Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 40-minute session, Geshe Dhawa Gyaltsen opens with a vivid recitation from Pabongka Dechen Nyingpo’s meditation on death—”This is going to happen to you”—then teaches karma as the mechanism making this urgency real. He explains karma systematically as the law of cause and effect internal to sentient beings: past actions deposit imprints in consciousness that condition future experience through latencies activated when meeting circumstances. Using clear examples—genetic information in a seed, the smell of fresh bread awakening dormant desire—he shows how understanding this mechanism shifts one from victim of circumstance to agent capable of shaping the quality of one’s lived experience. He demystifies karma explicitly as natural conditioning, not cosmic judgment. Pitched at practitioners working through Buddhist philosophy.
File metadata (for organising)
File: 14 H and M of A.mp3
UUID: a917c0cd-b0e7-439c-9c6a-782f00aeca78
Teacher: Geshe Dhawa Gyaltsen
Collection: The Heart and Mind of Awakening 1996 Jul-Sep (Geshe Dhawa Gyaltsen)
Date: 1996 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 40.9 minutes
Words: ~5,891
This is going to happen to you. Though with unbearable compassion, your Lama and vajra friends plead in your ear for a critical virtuous thought to arise. And even though they do so with loving mind, there’s no hope. It’s unthinkable. This is going to happen to you.
With an expelled rasping sound — so, so — at the time of death, the movement of your breath builds faster and faster and breaks like the string of a violin, and the end of your life has come to its close. This is going to happen to you. There’ll come a time when your cherished and sadly lost lovely body is called corpse, disgusting and rotten, and a time when your body, which can’t bear even rough bedding and mattress, is laid on the bare earth. This is going to happen to you. There’ll come a time when your body, which can’t bear even a thorn, is chopped to pieces, and from the bone its flesh is torn.
And a time when your body, which can’t stand even fleas in life, is devoured by birds and dogs, so nothing’s left. This is going to happen to you. Though you go to so much trouble going and dressing your lovely body in the finest of clothes, there comes a time when that body is placed within a burning house, and your body, which can’t tolerate even the fire of a glowing stick of incense, must be burned in the midst of a fiery conflagration. This is going to happen to you. There’ll come a time when entering into the roaring flames, all your flesh and bone are burned and reduced to a pile of ash.
Or a time when your body, which can’t bear even heavy cloth, is wedged tight into a hole in the ground. This is going to happen to you. There’ll come a time of denoting the deceased — him or her — at the beginning and end of your sweet name. This is going to happen to you. And a time when the area is filled with the sobbing sound of your affectionate close companions and circle of servants. This is going to happen to you.
There’ll come a time when your clothes, hat, possessions, and livestock will be divided up with nothing left in the four directions and corners. And there’ll come a time when in total despair, alone you reach the passage to the intermediate state. This is going to happen to you. The terrors of the four fearful enemies descending upon you are going to come. The appearance of being trapped under a mountain that packed rock rubble and buried beneath a ferocious avalanche of earth.
What to do? The appearance of being set adrift on the surface of a vast sea and carried away by violent swirling waves. What to do? The experience of your heart and ears being split open by the sizzling and crackling sound of a fiery conflagration. What to do?
The fearful experience of being enveloped and swept away by the swirling dark winds of an end of an aeon. What to do? When you’re driven by powerful red winds of karma and swallowed up by a terrifying darkness, what to do? When you’re bound with a lasso by the messengers of Yama and in total despair are led away, what to do? When you’re tortured in so many detestable ways by ox- and scorpion-headed karmic agents, what to do?
When you’re before the Yama king, the lord of death, as he weighs up the whites and blacks — your virtuous and non-virtuous actions — what to do? When Yama exposes your lie of having spent your human life in attachment, hatred, and deceit, what to do? When at Yama’s court the punishment that is the ripening effect of your negative actions is meted out, what to do? When your naked body is stretched out on the glowing red-hot iron grounds in the fires of hell, what to do?
Though your body is cut to pieces by a rain of weapons, still you must experience it without dying. What to do? Though you’re cooked in molten iron until your flesh falls away and your bones disintegrate, still you experience it without dying. What to do? Though your body and fire burn inseparably, still you must experience it without dying.
What to do? When your body is pierced by a freezing cold wind and cracks into a hundred thousand pieces, what to do? Having fallen into the miserable state of a hungry ghost with its hunger and thirst, you have to starve for many years. What to do? When you become one of those stupid, dumb, unfortunate animals that eat each other alive.
What to do? When the unbearable sufferings of the evil-gone realms have actually befallen you, what to do? Now don’t be distracted with the sounds of hurrying. Right now is the moment — it is the time to steel your will.
It’s not only time. It’s almost too late. Right now. Right now. Apply yourself with great force.
Holy precept of the Lama, kind father, heart of the authoritative scriptures of the victorious ones, practice of the pure path of complete Sūtra and Tantra — it’s time to place real experience upon your mind stream. Who is the faster: Yama, the lord of death, or you and your practice of realising the essence of your eternal dream — the welfare of both yourself and others — as much as you can each day? Unifying the three doors of your body, speech, and mind, put the whole of your efforts into your practice. In response to the request of the past from Nawang Yangtuk, who has single-pointedly dedicated his life to practice, and recent requests from the manager of the Potala, Pelsi Kunchok Sonam Kunga, I was persuaded to compose, to myself and all others, hearts of encouragement through recollecting impermanence. I, with the incarnation name of Pabongka, wrote this text at the Tashi Choling Monastery at Dula in the district of Kham.
It was translated into English from Tibetan by Lama Zopa Rinpoche and Gelong Jampa Genden at Chenrezig Institute on the auspicious occasion of its twentieth anniversary, September nineteen ninety-four. Whatever may have been accumulated through the translation of these profound vajra words of Pabongka Dechen Nyingpo, Heruka in human form, may they immediately and completely fulfil all his vast and profound wishes. And may anyone who touches this text, sees, hears, recalls, or practices it receive the blessings of holy Pabongka upon their mind stream. And may they and all sentient beings have the realisation of impermanence in terms of death, the basis of the lesser vehicle, perfection, and vajra vehicles. And quickly actualising bodhicitta, may they all swiftly reach Buddhahood.
May goodness and virtue flourish. So we completed in our text The Three Principal Aspects of the Path by Tsongkhapa — the verse which sets out that our life of leisure and fortune, the value of having our human life, and the fact that our life is not going to last forever, is definite, that we’re going to die and we simply don’t know when. And that which can be of any benefit at the time of death is only our practice in terms of how we developed our mind and the imprints that we’ve left upon our mind. Now we’re going to look at the next verse. If you think again and again about deeds and their inevitable effects and the sufferings of cyclic existence, the emphasis on the appearance of future lives will reverse.
So if you think again and again about the deeds and the inevitable effects. So now we’re going to begin a discussion of karma. Now we’ve, to some degree, developed an appreciation for this human life that we have. Appreciating — beginning to appreciate — our potential. It’s difficult.
I don’t think we realise how unimaginable our potential actually is, what we could do with it, what we could in fact attain. Like Lama Yeshe used to say, we live on dried chapatis, old pieces of flat bread that have been tossed away, when we could have chocolate cake. You know, that is what we actually in fact deserve. But we’re very modest in our wants. Very limited in our vision about who we could become and what we could achieve with our life.
But still, perhaps, we’ve begun to become a little more aware. Perhaps there’s some degree of appreciation, some degree of inability to settle for less and wanting something more from life — in terms of quality of life, in terms of who we could be, not what we own, not what we possess, but who we are as a person. And then, realising this chance, this opportunity that we all possess in terms of our human life, isn’t going to last forever. You know, it’s definite that we’re going to die. And what is going to occur to us at the time of our death?
You know, what is going to happen? And so this brings up the question of karma. You know, beginning to understand the invariable relationship between our actions and their results in terms of our experience. You know, as we’ve discussed, what goes on to take rebirth is essentially the continuum of a very subtle wind-energy-mind combination. The very subtle mind is analogous to a radio being on.
The mere fact of a radio being on. Whether the radio plays music or broadcasts the news — it is a characteristic of patterns of coarser mind. And the very subtle wind energy is analogous to the electricity of the radio. Whether the radio eventually becomes a portable radio with earphones or whether it’s a cabinet model with four quad speakers is a matter of — is a characteristic of — patterns of coarser wind energies and of elements and evolutes of the actual embodiments that we actually take. So there are very specific patterns of physical and mental characteristics that we will begin to express, that we will begin to generate.
These patterns of mind and wind energy, the elements and evolutes, the parts of our body which evolve out of the elements of earth, water, fire, and wind energies — are not just matters of random chance. It’s not simply a haphazard dice game in terms of that we are in fact human beings with this particular type of embodiment, with this particular capacity. It’s neither random, it’s not by chance, it’s not haphazard in its cause. But on the contrary, all of these gross patterns which we constitute — our body and mind — they are the logical outcomes of discernible variables. Karma.
The logical outcome of karma. Our karma creates the format, sets the style, and determines the content of what will eventually be aired as a particular program. You know, I can imagine. This is a particular program — our life. Karma is a special case of the general law of cause and effect.
The law of cause and effect is in turn included within the view of dependent arising. The view of Buddhism is dependent arising. What this means varies at different levels of discussion through the various philosophic systems which are presented within Buddhism — from a very gross interpretation to an extremely subtle interpretation of what we mean by dependent arising. That all things arise in dependence upon something other than themselves. What this “other” is is explained differently according to the different schools of Buddhism.
But everything is a dependent arising, depending upon something other outside of itself for its existence. Within this is the general law of cause and effect. Karma is a special case of the law of cause and effect. The law of cause and effect describes the production of effects from causes in general terms. While karma, more specifically, describes the production of effects from causes in terms internal to sentient beings, internal to the continuum of living beings.
So, you know, here cause refers specifically to karma, and the meaning of karma is action, activity, work. You know, it’s a Sanskrit word which literally means action, activity, work. Mental, physical, verbal activity. Our actions act as causes which initiate a variety of reactions, the final effect of which is that we ourselves as agents of those actions will experience a particular result. Karma is concerned with the relationship between causes and their effects internal to sentient beings.
It’s not concerned with the relationship between causes and effects external. For example, the fact that a flower grows from a seed — the relationship between that flower and that seed — that’s the relationship of cause and effect. But that’s not a matter of karma. Or the matter of rain wearing down a mountain — that’s a matter of cause and effect. Or fire burning up wood — a matter of cause and effect.
But these are all external. These various events, physical events, are occurring external to sentient beings, the continuum of living beings. They are explained in terms of the natural law of cause and effect in nature, but not within the continuum of sentient beings. The occurrence, for example, the occurrence of a limb falling from a tree is explained in terms of the external processes of the law of cause and effect in nature. While the fact that an individual is under that limb when it falls is explained in terms of the karma of that particular individual.
So karma is the law of cause and effect in terms of its relationship to living beings — internal to the experiences of living beings, of sentient beings. So karma, you know, very broadly speaking, means all of the activities or shaping that form who we are. That is, you know, all the internal conditioning factors which make us who we are and what we are. All that we experience. You know, this includes all the latencies of past actions which we’re going to discuss tonight.
All the genetic coding, the life in the womb, all the parental, societal, cultural conditioning. Everything that acts upon us to make us who and what we are — these are the very activities which shape us as individuals. All the interrelationship between these processes and ourselves. So specifically, karma is of two types. There are actions of intention, and intended actions.
It might sound like the same thing, just put in a different way. Actions of intention and intended actions. Actions of intention are the mental urge towards, or a tendency to think in, a particular way. It’s like — or to focus upon a particular object. It’s like a directionality of the mind.
You know, the mind focuses upon this element within its field of experience rather than that. It thinks in a particular way, a particular train of thought, an orientation of the mind. This is what we mean by actions of intention. The intention, the direction of the mind, what it’s intending, what it’s tending to, what it’s concerned with, what it’s focusing upon. This urge to think in a particular way or to focus upon a particular object is what we mean by actions of intention.
So this way of thinking — what we focus upon, what we’re concerned with, an impulse of mind, a volition of mind — this directionality or this orientation of mind draws us into particular states of consciousness, various feelings, draws us into perceptions and emotions, which in turn motivate us to speak and to act out physically. Whether it’s simple or in complex ways, these latter are all intended actions. So there’s action of intention which directs the mind to think in a particular way, to focus upon a particular object. This draws us into particular states of mind, states of consciousness, the various emotions which in turn activate us to speak and act in various ways — as I say, intended actions. When — so these types of actions — when an action ceases, you know, we perform an action, picking up a glass is an action, a physical action.
My speaking is a verbal action. Thinking is a mental action. All of these are various activities. All of these are karma. All of these are a type of work — whether it’s body, speech, or mind.
When an action ceases — that means when I cease picking up the glass — it deposits there is a latency which is placed upon the consciousness. There’s some kind of a residue that’s left. You know, it’s not as if I’m unaffected by having done a particular action. You know, maybe picking up a glass is rather insignificant. But maybe if I were to kill somebody, to become angry with somebody, to shout at somebody — these various types, but in fact all activities of body, speech, and mind — they leave some kind of residue upon the consciousness.
Some kind of conditioning factor is left. There’s some kind of — it is not as if our continuum of our being is left unaffected by what we do. Consciousness carries what we call latencies of these past actions. A latency, a disposition, predisposition, a potency is left. This residue, this conditioning factor is left upon the mind, and the consciousness carries this until fruition.
You know, karma — so karma refers not only to the actions, like picking up a glass, speaking, thinking. It not only refers to those activities, but also it refers to these latencies, these conditioning factors which our actions leave or deposit upon or infuse within our consciousness. So it has these two meanings. Sometimes it refers to one and sometimes it refers to the other. Either the action itself — the activity, the work — or the impression, the imprint, what we call most properly the latency left upon the consciousness by the action.
This provides for the connection between an action and the results of the action. You know, it is a causal linkage. So the action — you know, when we talk about karma, the whole theory and what we’re going to be involved in is karma as action. Actions as causes bringing about results. Actions are causes.
Now everything in the universe — anything that is a product: this table is a product, this building is a product, I am a product — arises in dependence upon causes. Happiness is a product. Suffering is a product. Likewise, they arise in dependence upon causes. Now we know this to some extent, but our understanding of the nature of what causes our happiness and suffering is superficial at best.
It is misguided, most likely. One of the substantial causes for our happiness, for our suffering, are our past karma, our past activities, the conditioning factors left upon our mind. That is, there is a connection between what we’ve done in the past and what we now experience. This cause is karma. The causal linkage between the past action and our present experience as a product — whether it’s an experience of happiness or suffering — is the karmic latency which is imprinted upon the mind, which is left upon the mind.
Just like a seed — just like a seed has some capacity, some kind of potency. When it meets with the correct conditions, like a flower seed, it grows a plant and a flower develops. Likewise, there’s a certain capacity or potency which is deposited upon the consciousness due to our various actions. This is the causal linkage. When this meets with the appropriate cooperative conditions, some kind of experience will be undergone in terms of suffering, in terms of happiness.
With regard to the means of connection. So, you know, we’re trying — you know, we’re talking, we’re approaching it in a very general fashion, trying to understand what we mean by karma. There’s a lot of misapprehension about karma, a lot of mysterious notions about karma. I think it’s good to kind of demystify it. It’s simply a matter of the law of cause and effect with regard to internal experiences.
It’s very profound and it’s very complicated, but it can become relevant and it has an effect on how we live our lives and our behaviour once we begin to see that there is a mechanism, that there is something more to our experiences than perhaps we’ve been used to up to now in determining. Generally, we see the cause of our suffering and our happiness in things, in people, in situations — things which are very much external to our own continuum. Karma — the import of karma — says that these things, these people, these situations, you know, a piece of chocolate cake, are the cooperative conditions. They are a necessary part of the experience, but they are not the substantial cause of what we experience.
The substantial cause is an internal factor of the mind. What is this internal factor? It is a karmic linkage or the karmic latency — some kind of residue from a past action that we’ve created. This is the substantial cause of the experiential quality of our experiences. And whether it’s happiness or suffering, the things outside of ourselves — that person, that thing, that situation, that piece of chocolate cake — is merely the cooperative cause.
Just as in the case of a flower. We need a substantial cause. We’ve talked about that in terms of last week when we talked about rebirth. The difference between a substantial cause and a cooperative condition. The seed is the substantial cause.
It’s carrying some kind of Chenrezig information, genetic material. The earth, the water, warmth are the cooperative conditions. You have to have both in order to actually grow a flower eventually. Both are necessary. But it is the Chenrezig information carried in the seed which is going to determine whether it’s a flower or not and what variety of flower it is.
It’s necessary to have the water, the soil, the warmth. These are necessary, indispensable cooperative conditions. But the identity of the actual outcome is determined by the substantial cause. Likewise, in terms of our various lived experiences — in terms of our happiness, in terms of our suffering, and all that goes in between — we need the indispensable cooperative conditions.
When we meet with them, there is a ripening of the seed of this karmic latency within our mind. It determines the identity of the experience in terms of its quality — whether it’s happiness or suffering and all that is in between. So there is a linkage. Our actions are not simply — you know, we do not perform actions and then it’s finished, it’s done with.
It’s as if nothing is carried over. There’s no residual effect from what we do. In fact, there is. But it’s not a matter of someone standing over and, you know, writing down everything we’re doing, going to mete out judgment later. That’s not the case.
There’s no moral judgment being made in this process. It’s simply the outcome of discernible variables. You know, the law of cause and effect fulfilling itself, internal to human beings, internal to living beings. Certain types of variables in terms of our actions will bring about certain specific results. Certain other types of actions will bring about certain other types of experiential results.
That’s all that we’re saying. There’s no moral judgment being made. There is a linkage between what we do and what we will later experience. That’s what karma essentially is saying. With regard to the means connecting a karma with its effect.
The karma is an action. Connecting a karma with its effect. Consider this. In our conventional vocabulary — this is a quote by the Dalai Lama. In our conventional vocabulary we say, at an earlier time I did such and such, and it is the fact that the agent of that action is oneself.
So I’m an agent. I actually, you know, I did something. I lifted a glass of water, ate a piece of chocolate cake. I got, you know, I got angry at someone. I shouted at them.
Whatever. From the viewpoint that oneself is a continuation of the mere I that performed the action, we say this. But if we look into the matter, the action has ceased. So, you know, my shouting — that’s finished. That was yesterday perhaps.
And the I of the present moment is not the I of the previous moment. The I that was yesterday and did the shouting, it’s gone. You know, from moment to moment it is changing. That’s the I of yesterday. It doesn’t exist today.
The I of yesterday does not exist at the present time. It’s finished. Still, innately we have the thought and indeed say, I did that. I shouted at somebody yesterday. And this accords with the fact that one is therefore the owner of that action.
In this way, there is a connection between action and oneself, and this is what connects forward to the future effects of that action, no matter how much time passes. Since the continuum of the mere I of the person who performed the action and thereby accumulated the karma keeps going, one is still the I who accumulated the karma. And since the action that was done earlier has to fructify — to bring about a result — there is no one else for whom it can fructify except for oneself. Because the latency of an action is implanted on the continuum of the agent — that is to say, I shouted at someone.
I was the agent. I was the person who directed the activity of shouting. When this potency, when this latency, this potency is activated and brings about its effect, it is experienced by the being in that continuum. I’m in the continuum of the being of yesterday. One could trace oneself from yesterday when one shouted — you know, all the various events that occurred — the same continuum of this person from moment to moment to moment up to having come to Buddha House and having walked in this room at seven thirty, and now I’m sitting here and saying these words to you.
There was an unbroken continuum of a physical and mental being, you know, replicating itself. I’m in the same continuum of that being. You’re not in my continuum. These are separate continua. Within that continuum is an I who shouted yesterday, left a potency, a latency within the mind of that individual.
The continuum has continued up to the day. There’s a connection with that I of yesterday. It’s not as if that I of yesterday was somehow unrelated to myself. There is an intimate connection of being in the same continuum. Therefore, I can legitimately say, you know, I did this action yesterday.
That is to say, the person within the same continuum. And therefore, it is I who am going to experience the results of that past action. So, you know, we’ve discussed. I’ll just talk a little bit more, okay? You know, a seed — like a flower seed — as a carrier of Chenrezig information, has certain information encoded within it.
And then upon the germination of the seed, when the seed comes in contact with specific objective conditions, cooperative conditions — soil, water, warmth — then the seed germinates. Its potential is realised. And it begins to interact with its environment in a very predictable, specific manner. The process of growth is initiated. And then it produces a particular variety of plant.
So this is what, you know, characterises — this is what we mean by potency. So potency has the idea of an organising capacity. That this capacity, this ability — when it’s activated, it initiates or begins to direct the production of a specific and predictable result. Now this seed has a potency. If it doesn’t have a potency, then it’s a sterile seed.
It’s not really a viable seed. So it’s able, when it’s activated, to direct a process of growth, to bring about a predictable outcome. So, you know, just for example — to bring this in terms of the minds of ourselves. If you walked into somebody’s house and they were baking fresh bread and, you know, it really smells wonderful, and your mouth starts to water.
Smells good. There might — I don’t know, for me for sure — would arise in your mind a real desire to have a, you know, a slice of that hot fresh bread with, you know, some butter and some jam, and take a huge bite out of something. Yeah. There was a really strong desire would arise in my mind.
But when I walked into that room, when I walked into that house, there was no desire manifest in my mind. But when I came in contact with a specific condition — you know, this smell of fresh bread being baked — desire arose. So I can infer that even though when I walked in the house I didn’t have desire, there was a seed of desire. There was a potency for desire to develop within my mind even though it wasn’t manifested. And when it came in contact with the specific condition, then it manifested.
It became actual desire. So beginning to think of this in this way — that we have potencies within our mind, that when we meet specific conditions certain states are manifested, certain experiences are undergone. Our minds are not near blank slates of pure consciousness, but they are conditioned by our histories of individual and collective mental, verbal, and physical actions. All of our past actions, both collectively and as individuals. And these actions leave some kind of residue.
They condition our minds in various ways. These conditioning factors are deposited within our mind stream. So our minds are not blank slates. We’re not just pure consciousnesses. Some kind of residue is left within our mind as a result of our various past actions.
They’re disposing latencies. They’re variables which, when they come in contact with proper conditions, cause various states of mind to arise, give direction, certain impulses to our mind, ways that we organise our environment, the ways that we think about things, the ways that we make sense of our world — these conditioning factors of our mind. So this is what we mean by ripening of karma or maturing of karma. Just like the seed, when it comes in contact with the soil and water, it germinates. Likewise, when these conditioning factors, these latencies in our mind, when they meet with the proper conditions, they begin to express themselves in various ways — in terms of perception, in terms of attitudes, ways that we think, the directionality of our mind, our orientation, how we think, how we react and relate with our world, various experiences of happiness, feelings of suffering, and discriminations, and the different emotions arise.
This coming in contact of the latencies within our mind with the appropriate cooperative condition — you know, it might be a person, it might be a thing, it might be a situation, it might be something internal to a physical environment. When these begin to express, when they begin to ripen, when this potency is activated — that’s what we mean by ripening or maturing of karma. So karma predisposes us to experience and mentally, verbally, and physically respond in a specific manner in reaction to particular sets of objective conditions. Anyway, I think so — we’re working, getting an idea of what we mean by karma, then we’re going to go into the facets of karma, the various types of karma. You know, I think we have to, most basically, begin to question what are the deeper causes of my happiness and suffering.
From where are they coming? Why is it that some people go through life, you know, like this person with Velcro — things are made difficult — the same situation experienced by someone who has a smooth mind is as if there was no problem whatsoever. We aren’t just pure; our minds aren’t just blank slates; they do have conditioning factors. And these conditioning factors determine our experiences — not only our attitudes, but the quality of our actual feelings of happiness and suffering.
Two people can meet with the same conditions and experience them in radically different ways. And why is that? We say, well, it’s because of their upbringing. That’s exactly right. Their ways of thinking, their ways of being, their karmic imprints which have been left upon their consciousness, their conditioning.
But Buddhism would simply extend this simple idea to involve all of our various actions — mental, physical, and verbal — not only to this life but also to past lives. And beginning to — once we begin to — the process of intervention begins with diagnosis. Once we actually can develop a handle on what we are going to experience. Once we begin to see the mechanism which is determining the quality of our felt experiences, then we can begin to make adjustments. We can begin to avoid creating those types of activities, those types of karma which are going to cause us suffering, and we can begin to constantly adopt those types of activities which are going to bring about desirable results for ourselves.
We can actually begin to consciously create the type of experience that we would wish for ourselves. Otherwise, it’s simply a rather haphazard way of going about it. So this is what we’re going to be looking at in terms of karma. Okay? I think we better stop there.
We’ll dedicate the creative potential. So we’ve created some kind of karma together. If our motivation was such and was positive, then for sure we’ve created some positive karma together. Yeah? And that positive karma will bring about some type of experience of happiness.
It will support our well-being in some way. It will support our goals — our virtuous goals, however they might be. And we can dedicate that positive energy, that potency, in very specific manners. We’ll talk about more about that in the next few weeks. Oh, by the way, there was a nasty rumour that there would be no talk next Wednesday.
There will be a talk next Wednesday. Okay? So there will be a class next Wednesday. But it’ll be the last till after Sydney, after the Kālacakra. But there will be a class next Wednesday.
So we’ll dedicate. In the land enriched by snow mountains, you are the source of all happiness and well-being. Powerful Tenzin Gyatso, please remain till the end of cyclic existence. May I quickly become an awakened spiritual master and lead each and every living being to that awakened realm through these skillful actions. May the supreme jewel, the awakened heart, that has not arisen arise and grow, and may that which has arisen never diminish, but increase more and more.
Thank you. So, again, if you’d like to get a cup of tea and stay for the discussion, otherwise have a good week.