Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 102-minute Thursday teaching, Geshe Kyab explores Śāntideva’s verses 68–71 on patience and the workings of karma, focusing on why retaliation perpetuates cycles of harm. He examines the case of two people in conflict, showing how both act from ignorance and anger, making blame one-sided impossible. The core insight: harm that befalls you stems from your own past negative karma, so bearing a grudge is unreasonable. Kyab then introduces attachment—distinct from anger, subtle yet powerful—as the root cause of hatred and the suffering of change. Using examples from sensory desire to wealth to sexual attraction, he shows how mistaking contaminated objects for pure ones triggers endless cycles. He clarifies that patience is not passive acceptance but stopping harm’s escalation through nonretaliation; self-defense and protection are always appropriate. The teaching concludes with a Q&A on recognizing and releasing attachment through practices like ugliness meditation and future tantric transformation. Intended for committed Buddhist practitioners working to understand causality and reshape their responses to conflict.
File metadata (for organising)
File: 2017 05 11.mp3
UUID: 4700a582-efd9-42e1-9e83-63a9b40c9008
Teacher: Geshe Kyab
Collection: Thursday Patience (Geshe Kyab)
Date: 2017-05-11
Recorded at: Buddha House Adelaide
Duration: 102.0 minutes
Words: ~5,839
Yes. Ninety four. On boardwalk. Okay. So, when we look at this textbook, we are approach the verse number sixty eight today, but I am going to review the last plus, last week teachings, few verses we’ve been through.
So, I think verse number sixty seven last week, we talked about it. So, verse number sixty seven, Śāntideva shows a symmetry of the two sides through different proportions. So let’s say there are two people, person number A and person number B, now. So, the person number how do you say, the, out of the anger, so he hurt the person number B, let’s say, because of the anger, and anger is also the out of ignorance. So now question is which one is right and which one is wrong, which one is bad, which one is good.
So how can we determine which person is right or which one is wrong, you cannot really say first person is right or second one is wrong because of the both, conflict happened to be out of the ignorance. But then if you said, person number B is right to be retaliate because of person number A was started in this conflict, you know, if you say that, but then this is exactly the, regularly we talk about the sound from the player comes from the ball palm, when you hit it, it comes not only one tongue, isn’t it? So, there must be some circumstantial condition also involved in person number B, must be. So anyway, the point is the, it’s very difficult to really judge the one is right and one is wrong, because both, you know, their anger happened to be out of the ignorance, you know, out of ignorance. So that’s why this one is saying better to be therefore better to be patient with harm, so better to be this person number B must be patient when person number A was harming him or his friends because then that are going to get stopped there, that’s called it starts there, and, there wouldn’t be any consequence in the future, otherwise if you retaliate, if you are retaliating person number A, then there is this, that happens again, it comes back to you someday or maybe next life, again, this is going to be cycles.
So that’s the last week we talked about something like this, but today it’s the similar but little different, so look at the sixty eight, verse number sixty eight, Why did you previously commit those impulsive actions because of which others now cause me harm? Since everything is dependent on karmic behavior, why do I bear a grudge against this one? So, here is the Tibetan so that’s sixty eight, and in these words that someone might try to justify and be angry toward another person and say that these are two different situations, for instance, this person B may say, absolutely this is a different situation now, let’s say, I’m just giving you an example, person number B, because of the, this person number A, you know, started first, you know, person number A started first, and person number B was saying, minding my own business, I didn’t provoke the other person, which is person number A, and then the other person number A, without any provocation, without any provocation did this harm to me and my family. I didn’t do anything, my own business, without provocation, he did harm me and my family. So, that’s now the person number B’s case, isn’t it?
Something like that. So, we are not the same situation, A and B is not the same situation, so therefore, my responding with the anger justified, person number B was saying, therefore my responding anger is justified, He can get angry to person number A, because without provocation, he did harm me and my family. If you’re looking at that point of view, it’s made sense. Normally, of course, you know, I didn’t put anyone out of the blue, it’s made sense. And she’s speaking.
So that’s why many people in that, you know, how you say, point of view, people confuse, even though this practitioner, you know, could confuse. Supposed to be a practicing patience, tolerance and forgiveness, So that’s why the uncertainty about saying these words is the why did you previously commit those impulsive actions because of which other now caused me harm? So that’s exactly the saying, we are not really thinking enough, we are not really thinking enough why, you know, this you know, harm happened to me, why this harm happened to me, you know, we are not really thinking enough, we are really not thinking enough about the So, because of the previous lifetime, person number B may retaliate it, person number A, whatever is reasoned, but then at the time he caused some negative karma, then he did not purify their negative karma, but now this lifetime, person number A was harming person number B out of the anger, that is also the out of the ignorance. But then now, this lifetime, person number B is supposed to be practicing patience and of forgiveness, but then he wasn’t practicing the patience and practice of forgiveness, he was doing the same thing as a past lifetime, he also continued to retaliate, then what would be habit?
Comes around, goes out, comes back, almost like when you drive, you’re driving, let’s say, you’re driving before, there were a big hole, some point your car, you know, you’re driving into the huge hole in the middle of the road somewhere, then your car, you know, the tire became puncture flat, then now you’ve got so much pain and suffering, you’ve got upset, you’ve got angry, you may blame government, this and that, why they didn’t do, why they didn’t fix this problem, and so and so, just an example, metaphorical example I’ve given you is not really like that. That’s before, you didn’t learn from the past history, you are doing the same thing again, you are driving same home again, and what would be results? Again, your car is going to be a flat tire, puncture again. But then, practitioner, they drive their car, they drove around, they don’t get any problems because they learned that before, so they fix it, not to drive in that area. So then, they drove around, they wouldn’t get any problems because they learned that from the past driving into the bad hole.
They fixed it. So that’s why Buddhist practitioners are like that, they fix it, practitioners are like that, they fix it, but then we ordinary people like us, we don’t get it, you know, we don’t get it, we do same thing again and again, we do take the same actions again and again, that action that we have taken before, even though we didn’t know this harm is coming from the past wrong actions, but then still we ignore. We ignore it and we just do it. Why? Because of being childish.
We are like very much childish, we are not very much mature. See? That’s why this is happening here. So, you have to ID, we got to be, or we must stop it. We must stop it.
I need to stop it, you need to stop it. Once we stopped it, there wouldn’t be any consequence in the future. But in order to stop it, it’s very important to understand all these technical tools, not only just one class or a few classes, also different teachings, you know, really very important to understand, you know, patience, tolerance, forgiveness, these are the only answers, these are the only tools that we can be able to fix it. If you do practice patience and the practice of forgiveness, you can be able to accept it very, you know, unconditionally, you know, you can be able to accept it very, you know, nicely and understandably, you can be able to accept it, not like a blindly accept it. Many people, they couldn’t accept it.
They think, you know, acceptance is weak. But Buddhism we are saying, somebody who accepting the, you know, the fact, whatever is happening, whatever is a reality, that’s called Brave. Yes, not fearful. People who are not accepting, they feel fear. They do have certain, maybe not obvious fear, but there are some subtle fear, and so that’s why they try to defend the anger, upsetness, other negative emotions.
They think these are the they are medicine. So, then now when you read it, all these words, it’s unbelievable, and it’s very much, you know, everything is key. One minute, I am going to put down the past, our negative actions, or you can call also negative karma, or negative, you know, actions or negative karma or the, depending on we call Leh, you know, without any causes that involve in the path lifetime, there wouldn’t be any results. Okay, but that’s very much hearsay. It’s dependent on karmic behavior.
Everything is dependent arising. Negative karma cycling back on us like the murder of a swordsman by his own sharp sword. Now let’s take care about our negative deeds. Next one, Our experiences as well as sufferings in the words rebirth state are the sharp weapons of negative karma cycling back on us. He created such a very much wonderful, sharp sword, but eventually he got killed by his own that passionate sword.
So you see, here is the cycling back on back on them, back on us, back on me cycling. So this is exactly like a person number B must be stopped now. If person number B does not stop yet, this would give me cycles again. So that’s what we need you to learn from these two, person number A and person number B. So now everything is in the palm of your hands.
Would you like to recycle this vicious circle? Or would you like to stop it now? I think the best thing is the, we are as a practitioner, also we are being born as a human being, this is a great opportunity to practice and stop it now. So that’s why we now need to practice patience, tolerance and forgiveness and accept it, you know. However, I’m not saying you shouldn’t be self defence, I’m not saying that there are many many domestic violence, there are many things happens in our life, you need to protect yourself.
When you do self defense, sometimes people may misunderstand, when you self defense yourself, you are not retaliating, absolutely not, you are not taking the injuries or the revenge, you are self defense. The other here is if somebody’s trying to harm you or hurting you or you got to be do something to get out from that position. You must get out from that place or do something, whatever you need to do to do, you need to get out from there. You must be self-defensive, must be self confident, you must have self esteem. You cannot just stay there and let him to do whatever he wants, that’s absolutely wrong.
Absolutely wrong. That’s called wrong patience. You’re wrong or you’re blind tolerant, if you do that, you are allowing him to do the bad things, because you are allowing that, That’s what you to do. Don’t misunderstand. Sometimes people do, when I was saying patience, tolerance, forgiveness, you know, to accept, people do misunderstand that.
So that’s why we do hear questions and answers, we need to ask questions, which is very important. Also, in my actions, sometimes people do misunderstand. So that’s why we need to do sometimes questions and answers also, okay, so something like that. So this is the, now the sixty eight is the very, very top actually, really, you know, the, it’s everything is the karmic behavior, everything comes from one’s own karma. Look at it here, if you read it, The Wheel of Sharp Weapons by Great Master Dharmarakshita, this book will give you the many, many, many, many different causes that may cause.
So it’s in now, The Wheel of Sharp Weapons returning to, you know, here is that returning back on us, is coming back to us. Our sickness, our painful body, joint, painful joints, or the kidney problems, and heart problems, and there are many, many, many sickness. So, especially for some worse sickness, so much painful. Why? See, why this sickness happening on me?
Because, through this lifetime, we injured other people’s body, we injured other people’s body, but now we are having all this painful disease and sickness. Why I am very difficult to meditate? Every time when I try to meditate, there are sudden noise, you know, interrupts my meditation or sudden people also interrupting my meditation, I couldn’t focus well, I couldn’t concentrate or visualize well. Why? Generally, we blame them.
Noise, airplane noise problem, car, these people, dead people, we blame, you know, an animate object as well as we blame inanimate objects, that’s what we do. But then, after all, matter of fact is the, during this lifetime, we really interrupt, we interrupt other people’s meditation, That’s another verse you can look at in this particular book. There are many things like that. Point is that everything, our feeling good or our happiness or our pain and suffering, does not matter which way you are getting pain and suffering, reality is that you are the one who caused all this pain and suffering, taking some negative actions in past lifetime, That’s only. For instance, sometimes hurricanes in Florida, this happens often, you know, this New Orleans and Florida, but one house is okay, people are okay, many people get killed or injured, but these people are okay, their house is okay, their son should be happy.
Why? Is God punishing them? I don’t believe that, God is I don’t think God will be punished. If you do believe in God, I don’t think God punishing them. No, also get damaged?
Fortunately, that’s only karma, that’s only karma, otherwise why? Or maybe this wind was this way, just keep this house, only their wind went this way, I don’t think so, it’s huge if you look at the hurricane eye, it’s almost full of evidence, like this, I saw it, when hurricane comes, I oftentimes say, put down, please, I don’t want to die because of the hurricane, I like to rather die naturally, not hurricane. Point is that because of this family, This happens often, even if you look at the Adelaide bush fire, some area bush fire gets fire and people in their house, you know, really burned So, now, this person number A and B need to learn this particular verse, No retaliating at all, no vengeance at all, because of the, everything, you know, this harm happened to the because of the, their own produced negative karma. So now, they must learn that, they must fix it, so that once they fix it, next lifetime they wouldn’t get any problems. Okay, now moving on to sixty nine.
Seeing it is like that, I put effort into positive things like those two which everybody will become loving minded toward each other. That’s a nice one. Verse sixty nine, Śāntideva concludes this particular discourse, and the Śāntideva was concluding the upper understanding and seeing and the Karmic law of causal effect, everything, then they now put things together, then they now, everybody will become loving minded toward each other. So, seeing it is like that, I will put effort into positive things like those two, which everybody will become loving minded toward each other. So, now, living in harmoniously with others, living peacefully with others, after understanding all these karmic law of cause and effect, this has nothing to do with the animate or inanimate, mostly we blame the people, you know, because that person is also getting angry because of the out of the ignorance.
I lost my temper and I was also angry because of the out of the anger, but here reality is the out of the ignorance. Ignorance is the fundamental confusion, both of us, why we should be loving each other better to be, you know, loving minded toward each other. So that’s after understanding all these teachings, so that’s now Śāntideva was concluded like that. So then we now, next one is the, I think, example giving you, verse number seventy and verse number seventy one. For example, when fire in a burning house is advancing to another home, it’s fitting to remove and throw out whatever it’s in that would cause it to spread, such as straw and the like.
Likewise, when the fire of anger is spreading due to my mind being attached to something, I should throw it out at that instant for fear of my positive force being destroyed. So, this one, these two verses, I’ve been talking about were emphasizing the importance of dealing with attachment, which is the root essentially of hatred and anger, attachment you see. Okay, attachment is the root essentially of hatred and anger, so this one is how to deal with attachment. So before that, I will give you the definition of attachment, and also I will give you the definition of anger. Anger is very easy to understand it is obvious, it is violent, destructive emotion, it’s very easy to recognize it.
But attachment, desired attachment is very gentle, very smooth. But the depth of the attachment is not good, it’s very nasty. So that’s why here is the attachment is the, I think, the root essentially of hatred and anger, so here is the definition of attachment and the anger. Okay, now we’re done. Look at the anger, definition of anger, the mental state of agitation which seeks to do violence to or to harm someone or something, it can take as its reference in any object of knowledge, animate or inanimate.
Anger can be, and objects of the anger can be animate, or animates are the logic person or the people, whatever, you know, other things. Inanimate, both, see, anger can be. So, agitation, mental state of agitation which seeks to do violence to or to harm someone or something, which is very obvious, anger is very much obvious, very easy to recognize it, or he was getting angry. You can see their aspects, aspects of their body language, you can understand the anger from their body language, you can understand if that person is getting angry from looking at his aspects, the behavior, or his speech also, see, very easy to understand. Your own anger is also of course, once you get angry, we will give you confidence, we wouldn’t be really the poor we are, We are in very different place.
If we couldn’t eat, we couldn’t sleep, we think that conflict, whatever happened in the past, we keep that. Even couldn’t sleep sometimes for night, wake up, see, thinking, thinking, thinking, heart is beating like this. Very obvious, isn’t it? But look at it now, attachment. Desired attachment or longing desire, an attitude of regarding impure and contaminated objects as being worthwhile and attractive.
So that’s called desired attachment. Very small, very gentle, or the depth of the attachment is huge and and softening. Buddha’s first teaching the Four Noble Truths out of the Four Noble Truths, first truth Buddha taught us noble truth of suffering. There are three different noble truth of suffering out of these three, first one is the suffering of the suffering, second one is the suffering of the change. That’s exactly the suffering of the change.
First moment, it was so pleasurable, pleasurable, very beautiful, wonderful because of the attachment. Attachment is very gentle and smooth, you didn’t realize attachment is almost like a summer warm breeze. When you just look at that way, you didn’t realize. But then now, that pleasure or happiness second moment change into the pain of suffering. Some cases, huge problem.
See? Why? Because that particular attitude is here is it, an attitude of regarding impure and contaminated objects as being worthwhile and attractive. Based on it, that object is impure and contaminated, but then because of our ignorance, out of ignorance, then we judge it as being worthwhile and attractive. If it is really pure, if that object is pure and not contaminated, of course everything must be, you know, good and better and there wouldn’t be any pain and suffering.
The problem is the base of that object is the impure and contaminated, but then this mind, because of the, out of the ignorance, his desire, then he, you know, believes in that object as pure and wonderful and desirable, after all, worldwide and attractive, so that’s how you know, the our feelings, then after all, everything is immense loss, everything is disaster, suffering of change, must be meditate, must be meditate. Okay? For instance, our sense of consciousness, sight, from our, you know, form, look at the, let’s say form, object as a form is for the eye, know, for eye like an object as a form, mostly shapes and form that very much, you know, when we see and we feel so much attractive, then we attach it, then we will desire some of the forms and shapes because of the eye consciousness. Then the ear, those sounds very much attached, and we feel desire to hear those musics and sounds, in some cases very much over, you know, we, people do waste wasting time. So, it’s the nose, taste, tactile object, tangible objects from the body, all these sense perceptions, they really design it’s own, know, sort of, you know, the objects that eventually feel, eventually attracted, then they feel desire, like you know, each of these, there is a pattern like that, isn’t it?
But then, even though this all individual, individual objects, individual senses do have its own feeling, attachment, sometimes a big problem, individually is a big problem, but then now if you look at the sexual attachment, it’s very, very powerful, very powerful. Why? Because of it not only just involving one sense, all senses. That’s why the sexual attachment becomes very often. See, because everything is there, not just one particular one.
Very powerful. So you see attachment towards money also, because money is not a form or how do you feel attachment? Money also is the same thing that involves all senses, also money also, seeing, you know, many other senses. So that’s why the attachment to money and wealth is also very, very strong. That’s why the people do many strange violent things in order to get their money and their wealth.
Sometimes, big problem in properties to get the land or the, yeah, from their parents and sometimes they kill their parents because of the, this is strong attachment, very strong attachment, same as like a sexual attachment, very strong. Very bad. Some cases, very sad. These young youngsters are, you know, nowadays, around the world, scientists also involved, they are creating many different pills. I think one is the, I understood, they’re called Viagra or something like that.
Here, we are talking about detachment, in Buddhism saying less attachment, but science was creating more attachment, more lustfulness, you need to take this like an itchy skin, when your skin is itch, when you scratch, feels good, but then now, if you have too much scratching, said, I did because it feels good, isn’t it? Just temporarily feel good. So that’s why we scratch. All this desired attachment, especially the sexual desires are like that, temporarily it feels good. Unbelievable, then people throw so many stretches just for to feel a little good.
It’s very dangerous for our loins and lungs, isn’t it? But it’s good to learn things like that. Sometimes people are saying all these pills also, you know, you could get heart attack also if your heart is not considered. One, there is a one solution solved the problem, that pill, but then now we get another problem, side effect. This is the medicines are like that.
Okay. Know, Buddhists also, you know, they you know, get assistance from the desired attachment in order to benefit many many sentient beings. But still, Buddhist offers that desired attachment is the same desired attachment which is essentially root of the hatred and the anger, but then their desired attachment is due, so that’s why I have this one here, can you read it from here, yes? See, it’s very different, very different because our desired attachment is the only, because of our, this situation from our, the self grasping mind, that’s why we want this temporary reflection, which is very different, so that’s why we are causing, you know, future suffering in the pain. Also, cannot transform our desired attachment into the path.
Then the Buddhist Advice is very different but the brave ones like peacock, don’t find them enjoyable, whether peacock thrive on the nutriment of poisonous plants. Similarly, in the case of brave Bodhisattvas engaging themselves in the jungle of recovering Samsāra. Samsāra is considered as a dense jungle like a, you know, peacock in it. So something like that you understand here is, although glorious gardens of delights and pleasures have been decked out, the brave ones are never attracted, rather the brave hearted thrive in the jungle of Samsāra. Now here, longing desire is like the poisonous plant jungle, red ones like peacock can take it under their control, whereas to the lives of cowards, it would be deadly.
Similar to the case of crows, how could those with selfish desires take this poison under the control? And if they Thus, it’s a case that brave hearted bodhisattvas, like a peacock, transform into nourishment, intoxicating emotions which are like the jungle of poison, and thereby know, Samsāra like a poisonous jungle. They can do that. They are not really enjoying as a peacock, you know, that not enjoying those jungle, however, but they do know how to practice, they do know how to control their mind, they do know that. So that’s why they are called Brave Bodhisattvas.
We are like a crow. We cannot eat poisonous plant, we cannot. If you do, you will die, which is we are dying all the time. We die, we born again, we die, we born same area again, we die, we born same area again, inside this doesn’t matter, wherever you’re born, we are born in the Samsāra, so pain and suffering will be a problem. So we must get out from this poisonous jungle as a Samsāra, we must get out from here.
Desire, which is of course desire, you know, attachment, sometimes they really do, you know, get assistance from the desired attachment in order to benefit many of the sentient beings, which is a very, very different case than we, or desired attachment trying to create, you know, all this eating and taking these pills, having all these lustfulness, sexual activities? No, we are not there yet. We are not there yet. Yes, final destination desired attachment through embracing, desired attachment through touching those Anuttara yogas, Kriyā Tantra, Caryā Tantra, Yoga Tantra, Highest Yoga Tantra, we do teachings of those Yoga Tantras, so again now there are different desires, some just you know, desire to just gazing, you don’t need to touch or be in place, if you satisfy that. Some desire to just seeing when energies do not touch each other, some desire through the just touching, shaking hand, then there is some desire embrace, we need to embrace, which is the Highest Yoga Tantra.
So those are, we are not there yet, we need to get there one day, absolutely, but first of all, these kind of things sort of we need to take care of, isn’t it? Before you are listening this kind of a teachings, you’re practicing this kind of a teaching, you cannot just jump here and do those kind of things, no, then you will be fall down. Okay? Just stopping somebody’s harm also. Also good to be like purification.
Of course, you can do separate purification. Like if I put this purification in practice, you can do that. So you can also do the Sukhāvati Amitābha Mantra, also you can do that. Also, are also the four forces or four different powerful purification, you can do that. Also, you can do the general confession, only just one page.
If you have not that much time, you can do that one page, you can memorize it, you can do it every morning before you go to work, you know, and every evening or bedtime before you go to bed, you do this morning with a vacation, maybe the, you know, since the last night to until morning, in your dream, maybe you may accumulate some negative karma, so that, you know, you can be able to do this purification in the morning, that means you’re going to the ability to control our emotions, so that’s why the lost his temper and he was getting angry to person A, and now he is already cumulative negative, karma, so that’s cycles again. Negative, angry, karma. It’s huge. So then now this will be going to cycle again in next lifetime or within this lifetime. So that way, why not stop it now?
If you stop it, you don’t need to do self purification for that particular negative karma because you did not respond, See, because when you stop it, that is called real practice. Practice, practice, practice means when you can or be able to stop it, this other people’s harm or whatever is it, your emotion, if you stop it, then you are really practicing. All these teachings, you can do, of course, because if you can’t stop a month, that’s my point. You stop today, something. You stop tomorrow, whatever tomorrow, if you do this, continue with this practice, you got it then, I mean, you know, I will definitely assure you, your next life going to be much, much, much better.
I think there are a few things you are asking me. One thing you are asking me is the difficult to understand the law of cause and effect. And what is the selflessness? Well, can I give an example? Uh-huh.
Yeah. Sure. That’s much easier for me. So in a degenerate age, you still have very high level bodhisattvas. Mhmm.
That seems like a contradiction because that they’re experiencing a degenerate age because you would assume they have purified much of their negative karma you can only understand it when you have a different view of the eye so What is this eye, what is that? The eye that okay. Me. Okay. Selflessness does not mean that the self does not exist.
Yes, selflessness means self is lessness, self does not exist inherently or truly independently, that is the meaning of the selflessness. But Buddhism does not say self does not exist inherently, truly, independently, self is not truly existent, self is not independent because self is dependent arising. There’s no contradictory for that. Okay, but self does exist because look at here, we are going to self or something self self does not exist inherently, that’s why self is selflessness. All this pain and suffering, we are the one who causes also goodness, happiness.
That’s a huge positive result. It’s not just a small positive result, this is the huge that you’re born as a human being, that comes from the old past positive karma. Of course, then now, within this human life, sometimes we really feel a pain, sometimes really we feel, you know, great pain, moderate pain, sometimes we feel also happy, peaceful, all this we were the cause in the past. So that’s why now it’s coming back to us, which is I put down the few verses from the Wheel of Sharp Weapons reference here, that’s exactly it. So, once you understand this relationship cause and effect, then now we must be more, you know, the vigilant when we are talking something must be controlled or allowed.
What you are going to say, what you are supposed to be not going to say, what when you are seeing also care for when you are hearing, when you are thinking or bodily, whatever actions you are taking, so that’s why body especially in mind comes in there. Also, these are the only we have, because of music. And so is all other senses. So, it’s taught all our sense perception because of all these sense perceptions that we couldn’t control it, we couldn’t control them, that’s why all these attachment arises. Because of the attachment, then the, you know, the anger and the hatred arises.
Because of the attachment is the root essentially, you know, the hatred and anger. Yes? Sorry. So how do you suggest that we stop or prevent ourselves from attaching because if we are not able to even recognize that we are attaching ourselves to Detachment. That’s called detachment.
It depends on what attachment. So, need to do this meditation, it’s called ugliness. Meditation of ugliness is what we need to do. I just wrote down the definition of attachment. All attachment is the, we attach that the object, it is not pure or contaminated, but because of the ignorance, we attach this object as a worthwhile or desirable and attractive.
So these are Object is impure and contaminated. Much as you attach or feel desire on that object, we will continually feel pain and suffering because of it, it is impure and contaminated. Contaminated meaning of the contamination is the, doesn’t matter what objects are out there, all these objects, after all, you know, Even though this glass is not a big deal, if I attach too much this glass, this glass will give me certain degree of pain and suffering. If somebody break this glass, I may say, sometimes maybe I will go to to here, now we have this Still young, but, you know, but there is some changing there, there is some change in reaction, you can see. But of course, for me, I don’t care.
I loved it. As much as I get older, for me, good. I get something right, living in a long life, which is good. Greys are my beauty. Wrinkles are my natural beauty.
Thus, I can. Plus of surgery, then you do again, you do again, then another side effect, so much pain in the suffering, isn’t it? After all, everything just rested, so that’s why the beginning, beginning, if you try to control it, you no need to do all those things. But unfortunately, some of the people, dedication. Tomorrow, the Friday, eleven AM to twelve