So good morning, everyone. Nice lovely day. So, again, as usual, I would like to start with a short mindfulness meditation and followed by then able that. We’ll to that. Teaching press.
K. Make yourself comfortable. Let go of all the thoughts feeling for a moment while you breathe in and out normally. Simply just be aware of the the movement or the sensation of the movement on the nostril. Simply just being aware, watching as you’re breathing out normal.
And try to feel how fortunate and lucky that I am. Regardless of what is a small problem in our life, Unfortunately, lucky even more so to be still alive today. Because within this year, this month, this week, this twenty four hour, within this hour itself, hundreds and thousands of human beings and other living beings have died or died. Many of them, they went to bed yesterday. They never woke up today.
Many of them left to their work to complete their project in the work, but they stopped breathing, unable to complete the project and the the job of the wall. Many of them went to travel and have enjoyed money, and would wish to come back and meet the rest of family, but not being able to die. Before that, the dead came, and there are no more in the world. Of them much healthier than us. Many of them are much wealthier, much powerful than us.
But when the death comes, nothing could stop. Therefore, the dead could come any moment, anywhere. In any form, without anyone. Therefore, we are incredibly fortunate, lucky to live still alive now. Giving us one more new life, new day, new opportunity, chance to purify all our negative karma and to accumulate enough nerve to transform our cell, to improve our cell, Therefore, I must not waste this incredible golden opportunity in fully utilizing it.
Thereby making my life more meaningful with a greater purpose. And there is nothing more meaningful or greater purpose than to be able to contribute, help, and benefit in reducing the suffering and cause of suffering of all sensing being asthma. And to be able to contribute health benefits in improving the level of happiness of each and every sentient being. And to be able to do in most effective way, in most skillful way, without any limitations, according to the best needs of individuals. I must actualize my highest potential to fully enlightened state as we have followed.
In order to achieve that fully enlightened state, I must cultivate and fully develop true love, compassion, altruistic intention of the bodhicitta, and engage in the practice of such perfections and all other both sort of us practices. In order to do that, I must be reminded of those practices For that reason, that’s why I’m here. To listen and engage in teachings. To remind you of those practice, those things of those values, as well as to understand those practice better by reading, listening to the teachings, engaging in discussion, reflection, contemplation, and so forth so that I can improve my practice improve myself so that I can inspire and help and benefit others more. Of the phenomena for profound perception.
Also at that time, the bodhisattva, mahasattva, ayahualuki shodh, looked upon the very practice of the profound perception of wisdom and behave those five aggregates also as empty of Indian memory. Then through the power of Buddha, the Venerable Śāriputra said this to the Bodhisattva MaLhasadhava Avalokiteśvara: So so far, we have discuss about actualizing our highest potentials of achieving or attaining fully fully enlightened state for the accomplishing one owns on others all sentient beings, temporary and ultimate happiness. For accomplishing our own and all other sentient beings purposes, short term, long term, and ultimate purposes. And in order to actualize that fully enlighten us, the important and necessary of cultivating and fully developing good heart of true love, true compassion, the altruistic intention, the altruistic attitude of bodhicitta. We also discussed the importance of cultivating good heart, warm heart of such as true love, compassion, and bodhicitta in order to have in order to have a healthy life.
Emotionally, mentally, physically, to have healthy life, the importance of cultivating those inner qualities, such inner qualities. The importance of cultivating such a such a attitude to have more peaceful, more calming, more peaceful life, more calm life, more joy and happy life. So, also, we discussed once we have cultivated that kind of incredible attitude of altruistic intention of bodhicitta, the needs to engage into the world, the needs to bring that such a attitude into the actions through the practice of cyst perfection and so forth. We also discussed in order to achieve our highest goal or our highest potential, the need important of need to engage into a perfect the practice of self perfection after having cultivated the attitude of the bodhicitta through love, compassion. And yesterday, we discussed about the practice of the false perfection, the practice of generosity.
So yesterday, we discussed generosity, being a strong state, very strong mind without any attachment, being able to cultivate to a highest form where you are able to share or able to offer or able to give without any sense of hesitation, without any sense of holding, without any sense of clinging to the object that you are trying that you are sharing, giving, offering. We we will also discuss such a practice and cultivation of such a practice of generosity is it acts as antidotes towards our greediness, miserliness, attachment, and it help us to enhance it it help us to enhance the good heart of true love, compassion, bodhicitta. It help us to maintain and progress of those attitude from being declining. And generosity is expressions of natural natural expression of your true love, compassion, When you have such a true love, compassion, bodhicitta, the practice generously just naturally comes. It’s a natural expression of that state of mind.
We also discuss for our practice of generosity to be as pure as possible. The intention and motivations play a huge role. So if our motivation and intention purely to help others without any self interest, such practice of generosity become pure, unpolluted, uncontaminated. And to be able to to be able to not only that motivation while we are trying to practice the generosity of giving through through the understanding or realizations of the action of giving itself, the person, yourself who is giving, and the person who is receiving the gift of whatever to see and realize they are empty of true healing truly, inheretenly existence. By seeing and realizing they are empty of inheretenly the existence with that understanding of wisdom, then to be able to give without any sense of clinging, without any sense of grasping, without any sense of clinging grasping to the self, without any sense of clinging grasping to the object itself, without any sense of clinging grasping to the person who is receiving, without any sense of clinging grasping to the result, and thereby also dedicating whatever merit, virtues that were created from that actions dedicating for sentient beings.
That sent sentient beings, all sentient beings. And thereby making our practice of generosity pure and strong. So to be able to practice the practice with generosity of giving with such a pure motivation, intention is more important the size of the the actual gift itself. As it is said in the Guru Puja, we seek your blessing to complete the perfection with generosity through the guideline guideline teaching for enhancing the mind that gives without attachment, namely transforming our bodies, wealth, and collection of virtues over the three times into the objects desired by each and every sentient beings. So to be able to practice in such way, to be able to give training ourselves to be able to give all our wealth, possessions, enjoyment, as well as all our virtues that we have created in three times, as well as to be able to give our own most cherished body itself.
That is the practice of Bodhisattvas, practice of generosity. At the moment when our At the moment when our level of realization is quite limited, so is is encouraged not to actually give the body itself. Do you get it? But when you reach certain level of high realizations, then you are encouraged to not only give the positions, the materials, and the dedicate the virtues to other, but even to give and sacrifice your own body for others. When you reach certain high level realization.
First bhūmi up to ten bhūmis. Yes. But when you have reached that level of realizations, you have control over your birth or your necks. So it is like not like us. One, due to your in incredible compassion, love of bodhis bodhisattva as well as your understanding of emptiness directly when you reach the first bhūmi level.
So because of this incredible understanding, strong understanding of emptiness, the wisdom, and compassion, it is said that even when you give your body, let’s say, organs, sometimes you don’t even feel the pain, like not like us or at the moment due to the power of that inner strength. And when I saw that statement at the very beginning, I thought, how can that be possible when someone cuts you and not feel the pain? But, of course, in the scripture, they explain. And then as I try to contemplate more, then I begin to think, is it possible? If we just try to see, like, when we are under the strong emotion of so much anger and hatred.
Even when some of your your hand have been cut, you will not notice. Do you get it? In many cases, you will not notice. You will not feel the pain at that moment because our emotions of anger or hatred or whatever that is overwhelming. So it totally sort of overwhelm the physical pain and unable to notice it.
If that is case with us, when you have this incredible level of compassion and when you have understanding that emptiness of the pain itself, the emptiness of person who is trying to harm you, the emptiness of yourself and directly in that strong, it’s absolutely possible not to feel the pain. So when you reach that kind of level, then it is advised and encouraged to even give your body. Okay? But at the very beginning level is not encouraged. But as said, but we have to train ourselves mentally to give the body at the moment.
Do you get even though we might not be even though we might not give actually, but we have to train in our mind training our mind to give mentally even the body. So by training it, when you come to that level, then it become very easy to give. When we are not trained mentally, then it might be more difficult to give even when you reach that stage, for example. Okay? So, therefore, mentally training ourselves to give everything as much as we can.
Mentally visualizing, imagining every form of offerings, material that you can imagine, and then offering to the the offering to the Three Jewels, Buddha, Dharma, Sangha, making charity, giving to the all those in need in whatever needs they need, visualizing that your body, your possessions, your virtues in the form of wish fulfilling jewel and fulfilling everyone’s needs. Visualizing it as a risk granting tree and granting everyone’s needs, everyone their needs. So through that kind of visualization, we try to practice and give and train ourselves. So said this is a extreme it is a very powerful way of accumulating merit with a less hardship As well as it is mentioned, it is the practice of the the wise bodhisattvas to be able to do that, like the the the practice of offering of samadhavadhara, unconceivable. So through that kind of practice, we’ll try to improve our practice of general stent giving.
I might just just do. Yeah. In the thirty five thirty seven practice of Bodhisattva practice, in the verse number twenty five, it says, if those who want to be awake or those who want to achieve fully enlightened state, the highest goal, to give even their bodies gradually as you reach that level, what need is there to talk about things that you simply own, such as possessions, your virtues? Be generous, not looking for any return or resolve. This is the practice of Bodhisattvas.
So, again, by the great Bodhisattvas, Geshe Thome mentioned that same thing. Mhmm. As as as well as it is said in Sanidipa Bodhisattva while life. All your all your body as well as all your enjoyment wealth as well as all the virtues of three times. Give without any sense of loss, without any sense of loss or without any sense of regret or without any sense of attachment in order to fulfill the wishes of all sentient beings, in order to accomplish the wishes of all sentient beings, in order to accomplish the purpose of all sentient beings.
Again, a prayer by Je Tsongkhapa Kaaba, the prayer for beginning, middle, and end of the practice. Unattached to my possessions, I pray that I destroy testimony, gathering disciple around me by giving first of material wealth to satisfy them with Dharma. In another practice, the daily prayer to the material bodhisattvas taught by Buddha Śākyamūni. Since ego’s grasping of all phenomena is nonexistent, meaning inhaling existence, I wish to develop a carried out limit, limitless in order to benefit all sentient beings. Phenomena do not exist inherently.
May the lack of material not hinder me. All things are impermanent. Therefore, I wish to accomplish the perfect harm, charity, or generosity. So, again, as as is made in the prayers, through the understanding that all phenomena are empty of truly existing, inhaling existing, with that understanding, we try to practice janujita without any sense of clinging, clinging, without any sense of grasping, and also making sure that our practice of generosity is not hindered by lack of material resources. Do you get it?
As as we have mentioned yesterday, the practice of generosity does not depend on material resources. That if you don’t have material resource, that you cannot practice generously. It’s not like that. So, therefore, not having enough resources, material resources, lacking the material resources shouldn’t stop us from engaging into practice of generosity, shouldn’t hinder our practice and practice of generosity. So always reminding ourself of that as well.
So I’m bringing all the prayers here and there. And then by Je Tsongkhapakavas, the line of experience, the most shortest lumbrim. Je Tsongkhapakavas compose the grand lang langlum rim, great langlum rim, middle langlum rim, and the shortest langlum rim. So this one is short one. In the verse number fifteen, it says, generosity is wish fulfilling gem by which you can fulfill hopes of all sentient beings.
So in the past and present and the future, all sentient beings has been our wish fulfilling gem for us, fulfilling our hopes, fulfilling our happiness. Now through our practice of generosity, we try to repair them kindness. Through practice of generosity trying to fulfill their hopes or their wishes. It is the best weapon for cutting the selfish north of miserliness. It is the basis of enlightened contact of the bodhisattvas.
In that, it developed the selflessness and undoubted courage to help all sentient beings towards enlightenment. It is the reason for your good reputation to be spread in the ten directions. Of course, that isn’t your motivations, but it just comes. Knowing this, the wise master have taught the path of giving away to others your body, your wealth, the merit from your virtuous actions. I, which means, actually have trouble a true path that leads to enlightenment, have the experience of doing just that.
If if you would also seek liberation or enlightenment, please cultivate yourself in the same way. So with that, more or less, complete the discussion on the the practice with generosity. The next level of practice of self perfection, the practice of moral discipline, ethical discipline. The practice of moral discipline or ethical discipline is the foundation of all the virtues. It’s the foundation of all the good qualities.
It’s the foundations of all the realizations. Just as the earth is the foundations which hold all the water, all the rivers, all the oceans, mountains, all the plants, all the sentient beings. In same way, the moral discipline is the foundations, as the backbone or the foundations on which all other realizations, virtues, good qualities expand, grow, expand. As Nāgārjuna said, I think it must be the precious garland. The moral discipline is the foundations of cause condition for all living beings and nonliving beings just like the earth.
So it means the moral more just as the earth is the ground which holds and allow the sentient beings, as well as non-sentient beings, to grow and fully develop. In same way, the morality is the ground or foundation on the basis of which on the basis of that foundation and that ground, all the other’s good qualities, virtues, realization can grow, can develop, can progress. So again, just like yesterday, the practice of is a state of mind which refrain or which restrain from engaging into any how, any actions which brings harm and more pain and suffering to oneself and to others. So it is a state of mind which harm any actions, whether it’s physical actions, whether it’s verbal actions, whether it’s mental actions, even just the thought to harm others, reframing, restraining, avoiding from any of those actions, which as a consequence of such action, which will bring more harm, more pain, more suffering to others as well as oneself. So such is the practice of morality.
So Buddha taught the practice of morality, moral discipline, ethical discipline. And he always when he showed the path, teachings, instructions on those, he never said, you have to follow it because I said it. He always encouraged for us to investigate, analyze, and see whether there is a valid reason for what he have said. If there is valid reason, try to follow it. Try to engage into that.
Try to practice it. If there is no valid reasons, if it is against reason logic, it’s against your experiences, then there’s no need to engage in practice. So that is one of the beauty of the Buddha’s teachings. And so all this practice of moral is basically, Buddha said if we engage into one of those ten non virtuous actions, others unwholesome actions, unskillful actions, it will bring you more harm, more pain to either yourself or others. And we don’t want that.
And if you don’t want more harm, more painful experience of oneself than others, we try to refrain, restrain, avoid from the cause and condition which lead to that result. That means engaging the practice of morality. And, also, morality, as I said yesterday, all the Buddha’s teaching are way directly, indirectly to reduce and to to reduce one of those afflictive emotions, afflictive emotions, delusions. They are a way to overcome those delusions. And the morality, the practice of morality is to overcome all the delusions, particularly the particularly the delusions of attachment, anger, and so forth.
And it is a way of dealing with the delusion on on very basic and at a very beginning level. When we try when we try to deal with the delusions in overcoming them, in reducing them, there are three different level of dealing with it. On one very basic level and then one one more advanced level and one with the very most advanced level. On the most advanced level, through the special insight or wisdom, understanding, emptiness, we try to deal with the delusions from the very root of the all the delusions, trying to cut very root of all delusions. That’s on highest level.
Then on more middle level, we try to deal with delusions through the practice of concentration, calm abiding, śamatha, or mindfulness, not allowing the delusion to manifest. When we when we come in contact with the object of the delusions, the object which are which are which encourage our delusions with that practice, We don’t allow that delusion to arises. It does not allow the delusion to manifest. On very basic level, especially for us at the basic beginner level, trying to deal with delusions, trying to decrease the delusions and trying to stop the dilution from arising by disconnecting from the the object of the dilution itself. Do you get it what I mean?
For example, if this green tea is object of my attachment, it which it might be. And if I cannot stop my attachment whenever I come in contact with this tree, one simple best way is take away the green tree, which is not around you. When it’s not around you, the attachment is not there. Do you get it? When it is around there, there is strong attachment, temptation, the lust, wanting to have it.
So that is very simple way is trying to distant yourself from the objects which fuels your delusions, which allow your delusion arises. So trying to so that is at the very beginning level. If you if we can stop, for example, when there is alcohol, if someone cannot stop, even he want from you, but somehow physically or emotionally want, he or she cannot stop. For for example, those who are alcoholic or who use drugs and so. So the best way, one best way is take away those object from them to begin with, to starting point.
So that is exactly similar method the Buddha taught with the practice of morality. All the all the precepts, all the vows are as a way to help that. Do you get it? It is not to take away your freedom, but it is to help us to it is because for us at the very beginning, the moment we are get contact with that object, the dilution just automatically arises. We cannot stop the delusions.
So it’s much easier to be separated, to be distant from the objects. And for that very reason, the Buddha came with all rules, regulations for the monks, nuns, labors, and all these things. It’s a very skillful way of leading us. And, basically, the reason is not because if you don’t follow that he’s going to be upset and that he’s going to punish you. Very recently, if you when you are not trained yourself and if you can if you come if you come contact with the object, the delusion arises, and that will make your life more miserable.
It will bring more pain, more suffering to yourself. And, also, you will engage in action which will bring more suffering and pain to others as well. So, basically, if you don’t want that, it’s better to follow the moral discipline. So that is as simple as that. I might mhmm.
Yeah. In one of the text, continuum of the perfection, it says, if one’s morality or discipline decline, then one will not be able to accomplish one’s own wishes. So there is absolutely no way we can accomplish other’s wishes. We will not be able to accomplish one’s own purpose, And there’s absolutely no way we can accomplish and fulfill others purpose if we if we are unable to keep the moral, the discipline. Is is without the practice of morality, absolutely, there is no way that we can achieve liberations.
Without the practice of morally, there’s no way we can achieve the concentration and the wisdom space inside the two higher other trainings. Without that, there’s no way we can achieve fully enlightened state. Without that, there’s no way we can lead all sentient beings to fully enlightened state. Also, if I cannot if I cannot control myself from the drugs, from the alcohol, how can I I help and encourage or inspire someone to stop from the drugs and alcohol? Do you get it?
It’s I might try, but it is almost impossible, very difficult for to inspire someone to do that when yourself is unable to follow that. Do you get it? So therefore, that is what it means. You cannot fulfill your own purpose. How can you fulfill others purpose?
Therefore, those who wish to accomplish, fulfill the purpose, the wishes, the happiness of oneself and others, one must put effort in engaging in the practice of modality without being without allowing your practice to be low loose, means with a lot of alertness, with a lot of energy. So that is one word you should It also says through the practice of moral discipline, one will be able to actualize all other realizations gradually, all other virtues, all others positive qualities. Qualities. Through this practice, we’ll be able to actualize compassion and to be able to follow the practice same as the bodhisattvas practice. It says the ornament of moral discipline is the supreme ornament.
The other ornament, our normal material ornament might shoot someone, might not shoot someone else. Do you get it? But this ornament, the normal ornament, the material ornament might shoot to someone, but that same ornament might not suit to someone. This ornament might look attractive to someone, but that may not look attractive to someone. Whereas the ornament of the moral discipline suits everyone, all sentient beings.
Therefore, it is supreme. It says the perfume that we get from natural plants or flower, whatever, is like partial in a way where the wind blow, there is that perfume of that, what you call, scent, frank fragrance, smell. But wherever the wind blow, that smell go that way, not the other way around. Whereas the smell, the frequent, the scent of the the morality blows everywhere unpartially without depending on the wind. So, therefore, it is more supreme.
The the sand we use for our body, such as the sand made out of sand sandalwood or whatever others suits okay for the layperson, but it doesn’t suit. It’s not okay for the monks and nuns who have the vows. But the ornament, the the saint of the discipline suits everyone, whoever, whatever monks or non monks. So, therefore, such the saint of moral discipline is the supreme. Externally, even though we might look same, someone who has breaking the moral and someone who has not breaking moral moral discipline.
Externally, it seems same. Wearing same robe, same things. But the one who have been able to keep the moral discipline purely, he or she will be supreme and highly praised by others, highly inspired to others, and to be able to actualize all the other qualities as well. Okay. So okay.
Mhmm. I think maybe we’ll have a break. For fifteen minutes. Thank you. So the discipline or moral discipline moral or discipline or ethical discipline whatever you call it.
Has three three type of moral discipline. Just like in yesterday, we discussed about four type of different practice of generosity. Also, there is a three different type of practice of morality. Yeah. So the practice of morality of avoiding or reframing or restraining from engaging into unwholesome actions.
Okay? Non virtuous actions, which which brings harm and yeah. To one side from others. The moral discipline of engaging the virtues, the moral discipline of engage into actions or practice to bring a benefit to other beings. So, again, just to sort of reach from the, again, Guru Puja.
It says, we seek your blessing to complete the perfection of moral discipline of working for the sake of all sentient beings. So that is one type of one moral discipline. Inacting virtuous deeds, another moral discipline. And not transgressing the bonds of the praty moksha, both sita and tantric vows, which is the the the first moral discipline even at the course of our lives. So the The first the first type of the moral discipline, which is reframing or restraining from engaging into dominator, restraining from any actions, whether it’s physical, verbal, or mental, which brings more harm, which brings more pain, suffering to either to others or either to one.
So that is the first type of the the moral discipline. And among that, within that, there are the practice of moral discipline of perkimosha vows according to the Hīnayāna vehicles. The Bodhisattva’s prise and the vows, which according to the Mahāyāna’s vehicles, and tantric Samaya vows according to the vajrayana. So vajrayana vehicles. So within that, there are and within the protein washer vows or the precept or the disciplines, there are vows precept discipline to lay lay persons as for the lay practitioner, for ordained monk and nuns, fully ordained monk, nuns.
So, yeah, the eight pratimosa vows. On the basis of that pratimosa vows or the moral discipline, then with the motivations so yeah. Okay. So such moral discipline or vows are taken with the motivation to free oneself and all others or at least from at least for oneself to free oneself from the saṃsāra, all all the suffering and cause of suffering, and in order to achieve true liberation, true nirvana, so such is the motivations. Motive such should be the motivations, intention to engage in such a moral discipline, such a vows for taking the vows.
So when we take a refuge vows and the vows, that is the beginning starting point of taking the pratamosa vows and the these vows. On the basis of that, then by cultivating a bodhicitta attitude, a strong wish to not only free oneself, but a strong wish to free each and every sentient beings from the suffering and cause of suffering from the wholesome sada and to lead them fully enlightened state. With that kind of motivation, intention, then we check we take the mayana, both sort of the precept and the vows on the basis of the previous moral discipline and cultivating a strong wish to see how wonderful and great it will be if all sentient beings were to able to practice and keep all the moral discipline and through that to achieve fully enlightened state. So, therefore, with this mayana precept, it only enhance the previous precept, moral discipline. Do you get it?
So there is no contradictory or no disharmony. In in harmony, you try to practice all different level of the the vows or precepts. Each one enhancing each one. And then on the basis of the parotid motion precept and Bodhisattva precept, On the basis of do these two, then you take the the tandelic precepts, the samaya, and the vows. The yeah.
So, again, each of them enhancing enhancing each of them to practice the practice of more moral discipline of all three vehicles, Hīnayāna vehicles or Theravana vehicles, Mahāyāna vehicles, and vajrayana in harmony, not as a contradictions to each others. Not trying to discard the preceding discipline as you take the higher precepts. Do you get it? So on the basis of preface as the foundation of preface, you try to take this precept. On the foundation to this precept, then you take another the Vajana precept.
So all them, each of them acting as a foundation, not as something to disregard once you have achieved that. Each of them, complementing each of them. Each of them enhancing each of them. With the Bodhisattva precept, it enhance your protoemotional vows. With the protoemotional vows, it enhancing and complement the Mahāyāna precept, the Bodhisattva precept.
With the practice of Bodhisattva precept and the Buddha Mohsala precepts, they enhance and complementing the tantric precepts or vajrayana precepts. And with the practice of vajrayana prac help or enhance or complement the others too. So that is how we should practice. Thinking that if you disregard the the pratamosha vows because you think you have cultivated bodhicitta and because you have reached certain level of tantra practice means you are totally going wrong directions. That practice will not be stable when there is no good foundation.
After that, your foundation has been destroyed. Once your practice, the foundation of that pretty much of vows or precept has been destroyed, the house of tantric precept on which you are trying to live will collapse. It’s not going to be stable because we have destroyed the foundations. The foundation has been unstable. So, therefore, that will that better practice will be very unstable.
So the platymotional vows or the precept are more more to refrain, restrain, avoid from physical and verbal actions, mainly from that actions. Reframing from mainly from unwholesome, unskillful physical actions, and unwholesome, unskillful verbal actions, or non virtuous speech and non virtuous actions mainly. Of course, also mental as well, but more emphasize on that because that that is more easier to begin with, to refrain from physical actions and speech than actually refrain from mind itself. Do you get it? It’s much more harder.
So once you have trained yourself to through your introspections, vigilance, mindfulness, once we have trained ourselves how to control our speech and mind and control our speech and actions from engaging unwholesome actions. Once we have trained it, then, of course, we’ll try to train to control our mind from engaging unwholesome unwholesome thoughts or feeling as well as process. So once you have that foundation, then when you take the bodhisattva’s precept, the bodhisattva’s precept, the vows are mainly to refrain from mental. Reframing from mainly from being under the influence of self-cherishing thought, self thought, the vows or the precept of the bodhisattvas is to help us to refrain and restrain or avoid from being influenced by self-cherishing thoughts, self grasping thoughts. I mean, self-cherishing and selfish thoughts, mainly in term of that on the mental level.
Do you get it? Then when we take those tantric samaya tantric samaya or tantric vows, then again also is on more mental level and a way to help us to refrain and restrain from the self grasping ignorance and to refrain or restrain from seeing things as impure. The people, the environment, everything is to so so you see how each of those practice build as foundation to next starting with more easy one, reframing from more physical level, verbal and speech speech and actions, and then going to the more more deeper, higher level, reframing from not only on the mental level, but being under the influence of control of self-cherishing thought, and then being under the control influence of self grasping ignorance and impure appearances. So that is the first practice of the the first one. And as we see, the better reason to have all these the better reason to take those is to help ourselves.
If we can refrain, restrain, avoid from being engaged in those actions, whether it’s physical, verbal, or mental actions, which we discussed, then it will give us much more peace. It will bring us much more peace, much more joy, much more happiness, as well as we create the environment to have much more peaceful environment for others as well. And even if we have not taken so so there are so many so many practice of moral discipline. But if we contents them roughly, they are contents into restraining, reframe on ten non virtuous actions, engage in ten virtuous actions. That is the basic when we actually roughly sort of contains all this practice.
Roughly when it contains all this practice, summarize it in this particular practice. It is the practice of reframing from ten nonvirtuous action, engage in ten virtuous actions. So that is it. And that is sometimes many many scriptures and many of the practitioner, they describe this as the the it can be under it. The perfect the pure part of mundane or something like that or The pure view of mundane.
Something like that. So regardless whether we take the all the vows, all the precept or not. But, basically, living our life on the basis of this ten virtuous action, reframe ten non virtuous action will be the the main principle, the foundation to live our way of life according to the practice of moral discipline. Why we should live this such a way of life? Why?
It’s simple. Because we want to be happy, and we don’t want to suffer. And if we don’t if we live in such a way of life, our life will bring much more much more happy. If we engage in ten non virtuous action, it will bring more pain, more suffering, and we don’t want that. As simple as that.
If you want to go beyond that or more deeper level, not only that. When we engage in ten virtuous action, not only it brings harm, pain to oneself, it also brings harm and pain to others as others as well around us. And nobody wants such a harm just as we don’t want to be harmed by others. In same way, all the sentient beings, nobody wants to be harmed by others. Therefore, by reframing, restraining from engaging, don’t bring harm to others.
We stop bringing harm to others as well as stop bringing harm as more suffering to oneself in short term and long term. And to be able to so, of course, the ten non boucher’s action, I’m sure all of you know. So it is not killing, not stealing, not sexual miscontact, not lying, not divisive speech, harsh speech, meaningless idle gossips, and then so theory by physical actions, four by speech, verbal actions, and theory by mental actions, covetousness covetousness or covetousness. Covetousness. Covetousness, ill will, feelings, and the wrong view or mistaken view.
So these are the ten non virtuous actions, and the oversight of that are ten virtuous actions. So there is ten virtuous action, ten non virtuous. In order the action to complete, complete, there are four condition elements, the motivations, the actions, the completions, and the basics. So the basics, the intentions, the actions, and the completions. Okay?
So when all these elements are completed, the action is totally completed. When one of them is missing, the action is not complete. So, therefore, the action become not as strong. When true missing, it’ll become even less strong. When three missing, three elements means just if if there’s just one element of that, then it’ll become even more less strong and weak.
So it’s same. So when we engage in the virtuous action, we try to bring we make effort to bring all these element to complete the virtuous actions. At the moment, many of our virtues are mixing one of those elements. Sometime we have the motivation, but not the right completions or not the right actions. Sometime we have the right actions, the motivation is slightly polluted.
Sometimes the motivation is right. The action is right. The completion is not there in terms of virtues. Whereas in non virtues, all the elements are there. Therefore, the nonvirtuous action become much more stronger.
The virtuous even we try to engage in virtuous, it become much more less strong and much weak. So with this understanding, we’ll try to try our best, put effort to whenever we engage in any virtuous action, try to bring all the elements together. Whenever we see we are engaging one or non virtuous, we try to we try to if we can stop everything, that will be best. If not, at least try to make it more weaker by without allowing all the elements to be completed. Do you get it?
Even though we are in the process of middle of it, motivation has already been having actions there. At least we can stop the completions. Do you get it? Because at this moment, you through your mindfulness and vigilance, you you recognize you are in the middle of that. So before it’s totally completed by gathering all the four elements, so you can make that one of the element or two of the element doesn’t gather at that stage.
And, of course, there are purification practices whenever we notice that. Before that, there is one in the Buddha’s Vinaya, in the discipline, the sūtra on the discipline or Vinaya. It says, for discipline, if you can keep it if you can keep it purely, it is source of bliss or happiness and joy. If you transgress it, it become a source of suffering. So if we can keep it, we can live by it, it becomes source for our happiness, blissfulness.
If we transgress it, we break it, it becomes source for sufferings in short term and long term. Then, again, another Buddha has said, this decadent or degeneration age, to maintain even one monastic vow or even lay vow for a day brings greater merit than to offer a million Buddha quantity of food, drink, canopies, lambs, and as vast as number of grain of sand in the Ganges. So that is the the benefit of to be able to keep our vows, our precept purely. Purely. During the, what do you call, fortunate age, to practice Dharma is much easier.
Do you get it? To practice the Dharma is much easier. To keep the discipline is much easier. But it’s much more difficult at the degenerating time to practice Dharma, to keep the prank the practice of discipline. So, therefore, when you compare, when you are able to keep purely even just one precept, at that time, it’s much more powerful, beneficial than to be able to keep all the preset purely at easy time.
Do you get it? So that is what it means in a way. You create so much merit at degenerative time because it’s much more challenging. It’s more more difficult. It’s more challenging, more difficult, but if you are able to keep it, you create more merit.
You make more profit, basically. K. So that is the so yeah. So if if we do transgrade and break one of the precepts, then, of course, we’ll try to by understanding, recognizing, we’ll try to do the purification as quick as possible. And there are so many different purifications through the thirty five Buddha practice, through Vajasarabha practice, more common.
And then there there are other many practice, recitation of Vajrasattva, other sutras, meditating on emptiness and others, making holy objects such as sattas, stupa, statues, so forth, and engaging into the practice of charity and so forth as a way of purifications. But whatever means you choose to do the purification, the importance is to have the four opening power, The power of reliance or the power of objects, the power of opponent power of remorse regret, the power of or resolutions or promise, and the power of remedy or. So, basically, the power of reliance or objects is taking refuge and cultivating a bodhicitta to all sentient beings as it is said as is mentioned. Just as from very floor, which you fall down from that very floor, you have to wait you have to get up by relying on same. Do you get it?
I sleep on this floor, and I have to when I get up, I have to get up by relying on same floor to get up. In same way, we create negative karma in either in relation to sentient beings or in relation to holy objects. That is the only two way we create our negative karma, either with the holy objects or sentient beings. So when we purify it because we create that negative karma in relation to these two objects. When we purify, we also try to purify in relation to objects.
So, therefore, in relation with the holy object, we try to take a refuge to the Three Jewels as a way of purification. As in relation of sentient, we try to cultivate the bodhicitta as a way of purification. So that is taking bodhicitta taking a refuge, and taking bodhicitta is the first one. The power of I think different translator translate differently. Sometimes they are translate the power reliance rely on the power of dependent, the power of objects.
So that is the first opening power. The second power is the most important important one of the most important element. Here is the power of regret, remorse, acknowledging our mistake. That is first acknowledge recognizing, acknowledging our mistake that we have made mistake and regretting and remorse for the mistake that we have made. And then third one, the power of promise or determination or resolutions to make a resolution or determination not to engage into same mistake again in the future.
Making a strong determination, strong resolutions, not to engage in same un same negative actions, same unwholesome actions, to fall in the same action, negative actions. Then the opening power of antidote or remedy. So whatever means you use as a way of purification, whether it’s recitation of mantra and visualization of vadas vadasvadasvadava or prostration by using the Theravāda Buddha practice or other practices, and then all other practices that I mentioned as a way of purification. So that for opening power is very necessary to to our to to purify any of the transgressing or or, yeah, being being our preset, being polluted or diluted to purify that. But as it is explained, we we should not think that because there is purification that it’s okay to break the vows or precepts.
As it is explained, it is never same. Even though it is possible that you might you can purify totally if all the four opening power are very strong in there, but it’s different when you have broken your legs and when you had to fix and when before it has never been broken. Do yet it has been fixed and you can walk, but it’s not as same as before when you are fixed. And it always even when you are purified, it it can delay our progression in our realizations. Even the negative karma has been purified, still it takes more time to actualize sterilization to achieve the liberation and fully enlightened state.
Yes. Yes. Mhmm. Or who might be a bit disrespect to the holy objects, who might have a negative thoughts, negative feelings to to the holy objects. So that is it.
For example, yeah, negative thoughts, disrespectful, criticizing, and so forth of holy objects, Buddhadharma Sangha. Holy objects can be physical and nonphysical. Physical in a sense, like statues which represent Buddhas, any image which represent the enlightened beings, such as stupas, for example, which represent the Buddha’s enlightened mind. The scriptures which represent the the Buddha’s speech, the Dharma itself, so that is more on physical level. And on the mental level, the Buddha himself Buddha the enlightened Buddha himself having a disrespect for the Buddha himself or having some negative thoughts about the Buddha himself, having a negative thought about the Dharma itself, the teaching itself, or criticizing itself.
Yes. It’s not accepting. No. No. Not accepting itself is not a negative thought.
But you might without any violated reason and logic, you can actually reject. And, actually, not only you reject. Actually, you might even have a very negative thought about whole thing. I mean, you can see it as something or something because you didn’t understand it. If you have good reason and logic or not accept not accepting, etcetera, not a negative thought.
It’s like we are talking about, but criticizing and totally sort of without any reason and logics good reason and logic, there’s such a things. Okay? Yeah. So, yeah, we are talking about the The floor opening power to purify the translations of our precepts. So that is the dealing with the first level of the the moral discipline.
And second, engaging into subject engaging into virtuous actions. What it means on the basis of practice of moral discipline. On the basis and on the foundations of practice of moral discipline, then you engage into other practice such as it’s perfect, the five other perfections, and all other both set of the practices to improve your mind, to improve your thought, to improve your spiritual path, and to to be able to benefit others. So while living in practice of morality as the basis foundation, then engaging into other perfections and other practices, that is the second level of the the practice of morality. Third the third level of the practice of moral on the basis of living your life on a moral disciplined life as a foundation, as a basis.
On top of that, then engaging into any actions to help benefit others in short term and long term, helping them in this life as much as we can according to our capacity, as much as we can on the basis of our life of our life living on the foundation, the basis of moral discipline, and then trying to help them to bring more happiness, more benefit in the future life as well, directly, indirectly in whatever way we can. As I mentioned yesterday, for example, with the animals, reciting the mantras, prayers, taking them around, being around the holy objects It’s a way of helping them in the future life, benefiting them in the future life. Directly, indirectly, we are trying to engage into any actions to bring benefit in this life or future life and and continually on the basis of discipline and model on the basis of your life on that. So that is the third level of the the the moral discipline that we discussed. And then as I mentioned yesterday, while you are practicing generously, you can practice all other five.
Perfection within that. Same way, while you are practicing the moral discipline, you can practice embrace and practice all other five perfection within that. So, for example, while living your life and keeping the moral discipline will be the practice of discipline, moral discipline. And then encouraging, inspiring, helping others to live in a moral discipline life is the practice of generosity. What live on the basis of moral discipline.
Do you get it? So you help them, you encourage them, you inspire them to live moral in a moral this in a moral way by living a disciplined moral disciplined life. So that is a generosity as we said yesterday. While we live our life in a moral discipline and when we try to encourage, inspire others, and when people respond in a negative way, not being disturbed and upset with that and helping the patience. Having the patience not to react in a negative way and not to respond in a negative way is a practice of patience while you live in a moral discipline.
In order to improve our practices, our moral discipline, not giving up easily when you are faced with challenges, not losing the courageous, and continue to put effort to make more progress in our practice is the the practice of effort or perseverance. And then while you are practicing in the moral discipline, not not allowing yourself to be under the influence of self-cherishing thoughts self-cherishing thought and then with a concentration trying to not to be distracted by self interest, self thought. And then dedicating for the all sentient beings will be the practice of concentration. And then seeing the the action of restraining, reframing, that itself is empty of inherently inherent the existence. The person myself who is trying to refrain from that action, seeing that is empty of inherently existing.
Whatever the object from which you are trying to refrain the actions, that thing is empty of inhaling existence, and therefore, cultivating a wisdom to be able to see everything, the subjects, the object, the action, etcetera, empty of in inherently existing. So thereby, you bring the wisdom within that practice. So in that way, you bring the all six perfection within the practice of morality. So I think yeah. With that, I think we will have a break for the lungs, and then we’ll Mid edge, one twenty.
Thank you very much. Enjoy your lunch. Had a nice lunch. Rest. It has been said in the verse number twenty six from the thirty six practice of Bodhisattva practice.
If you can’t tend to your needs because you have no moral discipline, then intending to take care of the needs of other is simply a job. Observe ethical behavior without concern for conventional existence. This is the practice of So as we have been discussing this morning from another similar statements from one of the other, so the importance of moral discipline not only to to be able to contribute and help and benefit others, but also for to be able to to be able to take care of yourself and look after yourself better, we need a practice of motor discipline. And as, again, it is said in Tsongkhapa, the prayer to beginning, middle, end of practice. With the mind renounced, may I never translate even the smallest precept, though it may cost my life, flying forever, there for the lack of freedom.
So it means that we have to engage in the practice of moral discipline, keeping all the precepts as pure as possible without transgress transgressing or without downfall of that. Because only through the practice of moral discipline that one can achieve through liberation, through freedom. Therefore, to to keep the precepts even at the cost of your life as you trying to keep our precepts, the vows, and moral discipline as much as similar like that we will take care of our how much cautious that will be in order to protect our eyes as it’s a lens. Just as we check every careful measure in order to protect our eyes. Same way, we should take every careful measure in order to keep those precept as purely as possible.
Just as mhmm. K. Yeah. Just as the farmers try to keep their field for the harvest to have a better harvest, trying to try to clean all the obstacles, the weeds, whatever that is that we which is going to take all the energy from the main harvest and trying to gather all the conditions, the fertilizer, the fertilizer, the the heat, the moisture, everything very carefully in order to save and maintain the harvest good. In same way, we have to take similar same care in order to maintain our practice of morality purely, trying to overcome all the obstacles and trying to gather all the conditions for the progress of death.
Said in a line of the experience, the Lamrim. The discipline of moral self control. So here, moral discipline is self control. We decided to practice this practice in order to control our negative thoughts, our negative actions, our negative speeches. So it is not imposed by someone outside.
It was not imposed by Buddha himself. It is our own decision to follow this way of life and this practice as a way of self control to help ourselves. Is the water to wash away the dirt of nonvirtuous actions? So just as the water wash away all the dirt, way the practice of moral discipline will help us to wash away or purify the dirt of nonvirtuous, unaworthem actions, negative actions. Through the practice, we’ll not create new negative actions, new negative nonvoices action.
Through the practice, we’ll be able to purify all the negative karma which we have already created in past. It is the ray of moonlight to cool the heat of defilement. So that is what it mean in Silla, In Sanskrit, the moral discipline, Silla, has the cognition of cooling cooling down. So just as the moon has the effect, the energy to cool down, to bring this energy of coolness in the evenings and the nighttime, in same way, our practice of discipline, the inner moon of the discipline has this energy to pull down the defilement, the delusion, the afflictive emotions. With this type of discipline, you stand above above above the masses of sentient beings, glorious as Mount Meadow.
So that is one of the what stand out you from among all other sentient beings, among all other human beings is your practice of pure morality. That was one of the things which stand out among many prac for example, through his model display. By its power, you are able to be a good influence on others without any attentional effort. As I said before, when we live by our example, when we live our life through example, you will influence and you will inspire, encourage lot of other people to engage into the same way of life, same path. So when we live our life in a moral way, it definitely will inspire a lot of people around us.
It will give a lot of courage, a lot of confidence in a lot of people around us that you can actually live your life in a moral way. So that is how we can influence positively in that way. Mhmm. So without any attention of effort means don’t you don’t have to try to convince them that you have to live moral way of life or through the moral discipline. You don’t have to try to force them to live that way.
But when you live your life in that way, automatically, they get that that kind of inspiration, encouragement, just being around yourself. Knowing this, the wise masters or practitioners have protected as preciously as they would their eyes the vows they have shown to keep pure, the vows or the precept that they have taken or received to keep pure. I who actually have traveled a true path that leads to enlightenment have had the experience of doing just that, if you will also seek liberation, please cultivate yourself in the same way. So that is the incredible advice or instruction gave us in term of engaging the practice of the moral discipline. As it was mentioned by one of the great masters, a perfect discipline is to keep the vows in a pure way with a constant mindfulness, free from conceit and pride.
In essence, discipline is to have a peaceful, self control, and altruistic mind. So that is what it means by practicing the disciplined mind disciplined moral discipline. To gain true self control, to gain true happiness, and altruistic mind. Through the practice of moral discipline, we try to we try to reduce the negative feelings, thought that we might have for others. K?
So when we practice the moral deed, always trying to practice, not as because Buddha said so or because for my temporary happiness my happiness, but with understanding. Just as I don’t like to be killed by others, same way I shouldn’t kill anyone equally. Just as I don’t want people to steal my belongings, I should not steal belonging to others take others. Just as I don’t want people to engage in the sexual misconduct with my partner or whatever, I should not engage in sexual misconduct with someone’s partner or wife. Just as I don’t want to be lying by others, I should not lie to others.
Just as I don’t want to hear and experience divisive speeches, I should not engage in any divisive speech to others. Just as I don’t want to hear any harsh speech which hurts us, Same way, I shouldn’t use any harsh words which hurts others. Just just as I don’t want to see my beloved ones, my children, my parent, my friends wasting their time in a meaningless, idle gossips. I should not do that in the same way. Just I I don’t want people to have covetous thoughts or attachment to my belonging.
I shouldn’t have that thought towards others. Just as I don’t want people to have an ill will feeling towards me, same way, I shouldn’t have ill will feeling towards others. Just as I don’t want to see those whom I love very much to have those wrong ideas, wrong views, I have those wrong idea, wrong views. So trying to refrain, restraint from that perspective, one from that perspective. Just as we don’t want to we don’t want other to take advantage of us, exploit us.
Same way, I shouldn’t do that. So, therefore, that means to engage in practice of moral display of reframe on ten non engage on ten virtuous actions and all others precept that we might have taken. And more than that, with understanding that moral discipline is the foundation for all the other practices, with understanding it is the foundation for all other practice of cis perfection, other five perfection, all other bodhisattvas practice, all others practice of three vehicles, all the foundation, all the good qualities, all the virtues, then then engage in the practice of moral discipline with that understanding and with the motivation to bring the highest level of benefit, ultimate ultimate happiness to each and every sentient beings with a wish, with a motivation to bring that and with seeing this practice of moral discipline, bringing closer to that that goal, then engage in the practice of moral discipline. So that is the the practice of moral discipline of bodhisattvas. The practice driven by altruistic intentions, the attitude of bodhisattva, the altruistic intention of bodhicitta, and then dedicating the merit, whatever we have created from our practice for the all sentient beings, for the happiness of all sentient beings, to achieve fully enlightened step of all sentient beings.
So that way, we make our most beneficial, most effective of our practice of motor discipline. So in order to be able to keep our practice purely the practice of moral discipline is one to reduce our attachment our attachment to worldly Dharma, worldly concern mundane concerns, mundane activities. One of the reason why we are unable to keep our moral discipline, our precept purely is because we are attached to many of worldly dharma, many worldly concern. And in order to gain those worldly concern or worldly things, activities, then we break our precepts, moral disciplines. So, therefore, if we can reduce that much of attachment to that, it will help us to keep our discipline more purely, to have a realization or to have the sense of contentment self contentment, when you have that, again, it have it has to be much easier to keep our the moral discipline and preset purely.
Also, contemplating or reflecting on the the nature of law of cause and effect, karma, how karma works, how one of those each of those negative actions of each of those ten non virtuous actions, what kind of consequences, what kind of result it brings to us? Immediately, what kind of result it brings? In longer duration, what kind of result it brings in this life as well as in the future life. When we have better understanding that, we will be able to refrain. It’s much better.
It’s just like saying, the more you have understanding of how alcohol or smoking cigarette is destructive to your health, the more you are willing to take actions to reduce it. Do you get it? The less you have that understanding, the less you will put effort to reduce it. The more better understanding you have, the more you are willing to put effort to reduce it. In same way, when we understand this, the true consequences of those actions, which mean more miserable, more suffering.
The more you would have that understanding, the more you will the more will be put more effort to refrain from engaging those actions, the more we the more alert and more careful we become and try to minimize those action as much as possible. The more we have understanding about the law of cause and effect of ten virtuous actions. How each of those ten virtuous actions and all other virtuous action, how it brings positive experiences, pleasant experience, and immediately in long term in this life as well in all the futures. All different result it brings, the more useful energy, the more you will invest your time and energy to engage in that practice, the practice of engaging the moral discipline. So, therefore, understanding of karma, law of cause and effect is very important in order to be able to keep and preserve our discipline, moral moral discipline purely without being deluded.
And then, of course, contemplating and meditating on that impermanent and subtle impermanent definitely will help us to, again, to be able to keep our moral discipline more purely. So I think with that we have completed more or less discussion on the practice of moral discipline, the second perfection. The second perfection among the six perfections, the practice of no. The third one, the practice of the perfection of patience. So just like as we discussed yesterday, in order to complete the perfections of generosity, you don’t have to depend on dispelling all the poverty in external.
Do you get it? Same way in order to complete the perfection of moral discipline, you don’t have it doesn’t have to depend on being free from all the Mhmm. The basis being free from the basis to refrain from the negative actions. Okay? Even though they are basis, but when you train yourself, that basis will not allow you to break your display model display when you have trained yourself and in that perfections.
Externally, you have not been able to clear objects. But because you have trained yourself, so it doesn’t have to depend for the clear all the objects that we so it is more on mental level as well. And so, therefore, we have we will have to try our best not to have any try to engage in practice of moral discipline, not only from reframe from physically and verbally, but even on mental level. Do you get it? What I mean?
Not only stopping from any reframe or restraining, avoiding from any action which actually brings harm and suffering to others on by engaging certain physical action or by engaging certain verbal actions, but even through thought. So we should try even not to have any negative thoughts towards others, the thoughts to harm others, the thoughts to do any evil, bad things towards others. So trying to stop, trying to avoid, trying to restrain, trying to refrain, even from that state. So then that will really help us to really perfect our practice of moral discipline. If we had a practice, if we have a good practice of moral discipline, it will help us to engage it will help in our practice of perfecting the practice of patience as well.
If we can keep all our precepts purely, it’s very difficult to get envy to others. Do you get it? Especially if we are able to keep it even on the mental level, not just on physical level, even on the mental level of those discipline, moral discipline. Especially if we are able to keep all the vows or precept of the the bodhisattvas vows, the precept, and vajrayana precepts. Absolutely.
It’s very it will not allow us to have a such a negative thought such as anger, thought of revenge, grudge, what do call, grudge, grudge, grudge, and so forth. So, therefore, when we don’t have those negative feelings, then it will be much easier to practice the patient. Do you get it? So the foundations of moral discipline helping to the next practice of patience. And as I said yesterday, the foundation of the practice of generosity helping to the foundation of practice of moral discipline.
So each of those practice has a foundation helping to the next step of next stage of the practice. So sometime I feel. Sometime we feel, you know, there are so many practices. You feel like lost, overwhelmed. Where should I start?
Where can I start? So much realizations to gain, and I don’t even have one realizations at the moment. Sometimes it’s just overwhelming. It might even be discouraging to some extent. But you know what?
If we can cultivate, attain, actualize one realization, That is the key. You don’t have to walk up, worry about so many realizations. Once you have one realization, all realization come very easily. They all are interconnected and interrelated. Just as we find here, each one practice.
When you are good at one practice, when you have perfected one practice, that makes next step of practice so easy. At the moment, because we are not good at anything, so everything become more difficult. So sometime I say I explain, when we are trying to play the puzzles what do you call puzzle? What? Where you try crossword puzzles.
Yeah. The key is you have to find the right word, one right word. If you find one right word, then you can find all other rest of the world. Just finding that same way the key is cultivating one realizations. If your one realization, it is related to all others practice, all other then all other practice, all other realizations come quite easily.
So the practice of patience. Patience is state of mind. When you feel someone is trying to harm you, bring harm to you, at that time, your mind not being disturbed, upset about it by the actions, by the person, by the situation. Your mind not being disturbed, your mind not being shaken, upset. When your mind is not shaking, when your mind is not upset, when your mind is not disturbed, you wouldn’t think of so then you you wouldn’t feel that you are being hurt.
Do you get it? When you when you begin to feel feeling of being hurt is when your mind is disturbed, when your mind is shaking, when you get upset. Some then you feel that someone is trying to hurt you, and you feel the hurt. When you feel that someone is trying to hurt you, someone trying to harm you, And you when you feel that hurt, then you begin to respond them in a negative way. Then you begin to think, response in negative way in whatever with the intention of bad feelings, negative feelings, ill will feelings with anger, hatred, and all kind of negative emotions and feeling.
So that is the So when no matter what others no matter what actions others try to do, other try to engage with you. No matter what kind of situation we encounter, no matter in what situation you are, when your mind is not being disturbed, upset, shaking, totally calm, peace, totally calm, peace, relax. That is the patience. Reacting with more calmness, responding with more calmness without being disturbed instead of being disturbed and reacting with disturbed minds in a negative way. So that is the the the practice of patience.
So, similarly, in order to complete the perfectional practice of patience, it does not depend on not having external enemies. Do you get it? Still, there might be a lot of people who are trying to harm from their side, but your mind is not disturbed by them, their actions, by any situations. Such cases, you have perfected the practice of perfections. It is not that there’s no more people trying to harm you.
Do you get it? Mhmm. Yes. So the five and eight precepts. On top of the five, of course, you have when we take eight minor precepts or others, similarly, when you have eight eight precepts.
So on top of the five main one, then not engaging into some kind of entertainment due to the attachment, such as singing due to the attachment, playing musics due to attachments, all form all form of entertainment due to attachments. So it is, again, it is a way to help us to overcome attachments. If we allow to engage in those entertainment, which is driven by attachment, it only increases our more attachment. And therefore, it only leads to more disappointment and more craving instead of giving you to contentment satisfaction. It only lead to less it only lead to more dissatisfaction, more disappointment, and increases the attachment even more.
And same due to attachment due to attachment and so on using makeup ornaments, so forth. Same for same reasons. For same reasons, because we are attached to our loop, our image. So for that, we try to use all form of makeup, ornaments, sand, whatever, any form. So, again, it only reinforce our attachment.
So it is to reduce that attachments, taking those vows so that we don’t reinforce our attachment. And so that and then reframe you from the, what you call, black foot or untimely food. Again, it is to help our meditations, basically, to to live our life in a modest modest way. Do you get it? Not overindulgence.
Of course, one or two meals might be just enough for our survival, our necessary. It doesn’t mean that we have to take three, four, five meals. So, again, it is a way of helping us to live a modest way of life. And then, of course, even if we not eating afternoon, it’s always good for health as well as for the practice. For the practice, when we eat lot in the evenings, which is which there will be untimely food, is that you become very kind of heavy.
Your body become very happy. You feel very sleepy, dullness, and you cannot concentrate. Your mind is not clear. Have you noticed that? Have you checked it?
Yeah. I think with our experience, we know when we take eight minute precepts that day we are more focused. Our mind is more fresh, more alert, more clarity there is. Just take it. You don’t feel usually, after we eat it, sometimes we feel, like, very kind of heavy and feel like getting going to the bed just resting it because of the heaviness of the food.
If we don’t take food or even if we take very light, like very light soup or something, then it makes our body much more lighter, and that also make our mind more clear, bring more clarity, more alert, more refreshed. So, therefore, if we do the practice, it will be more effective. Not only that, for tomorrow when you wake up, your mind is even more fresh. There is difference. If you go bed with a big meals eating, even tomorrow morning, probably, you can feel the that happiness even morning.
But when you go the light morning, it’s more more refreshing, more alert. So that is one of the reason to improve our practice, increase our practice, and it will help our mind to be more clear, more refreshed, more alert. Same with the black food, such as onion, garlic, meat, eggs. Those foods seems to have some energy, which make our mind a little bit kind of dull, not clarity. Have you noticed that?
It will it will be interesting if you do the investigation yourself. Not eat, let’s say, garlic and onion for one month or even two weeks one week. And then after that, you eat it. You can see the difference. It has some kind of energy, like, making your mind dull, like, kind of make you like no sleepiness.
Not exactly there is that energy in that. It make your mind unclear. Dullness, that laxity or dullness or. That energy is there. So you can use if you observe very clearly, you can notice it.
When we eat every day, we might not notice it. Do you get it? Because we don’t have the other experience to compare this to. But if you stop eating for even for one week, two week, three weeks, and then you started eating, you can find the differences, the way your body feels, your mind. Same with the meat.
I’ve I’ve heard from people who have due to their some practice, they have stopped eating for one month, and then they when they eat, they can feel the differences. The body is much more heavy heavy. Before that, it was much lighter. And because of that, your mind is also more much more clear than lighter. Same with the egg.
So that is why what we call the black foot. It’s these foots that have some kind of energy which make our body much more heavy, our mind more much heavy, dullness. And so, therefore, that is the reason. And, of course, also on physical level, I mean, his holiness was asked questions. Asked by some journalists how he keeps so fit and so with even in that age, seventy eight, seventy seventy eight.
Seventy seven seventy eight seventy eight, how much energy that he has and looks much more younger than what he his age. And he says, says probably one because of the his he doesn’t eat evening foods. Evening. What? Just breakfast and lunch.
No evening. He does some form of exercise, prostration, some other exercise a little bit, and, of course, being in a good state of mind all the time. So he said probably combination of all this made him physically healthy and much more better health. So so, yeah, so and then, of course, in during the ADMA and the precept, not using expensive bed. Again, it is to help us to let go of attachment.
We use expensive because we are attached to those and nothing else. There’s no difference in term of leaving whether I sleep on the bed made out of made out of wood or silver or gold. Do you get it? In term of the sleepiness, it’s same. Because if I sit on gold, would I better sleep?
No. It’s not. If I sleep on but only what is it is showing due to our attachment, trying to show our status that use in those expensive kind of things. Do you get it? Even though there’s no more benefit than that, it’s just to show your status, your frame because we’re attached to those.
So in order to reduce that kind of attachments, which reinforce even more attachment. So using very simple bed, not a very expensive and not too high. Again, for ordinary beams, when it’s too high, there is a tendency for us to become a little bit more pride. Do you get it? There is always there is some kind of which is more likely to affect you in that way when you seems to be more high than others, your bed, your chair, everything.
In some cases, I mean, people fight for that, isn’t it? Yes. Of course. When we have a functioning, if you don’t for the main guest, if you are not given less, smaller, or less expensive and other, he or she be offended. Do you get it?
Lot thing lot time it happens. They get offended. How can you treat me that way? That you treat the others better and not me. All these kind of things.
It just shows how much attached we are to all these things. So that is what for that is so these are the eight eight precepts. Okay? And on top of the the other four root precept of not stealing, not killing, not sexual misconduct, in those games. Ten non virtuous actions.
It’s not is engaging in ten virtuous actions, refraining from ten non virtuous actions is a moral discipline, but it is not a vow itself. Do you get it? Whereas the five lay vows and the eight vows are the vows you are making a commitment in front of someone. So you can see that’s slightly different. Do you get it?
In term of the vows, you are taking from someone the vows. Whereas just to engage in ten node ten voltages accent, you don’t have to take any vows. Do you get it? Just to engage in that practice. But in term of taking vows, you are making more even more commitments by taking that vows.
Not only you have the wish to live your life in a moral way by following the the ten virtuous actions, but you are making real commitment to engage in that path by taking the vows. So I think that is how they are related. Is that They are they are related. Why not? The pre precept and engage in nonvirtuous actions, they are related.
I see. So which one which one did you say? I see. Okay. Yes.
For example, the preset for not killing is related with the directly with the negative thoughts, feeling, wanting to kill and take breath in, for example? Do you get that? I think I didn’t get exactly. Are you sinking in term of, like, antidotes and but they are they all are if we walk on the precept after taking precept, we if we practice, then, of course, it is relating with the if we don’t if you take the precept and if you don’t practice, then, of course, you are not relating with the the negative thoughts or delusions affecting. But if we do practice, after we have taken the precept, if we do practice, then definitely it is our practice relating with one of those delusions.
For example, not stealing will be like dealing with attachment, for example. Most likely, you will take something which doesn’t belong to you because you are attached to it. That’s you want it for yourself. So that will be if we really practice, not just take the preset, but actually practice. That is how it is.
In a way, yes. Yeah. I think so. I think. So yeah.
Yeah. So I think we are talking about the patient, isn’t it? And we are talking about the patience. So totally get somewhere else. So we are talking about the patience.
So we have discussed about the nature the definition of the patient. And then within the patient, there are so patient is a antidote towards the negative emotions or delusions or anger, hatred, those negative actions. So patience is antidote or remedy for such a negative thoughts or delusions in term of remedy and the negative action negative emotions. In term of the fashion, there are three level of three different type of patience. Not being being hesitated or not retaliating with a negative feelings feelings toward others when we feel we have been harmed by others.
The patient who endure the hardship when we we when we are when we are faced with our encounter by suffering and difficult situation in our life and to to to bear, to be able to bear the the sufferings, the hardship, the challenges when we are faced with that such a difficult situation. And having the the patient to endure the hardship in order to when we engage in the practice Dharma practice. Mhmm. I don’t know. Let me just put how it is exactly given.
I think it might be it translation. Might be slightly different. It says here? Should we type patience when we are harmed by others and patient when we are suffering. The patience of keeping concentration.
That is how it is used here. So in another translation, to bear the first one, to bear without anger whenever whatever harm other may do you, to endure without sadness or whatever hardship you may experience in process of practicing Dharma and helping others. To face without fear the profound meaning of Dharma and roundless qualities of the rituals. So, anyway, there seems to be slightly different translations, but, again, coming to the first point. When we feel that someone is trying to harm either ourselves or those who are close to ourselves, normally we get very upset when we feel that they are trying.
Whether they are really trying or not, we feel. Some they are not really trying, we are just feeling it. But when we feel that someone is trying to bring harm to either yourself or people around yourself, our mind is disturbed, Our mind is shaking. We get we feel hurt, upset, and then anger, hatred started to come. And then all other due to that anger, hatred, then all kind of other imaginations comes.
It’s very strange, isn’t it? Same person which which I’ve never thought negatively before, in negative way, the moment I feel that is he or she is trying to harm me or someone who’s close, then my mind, that instant of being hurt and all this disturbed and anger, then my mind become so, what do you call, so negative. Then you begin to make up your own movie about the script of your movie, wonderful script of the movie. Even that person has nothing, nothing bad intentions, then you oh, now I understand why he said this and that. Oh, now I remember last time he show something like that.
He says something at that time. Now I know that he’s starting to get on me from that point. And you go on and go on back and then you feel as though that he or she has been planning all these things for years or the lifetime, isn’t it? That’s how we feel it and make our life so miserable. So miserable.
Who made it? We made ourselves miserable. Miserable. And after that, then you begin to think about how to respond, how to react with an act in a negative way, to whether you whether you use the word revenge or not, but definitely to revenge. Maybe revenge might be a little bit too harsh or too strong, but you think of way trying to challenge that person in a negative way.
And so because of that, you will do something very stupid things. Do you get it? You would say something very stupid, which you never think about saying such a thing. You will engage in such a stupid actions, which you never have thought of engaged such action before. But when we are in that state of mind, we have no control and we do the most stupid things that we can think of in our life.
In the process, it brings much more harm to us than anything else. In the process, it bring much more pain, much more miserableness to us than anything else. Would that solve the problem? Problem? No.
He’s not going to solve problem. By doing that, that person is hurt. Do you get it? Now after he hurt us, us, now we hurt that person. Having hurt that person, that begin that person begin to think act in a negative way again more.
So it is never ending. Back and forth. Back and forth. I mean, we are leading ourselves in that situation. But, supposedly, even that person trying if I don’t react in negative way to that person, whatever I might have whatever the energy negative energy I might have got, at least I can stop from there being uncontrollable more and more.
I I don’t encourage that not by not response in negative way, I don’t encourage that person to get hurt and, again, revenge take revenge back again me, which means, again, I will be more hurt, and, again, I’m going to take same actions. Do you get it? So it didn’t solve the problem. It actually made the problem even bigger, out of control. Therefore, if we train ourselves and find a way to not be disturbed when someone engages in such actions, whatever action.
Our mind not being disturbed, not shaking, not upset. When you don’t feel hurt, then it will not lead to anger and all other process. So that is how the practice of patience does. The practice of patience train our mind to be instead by not being hurt by that actions, not being disturbed by that actions, not being upset by that actions, and not trying to respond or react in with the negative feelings, harmful feelings. Yes.
Yes. Most likely not. We are not attached to suffering. We always want to run away from the suffering. We always want to distance from the suffering.
Why why do you feel that? Yeah. Absolutely. I mean, that can definitely there might be there is the attachment to smoke or the drink, whatever that is. One and also not having the enough willpower and discipline.
You need a huge willpower to stop from tempteachings. Of course, in many cases, there’s also physical reactions as well. I I heard those who use drugs or even alcohol. When they don’t take it, their whole body shivers. Physically, not only emotionally, mentally, even physical level because of the energy of drugs with the whole system, the whole energy.
When you don’t get it physically, I mean, what how to say, There seems to be energy with the physical needs of that. At that point, you need a strong will to resist and say, I don’t need it. So for a lot of people, even they might say it’s not helpful but they don’t have that strong will to do that, not having enough strong will or power. I do think there is discipline also to come in a huge role in there. Again, I think some people are more competent in themselves to take a decision to make it.
Some people are less competent in themselves for whatever many reasons that it is. Even before they give up, they already decided, I will not be able to do that. Do you get it? Some people, they haven’t even started actually trying to give up even though they know it is not helpful and harmful to them, but they don’t have the courage, the confidence in themselves to say that I can actually stop it. So from the beginning, they sort of feel, No, I cannot resist.
I cannot stop it. So they don’t have that kind of courage, that kind of confidence. That could be the result of many different things, of many different experiences. From Buddhist point of view, definitely, there is much more from previous life as well, more than that as well. You can to some extent, you can look in karma, but at the same time, karma can be changed.
So we that keep in the old our mind. We just can’t say this karma and cannot be changed. Cannot. It is karma. It is karma.
The karma can be changed, and it the ability to change your karma is within your grasp. So that is why. Yeah. So we are talking about the the first level of the patience. And so So trying to learn and when we feel that someone is trying to harm us, someone is trying to criticize us, someone trying to abuse us, insult us, whatever, Immediately, our reaction is he or she is trying to harm me, hurt me, take advantage of me, exploit me, abuse me, insult me, criticize me, whatever, blame me.
That’s how immediately our reaction is. Instead of that, even just to give space, space before you actually conclude to that this that conclusion. Do you get it? Space possibility the possibility of just misunderstanding, miscommunication. Is it possible?
Just even just it’s it’s possible that he’s not retributed trying to harm me precisely. It is just our miscommunication. This is possible. It is just nothing more than just miscommunication, misunderstanding. Keeping that space before you actually make a decision can be very helpful, incredible help.
At the moment, we don’t give that space. Immediately, we immediately jump there. And that has been a big problem in our life. So many times in our life, we have made decision too quickly, and later we found out things were not like that in actual. Even though we felt it was real at that moment.
Do you get it? I think we have some level of experience in our life where at that moment you felt that he or she is trying to later we found out it was just simply miscommunication, misunderstanding. Do you get it? But at that moment, it didn’t seems that way. So bringing those experience as a example, in the past, I have deceived myself and harm myself and others by taking the decision and conclusion too quickly.
And even this case, even though it seems they are trying to harm me, it’s it’s maybe it is not like that. It’s just mis misunderstanding. Simply as blunt as that. By doing that, it will reduce level of anger immediately. You might not totally let go of anger, but, definitely, it will reduce some level of anger.
When you immediately point there and blame there, everything there, anger is much more stronger. It allow your anger to be more stronger. All negative thoughts, feeling more stronger. All other negative script that we discussed before start to come. That doesn’t allow all these negative scripts.
Do you you get it? Further here, and then you stop here from going further, making your life more even more miserable and fabricating the reality and making distorting the reality in one way. And then, of course, immediately sort of help your negative feelings to some level. And then when we have given that space, then when we try to reflect on the whole situation, you might get a totally different perspective than when you immediately blame that there that he or she is trying to harm you, and then when you try to take a decision, your perspective about that person, the perspective about the accent, everything is totally different when you have started giving this space and you try to reflect on it. It could give a totally different perspective.
So training, learning our self, not to react immediately, not to react physically immediately, not to react verbally immediately, not to react mentally in active way immediately. Learning how to keep that space is one step of training in our practice of patience. It will it will go even further than that in a more deeper level. Instead of blaming that person, feeling appreciation of that person for that actions. Do you get it?
By thinking that If we can reflect and contemplate that person as someone reminding ourselves of all the debt that we have, the loan, the debt that we have taken, and it’s time the interest is going without knowing us and someone knocking. It’s time to pay the debt or the interest. Do you get it? Even though we would not like to pay it if we have the the if we have the choices, but, really, we do have to pay. But without knowing us, the interest has been going better up and up.
Now someone just knocking and reminding yourself the death and the interest so we can control so it become out of control. Do you get it? In that case, wouldn’t we be very glad someone reminded you of that? Same way when we encounter such situations, is that person reminding us of all the negative karma that we have still more, that we need to work on, that we need to purify. Do you get it?
So that person is like the reminder. It’s reminding your negative karma has not been finished. There is a lot to do there, and it is increasing day by day. So he’s saying wake up. So in that way, we could even instead of feeling negative about that, we can feel appreciation of that person and of the person of knocking off through that actions.
When we have that appreciation, then, of course, we will not be disturbed, upset. Do you get it? So then of course, it allows our mind to be more calm, peace, appreciative of the action itself, the person itself. So therefore, it doesn’t allow us to have anger and all these negative thoughts, negative feelings. And it doesn’t allow us to engage in a negative, unwholesome, unskillful actions through speech and body.
Another way is because we feel. It’s something undesirable? Do you get whatever that actions? Something as undesirable. I’m think something is unwanted.
Something you are experience or you are encountering something which undesirable, unpleasant, unwanted. That is why you feel so upset about it. So bad thinking is a great as a way of purification to the practice of karma. As many practitioners and in many scriptures explain. For example, if if we have to spend ten years, five years in prison, we would not like it.
Even to spend one day, we would not like to spend in prison even for one day, even for one hour. But, supposedly, we have created some crime where the we have a life sentence. And due to some president, prime minister, partnering, whatever, pardon pardon, some way of that, he or she says, instead of life reasons, ten years, five years. Wouldn’t we be so happy compared to what you had? Even though, in general, we will not even bear to have one hours in prison, we will not feel good about it.
But when you have life sentence reduced to five years, ten years, wouldn’t we be glad? Absolutely. If your pint even though we would not like to pay a pine of one dollar, even to fire pay one dollar would be so unbearable, miserable. But, suppose, you have speed, and you you speed too much, and you have fine of two hundred dollar, and then somehow you are able to manage to reduce it to fifty dollar, you will be quite happy about that. Do you get it?
What I mean? So same way, if we can reflect and contemplate that way, if we have not experienced this result, which result our own negative karma, then it as a one characteristic of the karma is ever expanding, ever increasing. So within this life or if we don’t have the if we have not done the purification in next life, it will be ten times bigger, hundred times bigger, thousand times bigger. So it so it is like the lifetime sentence reduced to five five years of sentence in prison with by experiencing it, we have reduced it in that sense. So, therefore, feeling happy and great to experience go through that experience.
So, therefore, able to accept it with much much with a much more with much more to be able to accept is much more to be able to embrace it, to be able to accept it much more happily, much more peaceful, much more relaxing. When you do that, then it doesn’t become unbearable, unwanted. And when it when it doesn’t seems like unwanted, unbearable, then it when it happened, it doesn’t disturb you, hurts you, make you upset. From another point of view, instead of being so negative about that person, we might have a very positive thought about that when you reflect. This person is like the spiritual guru.
That is explained in many of the the thought transformation teachings. Yeah. Our normal spiritual guru, the way I explain is like a theoretical guru, and this one is more practical guru. So in school, in university, you have usually, sometimes we have two teachers. One theoretical teachers, which explain about how to plant seeds, who who never actually have been who has who never takes you to field itself, but actually who explain the class how how how deep you have to dig, how much gap you do have to put, what seed, how do how much water it needs, how much temperature it need, everything explained it.
That is one. Then there is someone, another teacher who actually take into field and actually make you do it there. Do get it? And that is where you really learn and progress when you are in the field itself and when you actually just begin to do that. Do you get it?
So that is practical teachers. So in these cases, our guru has explained how to practice patience, how to engage, all these things, but they have not really taken you in a real field and make you do it. Who may do it? This person now is actually taking to the field of this practice of patience and making you do it. That this person is the one actually really give you true opportunity to practice the patient, which you have not got that opportunity from your guru before.
This person is the actual who is really creating the condition to really practice in action. So from that perspective, you begin to have appreciation that person. Something trying to help you in your spiritual path, for the growth of your spiritual path, for the progress of your spiritual path, for the growth of your inner strength of patience, then we begin to appreciate that person much more. Then you don’t feel so negative about that person. You don’t feel anger about that person.
You actually feel gratitude. Gratitude, what do call, gratitude. Gratitude about that person. Kindness of that person. And, again, as Sandeep Devar said, we can realize, we can analyze why we are so upset about that whole thing.
We are so upset about that whole thing. For example, when I’m walking on the path, by extent or intentionally, unintentionally, someone with a bike bicycle hit me, knock me down. I will get very upset about it. In the normal ordinary, I get I will get upset about it. To whom I will be upset?
The bicycle person. Definitely, I will be upset to the person, not the bicycle. Even the bicycle is the which one actually really knocked me, not the person. Is it the bicycle who actually knocked me down? That person just riding.
But instead of getting anger to the bicycle, I get anger to the person. Why is that? Because I feel that person is controlling that bike. He’s riding the bike. It fall the bicycle hit me because the bicycle just following the steer of that person who’s controlling it.
If that is the case, then we should not be anger angry to that person. We should be angry to the delusion of that person because delusion of person watches is actually what’s driving that person. Do you get it? Then it makes more sense. If we are talking about what actually really harm us directly, then we shouldn’t be angry with the person.
We should be angry with the bicycle. But if we are talking about someone who is controlling it, then it is the delusion, which is the the main control of the whole thing. It’s the person. I mean, the person’s delusions. The person is reacting that way because he or she is under the influence, under the control of one of the delusion.
It could be because of anger. It could be because of the jealousy. It could be because of the greediness attachment why he is acting strangely in that way. It could be because of ignorance of situation, lot of things. Basically, that is it.
If that person doesn’t have one of the delusions, jealousy, pride, anger, all these, would that person react that way? It’s strange. Absolutely no. Absolutely no. That person will never react the way he or she is reacting to us now if he or she does not have one of those delusions.
Do you get it? The very reason why he or she is reacting very strangely is because his or her delusions, athletic emotions are controlling, making him do act strangely, think strangely, do strangely. So it is that the delusion, not the person, the object of our anger if we do need the anger object of our anger. So through that, again, we let go of our anger. We let go of being upset about that person upset towards that person.
Okay. Yeah. And, Sandeep, also, you use many other reason and logic by contemplating on whether it’s the nature of the person or whether it’s, what do you call, temporary. Not really nature. If it’s a natural person, then we shouldn’t be so upset about it because it’s very nature of it is like the nature of the fire is burning.
So if you keep your hand there, if it burns, you can’t complain the fire. You have to be more careful with yourself, not to be too near and touch the fire. Do you get it? So if it is nature of that person to be angry and to behave that in a negative way, it is nature of that person we have to just distance ourselves and be careful. We can’t blame that.
We can’t blame the fire to burn our hand because it’s very natural fire. We have to understand and be more cautious about all things. If it is not nature itself, but it’s more kind of temporary which comes, then we shouldn’t be so upset and angry with that person because it is just one moment. It comes. It goes.
It’s not permanent. Do you get it? So we shouldn’t be grasping, clinging so tightly to something which suddenly happened and suddenly go. It’s just like when the sun is being clouded. We shouldn’t be so upset and so grasping to type because it the cloud has obscured the sun.
It is only matter of time before it clear up and see the sun inside see the sun. By using that kind of analysis, contemplation, reflection, we let go of negative feelings, thoughts, anger, feeling of upsetness towards others. And then through that, we can engage in the practice of patience. On top of that, if we can understand, contemplate, and understand that he or she is going to experience as a consequences of that action in the future. So here, again, the understanding of karma become very important.
If we have understanding of karma, then, again, here, your understanding of a whole thing will be a more stronger, better understanding. So if we understand because he or she has engaged such action that he or she is going to experience unbearable suffering and pain as a consequence of it in the future. You just can’t help than to feel compassion than instead of anger. Do you get it? Because you can see that person in such a suffering state in the future because with these small actions, with that small actions that he or she has to experience such an unbearable, such an incredible amount of pain and suffering, you just feel compassion with that person.
It is like someone just steal something and then prison for the whole life. Do you get it? You can understand that can understand that stealing is not the right. It’s wrong, But at the same time, you feel it is not right to imprison the whole life of that person for that action. Do you get it?
We can feel the compassion for that person even though we know that it’s not right what you did stealing, even it’s small, but at the same time, to see such a huge punishment. Do you get it? You cannot bear it. You just feel compassion, not angry. Do you get it?
But if we that person, we cannot see the the consequence of that person being imprisoned the whole life, we might be very angry about that thing. Do you get it? Same with that when we understand the consequences of that actions, then we cannot stop just to have the compassion, not the anger, and feeling upset. And as it says, when they react that way, to see and understand that person’s reacting that way because he or she is totally mentally sick. Do you get it?
Someone someone someone who is mentally disturbed. Anyway, let’s say in hospital, someone who is mentally disturbed, and you might be nurse, doctor trying to help. And when you try to that person might be trying to actually harm you. When you understand that person is mentally sick, you will not be so upset, angry the way he or she is reacting even though that’s what you don’t expect. Do you get it?
You can understand why he or she is acting that way. So therefore, you try to have even more compassion trying to help him to overcome that that dizziness or mental sickness. In same way, when we understand that person is acting that way because his mind is totally disturbed by those delusion one of those delusion. Totally, totally disturbed by that one delusions. That’s why he is acting in such strange way.
So, therefore, you and when you have that understanding, true understanding, you develop even more compassion in wanting to help him from overcoming that delusions instead of anger. You can develop true love compassion. So through that, when you develop that true love compassion, then, again, it doesn’t allow for any anger and hatred and inactive feelings, thoughts. So that is how we can transform and practice the patience and even go beyond patience to develop true love, compassion. Is we just have to for example, sometime when we are under the influence of one of the delusion, we also react quite strangely, which normally we will not even think of doing such strange things.
Do you get it? Sometimes we will react physically very strangely, verbally very strangely, emotionally, mentally very strangely. Not because you are so bad person, but that day something is disturbing you. And that’s why you are reacting that way. So bring that your own experience and relate that with that person.
Do you get it? This person is acting strangely, but that person is not so bad in person himself herself. He or she is acting very strangely because maybe today he is in a very negative mood because maybe something’s bothering him or her. Do you get it? Maybe he or she lost someone so dear to him, and that is bothering him or her for her him or her to strength act that way.
Maybe something bothering about her, maybe in their relationship, something bothering with the job, something bothering with something which make him to react that way as we do in many cases. We don’t mean to harm anyone. Anyone, sometimes we don’t mean. There is no intention of harming. Means wanting to harm anyone, but when we are disturbed by something, either because we lost someone, whether we lost our job, whether we lost something, whether we have some problem with relationship that disturb us, and then when we interact with others, sometimes just our communication isn’t so good.
Do you get it? We just sometimes we just we get easily agitated with small things when we react in such negative way, strange way, and that person gets really hurt. What we don’t really mean by that. Do you get it? I mean?
And is it possible this person to react in that situation? Maybe that person is that. That’s why he’s acting that way. So we can see him as a person. Why he’s acting is not because he really he or she really means want to hurt you, but because he or she is in such a disturbing state unable to react or communicate in a proper way, in a skiffle way.
So when we try to think that way, then again, whatever negative feeling thought we might have begin to reduce. If we think even before before we act, then we will not allow the negative feeling to come. Immediately, it sort of stop from going beyond that. So through that way, we can practice the patience of not being disturbed and not reacting with anger and hatred towards others, responding that way. So I think we, okay.
Do we have any questions? I wouldn’t say patient is the actual end As I said, each of those realizations, have a relation to it. So, definitely, if each of those can help. But it will be more in in term of dealing with or or dharma or concern, it’s more to do attachment. So in order to overcome attachment, the main will be the wisdom, understanding emptiness or wisdom, understanding impermanent.
The wisdom, understanding all these all these worldly concerns such as gain and happiness. There are samsaric understanding it is a not true happiness, but it is a suffering in nature. The wisdom to be able to understand that. So this kind of wisdom, those different wisdom of understanding about those different the four great seal will be the one actually with the actual antidotes towards the area only concerned. Mhmm.
Mhmm. Mhmm. Mhmm. Yes. At at at the moment, I think we will say without a pulse, it is very difficult.
But that pulse is a way to lead to the patience. If the pulse itself is not the patient itself. Yeah. The pulse help us to develop the patience. Yeah.
So it is the wisdom, actually, the wisdom which will be the main. So the pulse is giving us the space to cultivate the patient instead of the angle. Usually, when we don’t give the space, in these cases, it allow us to angle. In early concern, it let us to have attachment immediately. But giving that space probably might help us to reduce the the angle in early concern, the something beneficial?
Instead of immediately, the moment you see jumping it, this is what I need. This is what is going to give me happiness. Just that pause, do I really need it? Will it really give me true happiness? That kind of pause can help in that sense.
So we’ll have a fifteen minute break and then we’ll meet at three to twenty. It doesn’t mean to be passive. It doesn’t mean to not react, but how to react? How to respond? With what kind of state of mind are you going to respond?
With what kind of state of mind are going to respond? That is the whole thing. Normally, when you are faced with such such a situations, being our mind being disturbed and upset and angled, then we try to react and respond with a state of mind with anger, upsetness, being disturbed, being hurt. With that kind of mind, we respond and we react. But here, it is saying in some cases, we need to respond.
We need to react. But without being your mind being disturbed, without your mind being upset, without your mind being under the influence of anger when you respond, when you react. So that is where we have to be very clear. Do you get it? If possible to respond, to react with love and compassion, that will be the best way of.
But if not, if we cannot respond or react with love and compassion, at least we’ll not react and respond. At least we’ll try to respond and react without being upset, without being angered, more neutral state of mind. Do you get it? Without your mind being disturbed. So when we try to react, when we try to response to such a situation, when your mind is in not disturbed upset anger, we will find a much better skill means to respond, react, where it is where it will we will be able to find better response, which is less harmful to all of us.
We will always find a better solution to the problem, to the conflict because our mind is not disturbed, not upset, not angry, so our our mind is much more better better state of mind to make the right decisions or the most beneficial decisions, the most positive decisions or actions or response or reactions. So that is the whole thing. It is different when we try to act like we are practicing patience, but we we are not. Do you get it? That is what sometime we do.
Inside, there’s burning. Outside, we try to be very not to response, not to react. Do you get it? That is not the patience. That is our ego, self-cherishing thought to pretend we are practicing patience, compassion.
But when inside is burning and outside, you don’t outside, you don’t have the courageous to actually take on. Do you get when it is needed? So that is the some people think that patience make you vulnerable, whereas anger or hatred can make you more protected. But if you really analyze this, it’s the opposite. It’s the opposite.
Some people feel yes, but this totally misunderstanding. Because when there is anger, you become most vulnerable because you are most exposed to make most stupid mistakes. Do you get it? So that is the time when you become most vulnerable, where you are most likely to make most mistake. Whereas when you have patience, when our mind is stable, undisturbed, we are least likely to make the mistake.
Better protections, whereas anger is much more vulnerable. So so that is one I wanted to sort of make clear. Yeah. I mean sometimes I I explain this way. On the outside, you can how do On the external, you can show the aspect of tiger leopard.
Inside, very warm, like a bunny, a little bit small bunny, very soft. Do you get it? Not the other way around, which we try to be most time. Inside, hardness, burning, all this throney, very aggressive like tiger, leopard. But outside, we try to pretend we are like bunny.
Do you get this? Sometimes that become our practice of patience. That’s a totally opposite. Totally. Totally.
That is not the case. A lot of people some somehow mistake this to be patience. External external expressions more than the internal expressions. Do you get it? To give one example, this is one of the most compassion person one of the most compassion person and who has one of the highest level of practice of patience.
But when it is needed, it can be very tough. Do you get it? And that is needed. That doesn’t mean you have no patience. Actually, the way the reason why he act very tough is because of his love, compassion, especially when he’s come to the monasteries, especially when it comes when he’s Tibetan, especially when he come to the monastery, bigger monasteries, he’s very tough.
No kidding around there. No nonsense. Very tough. Very straightforward, but tough. So we have sometimes people sometimes when we are teachings, to be near to him, there is two feelings.
One, what you want to be near and excited, to be close to him. And sometimes you are scared. You’ll be misbehave or something. He might just point out there. And do you get what I mean?
So so that doesn’t means not patience. Do you get it? That is where I’m trying to sort of for the for the whole example as well. Sometime when you by talking pleasant and very nice way, it doesn’t work. And sometime you have to be quite strict and tough.
Not for yourself, for the betterness of that person, for the betterness of the society, for the betterness of the country. So it is not the action itself. It is the motivation which drives that action. So that is why all things. So we have been discussing with the concerning the first patience.
When you feel someone being someone is trying to harm you, how we can practice patience in relation that. Then practicing the patience and bearing to be able to bear the suffering hardship when we are faced with challenges, suffering, pains, problem in our life. So, again, same thing. The reason why we get so sad, upset, and all other negative feelings which is related with that feeling of being sadness, feeling of being upset due to different situations we encountered, due to different challenging events, difficult suffering that we encountered. It’s because we regard all these events or all these situations as something undesirable, as unwanted.
So if we can contemplate and transform it, see it as desirable, something wanted, you might not feel that sadness, that upsetness. Do you get it? So as I mentioned before, by thinking when we are faced with physical problem, suffering, sickness, mental problem, sickness, problem with job relations, whatever, we think it as a way of purification, then we we might feel uplift more than being so sad and upset about it. Therefore, we are able to sort of bear, endure whatever situation to be able to accept, to be able to embrace the situation more heavily. Mhmm.
Also, by going through the problems, understanding and realizing how much pain, suffering there is, and to be able to relate with all others who are going in a similar situation or even worse situation in oneself. Do you get it? And then cultivating it through love, compassion because now you can relate. You can understand their problems. So with that, you have transformed that situation into something positive, Something as a source instead of a source of that situation, as a source of anger and hatred.
We have transformed this as a source of cultivating love and compassion. So therefore, when you see such situation has really helped you to cultivate that love compassion by relating your experience with others, similar situation or even worse, then you begin to see this situation not as so bad, it’s something which actually help you to cultivate, to love and compassion as a body. Therefore, you are not so upset about it. You are not so disturbed about it. You are not so sad about it because you see something as positive results instead of something negative.
Do you get it? So through that, we try to accept and embrace happily in that case. So, also, as I said before, it’s a reminder of for us when we are faced with such situations. We should feel grateful because it is a reminder to us that there is a lot of negative negative karma that we still need to resolve, encouraging or reminding ourselves the needs to do more purifications, reminding ourselves the needs to create more merit, the needs to engage in the Dharma more. So when you see is as a source to purify and encourage into a more purification, as a resource to inspire you to study more, practice more, and accumulate more merit, then again you see something positive.
So therefore you don’t get disturbed, sadness, upset about the whole situation. Through that, you develop the mind of undisturbed patience. Mhmm. Then coming to the the third type of patience. The patience to endure the hardship when we are engaging our practice, spiritual practice.
Reminding ourselves that our practice is not going to be so smooth, so easy. Do you get it? From the very beginning. From the very beginning, the mind and ourself will be encouraging, facing lot of up and down, a lot of challenges, a lot of obstacles in our path, in our practice. When we have prepared ourselves with that, when we actually encounter challenges, bumps up and downs we will be able to accept them more easily with the bump.
We have not prepared ourselves to such challenges, Even when we are faced with small challenges, small obstacles, we will easily give out our practice because we were mentally not prepared for that. As his holiness, the lama always advised with all the Tibetan all the time, hope for the best, prepare for the worst. And that is how in our practice, preparing for the worst. Hope for the best, but preparing for the worst. So that is mentally preparing yourself to to took on those challenges.
It is only through the it is only through the patience of going through the the patience of being able to go through the hardship of the patience of to be able to endure the hardship in the practice of Dharma that Milereva was able to accomplish what he has been able to accomplish. The patience the patience that he had to endure that much of hardship. Having gone through so much hardship, he never lost the confidence, the courage, courageous, never give up his practice, continue to carry on. As a result, he got an incredible result. At the moment, nowadays, we have become so impatient, so impatient with our practice, with everything.
We want everything so fast, so quick. We expect everything so fast, so quick. And that is not a good sign. When we have that kind of too unrealistic, too quick, too fast result, there’s a danger of losing our competence in our practice and easily give up the practice. In Tibet and also that part of the world, in the monasteries, our teachers and the monks.
Sometimes it might be even little bit too laid back that we think, but it helps in the long term. They will say, even I don’t make any progress in our practice, personal transformations, even I don’t learn, even just academic understanding, just knowledge. To make a real experience or realization and have a real realization is one thing. To have the knowledge to understand is one thing. The monks will say, oh, even I can give just imprint, that is enough for me.
That is the mentality. Do you get it? Where you are willing to put all your effort, all your time, all your energy with the expectations. Even I don’t I have no expectation of realizations. No expectation or even knowledge of just understanding, but to have just imprint by hearing it again and again, going to the teaching, by hearing it again and again, by reading it, being familiarized mentally, familiarized it, leaving an imprint by discussing.
So that way of thinking. Even they don’t understand teaching, they still continue to go because we leave the imprint. I might not be very knowledgeable in this life, but by this imprint, next life, it will make me much easier to understand. With that kind of mentality, intents, and motivation, you study, you practice. Then I think when you make some progress, oh, you feel great.
Do you get it? I was just thinking of just an imprint, but now it’s more than an imprint. Actually, I’m beginning to understand it a little bit. Wow. You appreciate it more.
Give you then it give you more confidence to continue. And then to have just glimpse of realization, experience, even give more confidence to continue. So that is when in that case, they are preparing for a long war. Do you get this? Of many lifetime in dealing with the delusions.
Therefore, when you are faced with different challenges, you don’t easily give up because you see it is going to be a long war. You see it’s going to be a long race. Whereas at the moment, we easily give up because we cannot see the long race. We only look so short term. The result immediately.
And that has been a lot of obstacles for a lot of practitioner at the very beginning who are very much inspired by the teachings and try to practice, but they cannot see the result immediately, then they easily give up. Do you get it? That I’ve seen so much, so much, so many of them. Unfortunately, if they have continued, had the patience to continue, definitely, they will have some positive results at the end. But not having that patience has been great loss and not able able to experience the result for the practice.
So having the patience to endure the hardship day and night and such things helpful. For example, when we engage in certain practice, I think more when it’s physically more challenging, let’s say newness, the fastings, it is second second day, the day, the because physically you are in a hard, difficult because you are not able to drink and so on and so on. In such cases, reminding ourselves, I’ve taken so many life, beginningless life, but I’ve wasted everything, all my life so far. I have never given up my life for the Dharma. This time, even if I die by doing by being in this practice, so be it.
Do you get it? It’s worthwhile to it’s worthwhile while at least in one lifetime you are able to die by engaging practicing the Dharma, not in wasting. Same with when you are trying to do a lot of prostrations. I remember when I was doing a prostrations in the middle of it, when I was around five fifty to sixty thousand. My knee, so painful, I just couldn’t bend it.
And I was struggling just bend it and just and I begin to I thought, oh, I destroyed my knee. Do you get it? I thought, oh, I messed up my whole knee. For three, four days, I just couldn’t bend properly. And then all these negative thoughts begin to come.
You know? Am I missing my my knee for whole life for this practice, and is this practice necessary to transform my mind? Do you get it? All these negative garbages started come up, questioning your whole practice, questioning all about your path, everything. And you know that for me at that time, it was helpful for me to think in that way.
Even I mess up, be This is something at least I’m trying to do something beneficial. Just trying to do some practice, which I have never done in the past, which I have not done in the past. So by doing that, if I mess up, be it so. So that give me more encouragement to continue, willing to sort to give short. Do you get it?
That that way of thinking and then thinking, you know, all the great masters, how much sacrifice they gave in order to practice and make progress. If we look at life story of Milereva, Naropa, and Elopa, all those great masters, how much hardship they went through. Our hardships, nothing compared to them. Nothing. Even in Buddha Śākyamūni’s lifetime, six years of hardship he went through, nothing for what we have.
It’s not even one tiny part of that what we are going through. So that give you encouragement to continue, not to give up. And once I started doing it, there was nothing. It didn’t mess up my knee. Do you get it?
It was just my your own negative thoughts when you are tired and physically tired and this all these negative thoughts begin to question comes. Do you get it? At that time, we need the patience to endure the hardship when we are practicing Dharma. If we don’t have that patience to endure the hardship that we can easily give up. Basically give up.
So, yeah, so that is the the third practice for the patience. Whether something, whether someone, or whether some actions, situations, circumstances, it is harmful or whether it is useful, it all depends on your state of mind more than anything else. Something which is very helpful, useful to someone can be very harmful and useless for someone. Do you get it? And for someone neither useless, neither so much useful.
The action is same. Situation is same. The event is same, but somehow due to their different state of mind, they relate it differently. There is no no actions, even person, situation as harmful, as beneficial, as useless, as useful from its own side. Do you get it?
So coming to that understanding. When we see something harmful, we remind ourselves it is just created by my mind. I am relating it because it is my state of mind. That’s why I see it in a harmful way. When we understand that properly then we react differently.
We will not be so disturbed because we see it is our mind not blaming there. Even within our mind, even within our same thing, same situations, same action can means different at our different state of mind. Do you get it? As I mentioned yesterday. Just to give you one example.
This the action of smiling, genuine smiling, really smiling. That action of smiling, someone act build smiling genuinely from his heart to me. That can be very harmful. That can be very encouraging. Notable.
Depending on what state of my mind. Today, my mood is very good, jolly. I’m in a positive state of mind. Bills smiled me, uplifting. I feel great.
I smile back. It’s a way of showing joyness, love, compassion. I respond with same response. Give me some kind of uplifting, nice. And one day, I come up because I’m disturbed.
My mind is disturbed for whatever situations. Totally disturbed, and then I should feel and smiling in the same way. And then I’m asking, why you are smiling to me? Do we get it? Did I do something wrong?
Do I look something strange? That’s that’s are you that’s that is why you are smiling at me? That actions of smiling, same action seems like me to at that time, that day. It look is me. It looks like he’s smiling because I’ve done something wrong, or I’m behaving something strangely, whatever.
That same action becomes harmful at that stage. Not because the bill is trying to harm me, but because my mind is disturbed. Mind protects it as harmful. Once I protect it as harmful, then I receive. I get the energy as harmful energy.
And another day, I’m neither so uplifted, joyful, neither I’m disturbed. I’m more neutral. He smile. There’s nothing uplifting, nothing disturbing, but it’s just normal. Just normal.
Just smile. That is do you get it what I mean? So with that understanding, we try to bring that understanding and relate with our experience when we are faced with such a situation, difficult. At the moment, it looks so gloomy, so suffering, so much harmful because of my mind. My mind in this state, disturbed state, I’m projecting that there.
Because of that, I’m receiving that energy in that way. So when you have that understanding again, you will not be so upset, disturbed by that action, that situation, by that person. So that is the practice of the patient. As is said in some of the lamas, some of the practitioners, the patient should be like a mountain undisturbed by the winds and the waves of harmful or actions or any situation with any action, anything. Do you get it?
The mountains is not being disturbed by the winds, not disturbed by the the waves. Whether it come from here, whether it come from there, either way it come from there. Whether wind is big or small, whether the wave is big or small, whether the waves or water come in different color, whatever, different color, different situation, different style of waves, whatever, it doesn’t disturb. Steady. Very steady without being disturbed.
That should be our prank the practice of patient should be like that. And as Śāntideva said in the Bodhisattva way of life, the reason why we get easily upset is because of our mind being disturbed and unhappy. Do you get? When we are disturbed, when we are unhappy, we are more likely to be upset and agitated. So it is so being sad, disturbed, upset is like the foot for the anger and the hatred.
Do you get it? It is the foot which depends on that state of mind emotion. So, therefore, we if we stop that foot which feeds the anger, we can stop the anger. So that means trying to look situation, everything from positive aspect, all the time from positive ankles, and trying to be very calm and trying to be very happy, joyful with any situation. When we are happy, joyful, and not sad with any situation, it will not disturb us.
We will not make upset and beat us to anger. So that is the way to do it. K? So I think yeah. I think maybe I might read.
Here it says, again, in the prayer of beginning middle into the practice. When I see, hear, or think of those who stuck, beat, or my my can my links me? Yep. Malign me. May I be without anger.
Speak of their virtues and method upon patience. So that is how the bodhisattva was true bodhisattva practice. When someone try to insult you, abuse you, criticize you, harm you, Instead of responding with a negative emotion, anger, you try to respond with the love, compassion. Instead of criticizing them back, retaliate the same criticism, same insult, same abuse, you try to talk, speak good about them, purchase about them. That is the truth, the Bodhisattva practices.
In the thirty seven, thirty seven practice of Bodhisattva practice. Verse number twenty seven. For Bodhisattvas who want to be rich in virtues, a person who hurts you is a precious treasure for such a Bodhisattva. Cultivate patience for everyone completely free from irriteachings or resentment. This is the practice of bodhisattvas.
So as I mentioned before, for a bodhisattvas, they don’t see it as something harmful but as something useful, precious pressure. When you don’t see as a something humble but something useful, precious pressure, where you hold very dearly, preciously, then we are when you are faced with that, you are not disturbed, upset. So therefore, it does not give you any chances to develop angular at it. So therefore, it help you to develop the patience and cultivate the patience. So that is most of the practice of patience.
K? So any questions? Any questions before we close? Yes. Yes.
There is no limit to patience. There is no limit to patience. But if we try to understand the patient as a physical wave reaction, then there is limit. Do we get it? Then there is limit.
If I see patience as not responding and just one slap here, then I say slap here, slap here, but inside burning, then there should be limit. After some time, this explodes. Inside here, it was burning. At the moment, you are trying to suppress this. Do you get it?
You are actually what you are doing, not really practicing the patient, but you are just suppressing it. And one day, it become too much that you cannot suppress anymore. It explode. And then this person has just slapped like this, and you pounce. Knock the knock the person there.
Do you get it? So there is limit there but when we are not trying to practice patience in that way but actually trying to deal inside, then there is no limitations. It’s limitless. Because that means it doesn’t mean you if someone hit here, you have be here. Allow them to eat all the time.
Do you get it? It doesn’t mean that. It means with what state of mind that you are going to respond, react. So that is the most important. So so yeah.
Any questions? Yes? Oh, I don’t know. I don’t know in Western terms what the different feeling and emotions. Also, in Tibetan, I don’t know exact word for the emotion in Tibetan.
In Tibetan, I I mean, you know, when we use distracted emotions, it doesn’t necessarily means a feeling. It’s much more than feeling. Do you get it? For example, the ignorance itself. The term when we use in English term, we use that all the delusions or afflictive emotions or distracted emotions.
I think different translator use different different words for same same Tibetan word, In Sanskrit, So it is that that in Tibetan, but in English translation, they have in many different translations, afflictive emotions, distractive emotions, delusions, disturbing thoughts, whatever, so and so on. For such distracted emotions, it doesn’t have to be feeling. For example, the ignorance itself is one of those distracting emotions, but itself is not a feeling that we are talking about. It is just a different state of mind. So so if you if you use the English term correctly, then maybe emotion might not be the right word.
I guess there are some whether whether ignorance emotion in English, Maybe not. Mhmm. Yeah. So yeah, I don’t know how it is. Yeah.
I don’t know whether there is exact words or emotion in Tibetan or not, or even there is whether the definition of emotions in the western term and Tibetan is different. Also, honestly, I don’t also really know exact definition of emotion in English term as well. What What it means by really emotions among all these different types of mind, which is emotion and which is not? And how do you define this particular consciousness or mind’s emotion not. So I don’t really know much.
I know anger in a western term. It is a emotion, compassion, anger, hatred, but I don’t know exactly. Yeah. Yeah. Yeah.
Yeah. Yeah. If you are talking about the five scandals, five aggregates, emotions fall more into the the consciousness among the five areas. So in that case, depends. The compulsion of factors as well.
So, anyway, I think maybe it’s it’s making even more complicated now. Better not to go to inside. K? So before we do the final dedication prayers, I will lead to the dedications. Oh, before that, I forgot.
He’s asked send? Yeah. Simon. Simon has asked for a one oral transmissions of a short mantra of Namjalma because Simon said that since there are people who work with people who are dying, that kind of things, and who are sick and so forth. So he thought it would be helpful, beneficial if we can have the auto transmission of the mantra So you can we can do three time repetition.
Three So due to the all the three time karma that we have created, met the Dharma flourish and benefit countless senses in this moment. And due to that, may his one in the lama, all our gurus, all the beings have long held in life. All their great projects, wishes, needs to be successful without any obstacles, according to their wish. You determine all the spiritual center, dharma center, especially here, here to the house, may it expand, flourish, grow and brings incredible benefit to countless sentient beings with different accreditation programs. May all the staff, all the sponsor all the people who participate in different programs, and may all things in being have a long, healthy life.
May all their wishes be fulfilled according to the dharma. May there be no war, violence, sickness, poverty, disaster, unhappy mind the world. May there always be peace, harmony, tolerance, prosperity, success and a happy mind in the world. May each and every sentient being be able to actualize fully developed compassion and wisdom and understanding emptiness as quick as possible without any delay. And more.
May we be able to follow the perfect example set by those enlightened beings in engaging our spiritual path in helping and benefiting others. May our prayer and dedication be same as the prayer and dedication made by all those might be. Due to three thousand one hundred merit, which empty from his own side, and I, which is empty from its own side, achieve fully enlightened state, is empty from its own side. For the benefit of all sentient beings which empty from its own side. We turn to the verification phase.
May all beings everywhere plagued by the suffering of body and mind, obtain an ocean of happiness and joy by virtues of my merit. May no living creatures suffer, commit evil, or evil for all guilt. May no one be afraid or belittled with the mind weighed down by their depression. May the blind see forms clear ears down. May those whose bodies are worn with salt be sure on finding reports.
May the naked find clothing and hungry find food. May the thirsty find water and delicious drink. May the poor find wealth. Those weak with sorrow find joy and constant happiness, prosperity. May there be timely rains and bountiful harvest.
May all medicine be effective, and wholesome prayers bear fruit. May all who are seeking it will be free from their elements. Whatever disease there in the world, may they never occur again. May the frightened cease to be afraid and those bound be free. May the powerless find power, and may people think of benefiting from each other as long as or as long as sentient beings remain.
Until then, may I too remain to dispel the miseries of the world. Due to the merits of those virtuous actions, may I please attain the state of Guru Buddha and lead all living beings without exception into their enlightened state. May the supreme jewel, bodhicitta, that has not arisen, arise and grow, and may that which has arisen, not diminish, but increase increased more and more. In the land encircled by snow mountains, you are the source of all happiness and good, all powerful talents, happiness and joy. Please remain until saṃsāra in.
You who have secure moral way, who serve as the bountiful bearer of sustaining, preserving, spreading one to another, victorious, doctrine, who masterfully accomplish many sessions by us, the Three Jewels, protect myself and So thank you very much.