. So so then he came close by and then told the king, okay.
Now you’re free. You can kill me and eat eat my flesh. So that’s what he he told. But then he was also surprised that he’s he came back. And and then he he said to him that I know the time when I should eat.
So he he said that, and I should I know the time when I should kill you and eat you. But then right now, the fire still have smoke. So while and there is a smoke on the fire, it’s it’s not good to eat. That’s what the king told him. So then the kings first told him that you you sounded very important, the teachings, what you received, what what you heard from the person what from the master.
It sounded very important, and I want to know what he’s what you what he taught you. So that what the princess told him was that the teachings, what I I hear from the master was how what are things that one should practice on? What are things that one should avoid doing? But then you you are you are like a like a cannibal. And like you, I’m not going to, like, teach what this precious teaching.
That’s what he’s the princess told him. So so then so then when he said that when the princess said that, the king again, like, ask was asking like, saying something again, saying that, like, for example, like, the other kings, they go out for hunting and kills the different, like, wild animals. Is that something also killing or bad actions? Wrong actions? That’s what, like, the king was asking to the prince.
So so then the princess said that that is right. That’s like, that action is wrong action. Like, killing, I would say, killing the animals and using them for food is wrong action. But then, what you are doing is more worse than that. Like killing a human is a what do say?
And eating eating human is much more worse than, like, killing animal. So so then when he when he when the princess said that, again, the the king was saying something that’s saying, I well, he was like thinking that he the king thought that the princess came back because she was a very, like, very, you know, very learned person, which are very, like, masters in everything. Because of that, he came back to him. That’s what he thought, but but that was not the case. And then and then when he said that again, the princess said that, I I am like I came here to tell you what is the truth.
I came here to tell you what what is the truth. So because of that, you can call me learned or or or a learned person. So then so then, like, for instance, again, ask saying saying something like most most people when they do some, like, wrong actions, they they feel a regret towards their actions. And for you, even killing human, you don’t feel any regret. Why why is that?
So then So what the princess was saying was, sorry, many people are afraid of their actions, their wrong actions. So so I haven’t I have I have never committed I’ve never committed wrong actions, so I’m not afraid of dying. So you can you don’t need to, like, say more things. You can now kill me and take like, eat me. That’s what the king said.
So so then when he when the when the princess said that, like, suddenly the the king was king’s mind was completely changed. And he was was completely changed, and he was saying that I’m not going to kill you so I respect you and I want to first hear those teachings what you received from the master. And then when he said that, okay then, if that is so, then you make, like, make a seat for me, and then I’ll I’ll teach you. So, like, that’s what happened. So so then he Buddha the princess gave the the four line explanation of what is in this in this life story of Buddha, what is written in this life story of Buddha, which is like the false the the mistakes and false of all all my, like, internal and external behaviors, which are which which can which which can be seen in the in the mirror of teachings, which which can be seen in the mirror of teachings.
So that’s the sort of two lines. So so this is like the four lines that the king this king who eats human flesh sort of brought down, sort of sort of made the request to like, king said to the prince Dawa. And what he said was that my, like, bad behaviors, both internal and externals. I see them in the mirror of the teachings. And then, so because of that, feel very bad, which is I’m I’m I regret in my actions.
So so, like, give me the teaching. So that is like sort of four lines which this king sort of said in front of the in front of the princess So so so from that time onwards, the king, like, stopped killing human. And and not only that, but kept kept the precept of ten virtuous actions or not committing ten virtuous actions and also about doing the five heinous crimes or actions, heavy negative actions. And more and more practice that the king did. So in the same manner, if we also to do this, to practice the teachings well, then the result the result are, like, not impossible.
We we can we can have the result. So so like then, like here, like how you this way, how you listen to the teachings, the way you list how you listen to the teachings, also from the side of the person who is giving the teachings. Like, one one who is on the throne here or like a whoever like a doesn’t have to be sitting on the throne to be like to be to to teach someone. So like it can be like someone who is also like leading the meditations or here, like sitting close to one. And also whatever like, they, whoever that person may be, like should have also should teach whatever the person is teaching out of good motivations.
That is like in order to with the thought of benefiting others. That is what what is what it should be. Shouldn’t be like that the person is doing that because for his fame and for for good good reputation and so on. It shouldn’t be in that purpose. So we’ll be stopping here and if you have any questions, you can ask.
Any question? Yeah. So they’re like, should have a very good motivation, have a have a right motivation for listening. So out of good motivation, whatever you hear, like keeping it in mind. Whatever you hear, like keeping that in your mind and not forgetting.
And then thirdly, bring the practice, Using it in practice. That is what proper quality of listening is. And and to have that to have this this quality of listening, one need one this this this attitudes that like, thinking oneself being a sick person, that these are very important. So one self, thinking that one self is a sick person and one is now here came here to get the medicine. And whatever one hears, if one is able to put it into whatever one hears, if one takes that according to what disease one have, one takes that, then that is what cures this different disease or the illness.
So so this, like, when we say thinking once of being sick, that is like not not ordinary sickness, but then we are sick with these three poisons. We are talking about these three delusions. Like, the the three poisons are attachment, hatred, and anger and ignorance. These are like the three. So that what we have been doing most of the time in our past is mostly one is attached to oneself, to one’s close ones, and always trying to protect that.
And one always sort of hate the others. And most of the time, one didn’t care about others. So that’s what we have been mostly doing most of our past lives. So so now what and that’s what that’s what one is sick. That is what how one is sick.
So so now what one should do is when when one when one hear these teachings, you take that as in the form of medicine and then use that to get rid of these, what to say, these different delusions, which is the three poisons. So so then the next, like, next Sunday is will be the, like, the sort of the the the actual starting of Lamrim teachings, which is the main way it starts is with the with the practice of guru devotions. So that is like the actual pathway. Starts with the actual practice of lamrim. So What it is?
So what we have been talking all these past Sundays, if that if someone ask that is if that is that is not Lamrim, is it Lamrim or not, then it’s also Lamrim. So so all these past teachings are like the preliminaries for Lamyun teachings, which is you have to, what do say, you have to, like, for subduing your mind. So, like this, like, it’s one of like, that case I gave you three examples, like, the three faults and the fault. So like this this way like this kind of doubt is one of the faults. One of the faults, anyway.
So it’s like if you now if the container is, what do you say, dirty, then even if you put, like, pizza inside, pizza or whatever, it won’t Yeah. It’s a it’s a it’s what do say? It’s not good to eat after we eat food inside. So so the point here is that depends with your motivation. If if you have a wrong motivation in listening the teachings, then it it may be like a have side effects or or you could say.
But then that’s So so for example, like here, when when for example, when giving a public, like, a teaching sort of public talk here, that like, just speaking in But then sometimes what the person speaks may be like a just sort of write to some person like saying, feels like what you are doing is wrong. Some person may feel that. Like what is like, it’s spoken generally but some person may feel that he’s actually talking to me, not do that. Some people may feel that. And this is because if at that very time, if at that very time, if the person is able to look inside to see himself, it’s his or her fault or not, instead if you blame outside, then then that’s like that becomes harmful or that that harms the person.
So for example He can be called So as an example, among here, if say there’s a thief, and but but whoever is teaching giving teaching doesn’t know there’s a thief inside here. But then whoever explains, gives the teachings, explains that stealing is very bad actions and it shouldn’t do this. And if you talk a lot about not good doing stealing or stealing other things. So then probably if there’s a thief there that stole something, then he or she may think that the person is speaking to him or her. And instead if he or she don’t look inside himself like it being bad action, then if you look at outside, then he may feel angry towards the person who is speaking.
So yeah. So so then instead the other hand, if the person is able to look in whoever have stolen something, if that person is able to look into himself saying that that action is bad, and I’ll never do it repeat it again, like looking into himself. And then if he to stop from that onwards to to do the stealing, then that’s what I say, the right way of listening. He or she have she knew how to listen to the teachings. So the wisdom truth body here means the wisdom realizing the emptiness of Buddhist mind.
That is what is the wisdom truth body. So all the virtue that sentient beings accumulate, virtues and is that virtue It’s it’s same like the wisdom, truth, body of Buddha. So so that whatever virtue within the sentient beings are the, like, the wisdom, truth body of the Buddha. And that whenever when whenever a teacher gives a teachings and a person the disciples accumulates a virtue, that is when a part of wisdom truth body or or is received to to the person. So so so whatever bocce’s quality that one received at the present is through the kindness of the guru whoever one receives teachings from.
So that’s how one receives that’s how it is. Oh, Yeah. It’s like a the this the the virtue within one from where it came is through through the kinds of the wisdom truth body of the master himself or herself. Good. Yeah.
So, yes, all the virtues that one collects in this life, in every sentient beings is through the kindness of their their teacher or their their Lama. And doesn’t has to be the Lama of this life. It can be like a Lama like, through the kindness of Lama from their past life. So so it is. So there’s no time, so we stop here.
Yeah. Okay.