Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 44-minute teaching, HH Sakya Trizin guides practitioners through the foundational meditations of the Lamrim, or graduated path, focusing on why saṃsāra is unsatisfying and how virtuous action creates the causes for liberation. He begins by examining the futility of worldly enjoyment—how pursuing pleasure only intensifies attachment, like adding fuel to a burning fire—and establishes that all conditioned existence contains suffering. He then explores the law of karma, distinguishing between non-virtuous deeds, which perpetuate lower rebirth and suffering; virtuous deeds, which are true friends offering real protection; and indifferent actions, which waste time and should be transformed into merit. The second half shifts toward the enlightenment thought (bodhichitta): having seen saṃsāra’s nature, the practitioner must recognize that seeking nirvana for oneself alone is incomplete, and instead cultivate compassion and loving-kindness toward all beings as the proper cause for full Buddhahood. HH Sakya Trizin illustrates this with concrete examples, including a detailed meditation on remembering one’s mother’s kindness across lifetimes, and emphasizes that sentient beings themselves are our greatest teachers in developing these qualities. Suitable for practitioners already familiar with basic Buddhist refuge and karma teachings.
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File: 15 FfK.mp3
UUID: 42320ae8-b50a-4360-93fa-04cff30f86d0
Teacher: HH Sakya Trizin
Collection: Freedom from the Known (HH Sakya Trizin)
Date: 1988 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 44.6 minutes
Words: ~3,281
The result which we achieve is still sufferings, and we have enjoyed so much so many things, but we still never satisfied. Instead of decreasing the attachment, the more you enjoy, the more you have attachments. It is just like putting fire putting wood on the burning fire. And So it is absolutely wrong to think that saṃsāra is happiness and worthy of attachment. Everything is impermanent.
Everything is changing. Everything is nature of suffering. There’s nothing that’s to satisfy. There’s nothing to complete. There’s nothing to finish.
It again and again of birth and death and old age and sickness, etcetera. That the just like a wheel is turning. When it reaches in one point, again, turns around. So like that, the it is Samsāra. It’s also like a wheel turning all the time.
So similarly in this way that we are also doing so, therefore, we must make a strong will to practice a pure Dharma. Dharma that can blow out the fire of suffering. A Dharma that will become a real antidote to subdue our defilements. And so until and we pray to the guru and Triple Gem so that one will be able to carry such practice until we have a real inner feelings and we should meditate. Then to think of the law of karma or the cause and effect that the the cause to be born in this saṃsāra is the the actions that we have taken in the past.
And then the non virtuous deeds the non virtuous deeds that we have indulged out of defilements, that out of desire, hatred, and ignorance. By indulging in such vices, temporarily that we have terrible things, undesirable things, and eventually cause us to be born in the lower realms. So the nonvirtuous deeds is actually very terrible, the worst enemy that one could put into a unceasing sufferings so that from every possible way, every methods that one will use and try to avoid. And not only the one the non virtuous will cause us more suffering, but even it will cause again more suffering. For example, by indulging in the non virtuous deeds in this life that will not only reap the results, but again in the future lives that one will have the habit of repeating again.
For example, there are people who enjoys hunting and killing animals, which means that in the past, they have killed so many that still they have the propensity. They have a liking of doing it so in this way that they create continuously create more non virtuous deeds. And so non virtuous deeds, it’s a result. So in by in every way that we should try to abandon the nonvirtuous deeds. And then the virtuous deeds means the the opposite of these which are abstaining from killing, etcetera.
And by doing this way, that not only we will have all the the good things and which will even help us to to reach nirvana and to reach even the ultimate enlightenment by abstaining from the non virtuous deeds. So the to perform the virtuous deeds is the the thing that is really helpful, the real friend, the real friend who can help you in the need. It is just like a real friend who can help you when you are in trouble. So, similarly, here also, once you treat the virtuous deeds as one’s greatest friends and perform it even it is a very tiny one. And then also to think about this indifferent actions, which are working, etcetera, which do not since they do not produce any sufferings, they do not produce any merit, but we are always doing it, and it is a waste of time and waste of since they do not produce any positive results that we must try to change these indifferent actions to the virtuous deeds.
And so in this way, to think about the non virtuous deeds and to think about the virtuous deeds and to transform the indifferent actions. So in this, you meditate for a moment. So in this way that by even by briefly going through the subject and even wishing to to practice Dharma has enormous merits. So if one by hearing, by studying these texts that if one really practice whatever amount that one could spend according to one’s ability, that it is a great benefit. So here, we will have the morning break, and then we’ll resume again in the afternoon.
So now in continuation of the second session of today of teaching and meditation, Again, we began with the recitation of the lineage prayers by remembering their kindness and deep devotion through deep devotion that we pray to the lineage gurus so that one can practice one’s mind will be lead to the Dharma practice. And Dharma practice will be successful and that all the illusions and the confusion will be cleared up, and all the illusory vision will turn into the transcendental wisdom so that one will be able to succeed in attaining the ultimate enlightenment for the sake of all living beings. So with this in mind that you repeat recite the lineage prayer. So, again, you know, always with the creation of the right motivation for the sake of all sentient beings that one must attain ultimate enlightenment. And in order to get enlightenment that you are receiving this teaching with the right behavior, with the right intention, etcetera.
And then the actual practice, of course, has a preliminary part, main part, completion part. Preliminary part is in order to set from worldly path to a spiritual path to take refuge and to in order to make it the higher path to create the enlightenment thought. And then for the main part, after there are four main part. The first is that if you have attachment to this life, one is not a religious person, And that directly tells the the right way and the wrong way and indirectly explains the need to meditate on the precious human birth in order to need to arise to in order to arise need to practice Dharma to meditate on the precious human birth, which has four ways from from which is very rare from four ways, the cause point of view, from number point of view, from example point of view, from nature’s point of view. And then the second part, not only to rise need to practice, but to speed up the spiritual practice, to meditate on impermanence and death.
And that also has three parts, the certainty of death and the uncertainty that when one is going to die. And at the time of death, nothing can help. So this part, I’ll complete it. And then the second line which says that if you have a attachment to the world of existence, then one do not have the proper renunciation. And that so in order to directly explains the suffering of saṃsāra and indirectly explains the the law and the the the law of karma or the cause and effect.
And so first, in order to seek the liberation that one needs to give up attachment to Samsāra. So in order to give up the attachment, one needs to know the suffering of saṃsāra. And there’s suffering of suffering, the suffering of change, and suffering of conditional nature of all things, which the suffering of saṃsāra has lower realms, the hell realm, hungry ghost realm, animal’s realm, and the hell realm. There’s a cold hell, hot hell, neighboring, and semi hells. hungry ghost realm has outer obscuration, inner obscuration, and obscuration of obscuration.
And then the animals’ realms that are that are in the oceans and those that are belonging to the human beings. And then the suffering of change, which the devas and human beings that wherever one is, that everything is actually changing. And then the the suffering of conditional nature of all things is that nothing is satisfies that everything actually, the our existing itself is suffering. And then the second, the indirectly tells the law of karma that explains the cause of saṃsāra and that as nonvirtuous deeds, virtuous deeds, and indifferent deeds. And to think nature of the the nonvirtuous deeds, their result, and to advise to discard.
And non virtuous nature of the non virtuous deeds and their result and advise to discard these nonvirtuous deeds. And then think about the the nature of virtuous deeds and their results and to think about to perform advise to perform virtuous deeds. And then also to think about their indifferent deeds, their nature, their result, and to transform them. So after that is we have completed. Now the the third thing, the third main part is that if you have attachment to your own purpose, then you do not have the enlightenment thought.
And that’s if you have if you give up attachment to the saṃsāra, then you will get nirvana. Of course, once you get nirvana, you get the peace real peace. But it is not proper to oneself one alone to be free from the suffering while all the other sentient beings who are actually our mother are in the suffering and oneself to be to have this to be free and while all our own very dear parents and friends are in the midst of suffering. So one must take one must take the suffering of other sentient beings to yourself, and one must give the one’s own merits and virtuous deeds to the others. And by this merit, through the blessings of this merit, through the power of this merit, then may all sentient beings attain enlightenment.
So these this is the commentary, the brief commentary on the third line, which directly explains the result of exchanging self and others meditation, but indirectly explains the the cause cause to practice this, the cause to do such meditation, which is to meditate on loving kindness and compassion. So now after seeing, as I explained in the beginning, that Samsāra is full of suffering. So in order to escape from this suffering, as everybody wish to be free from suffering, And that by practicing the by practicing the virtues by performing the virtuous deeds, that even if one gets a nirvana for oneself, such as a śrāvaka or Pratyekabuddha, but it does not fulfill our own main purpose. It does not it is not the highest goal that one should seek. And not only that, that it is one could not help other sentient beings, and it is a hindrance in obtaining the ultimate enlightenment.
So, therefore, it is not proper to seek nirvana for just one one’s own purpose. And in order to benefit for the benefit of all sentient beings that one must attain ultimate enlightenment, the full enlightenment. And this fully enlightenment does not arise without proper cause and the condition or nor it does not arise from the wrong cause. For example, if you plant a seed In the wintertime, where there’s no heat and moistures in the dry land, if you plant a seed in the wintertime, then if the plant does rise, it will not grow. Also, the one who wish to plant a rice by planting a seed of barley, the rice will not grow.
The one who wish to plant a rice, he have to plant the rice at the right time, right temperature, at the right place, in the right soil, and the with the right condition. When all these conditions are together in the right place, then the crop will grow. So the full enlightenment is also the main cause is the compassion, and the root of it is the enlightenment thought. And the condition is through the skillful means that one could accomplish this. And so, therefore, to in order to first So it is very worthy to aim for the highest goal.
And it is not right when we have a such a good opportunity not to aim for the highest and to aim some for something lower, it is wrong thing. And then one must think, although it is a very great aim, but it is something that very great and too great to achieve, and it has many obstacles and very difficult to overcome the obstacles that one may not one may kind of discourage. But, actually, the fact is that Mahāyāna path is easier to practice than the other the self nirvana. It is easier, and it is better. It it in many ways that it has a great advantages.
For example, the Mahāyāna path is to deal with the sentient beings, and the sentient beings all help us achieve achieving the enlightenment. For example, the when you see the sentient beings who are not happy, who are in suffering, that you wish to them to be happy. So it help us it gives us a chance to practice the loving kindness. When you see the sentient beings who are in suffering, it gives us a chance to practice the compassion. When you see the sentient beings who are poor, it give gives us to practice the the generosity.
When you see the sentient beings who are hurting you, who are harming you, it gives us the chance to practice the patience. So the Buddhas are the guide of our path. Similarly, the sentient beings also help us to achieve enlightenment. So we must practice the loving kindness. Just like the one’s mother gives love to one’s child, mother gives love to child, we should also give loving kindness from the depth of our heart.
And the loving kindness means that one focusing on a specific sent sentient being, that wish that particular sentient being to be happy and to be with the cause of happiness. And you wanna do this because there has a great benefits. As it is said in the sutras, it is a far more meritorious to meditate on loving kindness for a sentient being for a single moment than to make offerings. Countless Buddha fields filled with the offering objects. It is more meritorious to practice loving kindness to a sentient beings than to make offerings to all the buddhas.
Because all the buddhas, they have a tremendous love, love, and compassion to the sentient beings. Just like a mother who has only one child, generally, all the mothers have a great love for their child. Particularly those mothers who have only one child had has a very special kind of loving kindness. So such things is with within the buddha with all sentient beings. And beside every sentient being possess the Buddha-nature.
So, therefore, it is a very merit great merit to practice on the loving kindness. And to lead to do this, to practice this for us a ordinary person, it is difficult for us to do it straight away. So we must go a step by step. And the first is to meditate on the one’s own relatives, one’s own neighbors, neighbors who are close to you, and then through the the indifferent sentient beings, and then through through the more difficult ones, like one’s enemies, and eventually with the all sentient beings. So the first how we should meditate is that one should keep loving kindness to one’s own mother as an example.
The example is giving in to one’s own mother. That one’s own root mother, which means the present mother, or whether she’s alive or she’s passed away, that one should visualize her appearance in front of you. And then also remember all the kindness and the care that she has given to you and think that how kind that she has. She has given you the the body, giving you the life. Not only in this time, but for countless lifetimes that she has become among my once mother, that there’s no counting.
There’s no way to count that how many times that she has given been as one’s mother. That all the milk that we drank from one’s mother accumulated together, it is far more than the four oceans. And not only as a mother, but also being as a father, becoming father and other relatives that who are giving us so much wealth, so much love, so much care that nobody can measure it. So in this way, the first to sort of recognize one’s mother, to to know that it is the mother is a very, very important, and then to remember the her kindness. The second thing is to remember her kindness.
That every time that she have become our mother has given us by carrying our body inside her for many months in going through many difficulties. Finally, at the time of birth, that is almost going through the edges of death, which means that there’s a great danger of the mother or to her own life. But even such suffering that she does in order to save, in order to give us the other life. And after the birth, we are very small, cannot do anything just like a worm, cannot do anything. But through the her kindness that she has look looked after and given us food and clean our bodies all the time, hold it, give us food and clothing, protect it from all the fears and danger.
And after growing up, that even one’s most precious things are no hesitation to give to one’s child. And not only that, she has shown us the right path, advised us the right the right things to do and advised not to do the wrong things and taught us the language, help us to to educate and to become in other words, to become a proper human being is through the kindness of one’s own mother. And so that today we are human beings that can think, understand, and learn, and even have a chance to practice Dharma is through the kindness of one’s mother. And the kindness that mother has given has no measure. It is measureless.
And then the third thing is to practice the the loving kindness. The loving kindness means wish the sentient being to be happy and to be with the cause of happiness. And so in this way that you remember one’s mother and that you wish this particular mother, one’s own root mother, to be happy and to be with the cause of happiness, that I must create enlightenment thought to make her happy and to make her with the cause of happiness. And make a very strong will to make her happy and to make her with the cause of happiness and to pray that she may be happy and she may be with the cause of happiness, etcetera. So the practice is linked with the creation of enlightenment thought, linked with the making will or or creating the right motivation and linked with the prayers.
So and also recite this as you meditate. Also, you recite these words and so that until you have a real loving kindness that rise that you should practice. And then also, you should practice the in other peoples who are not and gradually, first to one’s mother and then love one’s father and one’s relative and friends and neighbors and so forth that so all the people that you have normally contact, the people who are close to you, people who are near you that one can easily arise the loving kindness with the with the those people for such people that one should practice the loving kindness. Then after this, once you can do this, then you should