Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 88-minute session from the 1998 Lamrim series, Khensur Rinpoche opens with three memorable pot analogies that define the three faults in listening to Dharma: the poison-filled pot (tainted motivation), the upturned pot (wandering attention), and the leaking pot (forgetting what was heard). He first walks through the benefits of hearing Buddhist teaching — understanding what to abandon and what to cultivate, stopping negative actions, advancing through the three trainings of ethics, meditative stabilization, and wisdom. He then introduces six conducive listening attitudes, developing the image of practitioner as patient, teacher as physician, and Dharma as medicine — closing with a brief gloss on the Medicine Buddha mantra’s repeated word for doctor.
File metadata (for organising)
File: 03 LR 1998 08 11.mp3
UUID: 3caebb89-9c89-42f4-aa6e-a981b12f37b0
Teacher: Khensur Rinpoche
Collection: Lam Rim (Khensur Rinpoche)
Date: 1998-08-11
Recorded at: Buddha House Adelaide
Duration: 88.0 minutes
Words: ~6,137
So any kind of sentient beings in this world wishes happiness and do not want suffering. Is better? Yeah. So so I repeat here. So I’m the kind of sentient beings here I’m here in in this world wishes happiness and do not want sufferings.
No. All today is that that I don’t So in that case, we all do meditation and we’ll do meditate on we’ll do meditate for the sake of happiness for both of on both for both to yourself and the others? No. So, as I mean, all everyone wishes happiness and does not want suffering. For that, we’ll for that will will try to eliminate all the sufferings and to and try to achieve the excellent happiness or the ultimate happiness.
For that for that reason, I shall practice for that reason, and I shall therefore practice for the I mean, happiness for for the sake of all sentient beings. So for that to alleviate to eliminate all the sufferings and and achieve the happiness of all the sentient beings, I shall practice the Dharma and for the Dharma or I shall sincerely practice this precious teaching which is Lamrim and which is the essence of all the teachings of Buddha. Yeah. Those are the things. So so when we present the Lamrim teachings or Lamrim text, it has main four outlines, which are the there are four main outlines with first is demonstrating the greatness of the author in order to establish the authenticity of the teaching.
And second is explaining the greatness of teachings in order to arouse faith in instructions. And the third one is the how to explain and how to how to explain and listen to the teachings which possess two kinds of greatness. And Excuse me. No. Third one is how to, yeah, how how to explain and list listen to the teachings which possess to which possess two kinds of greatness.
And so, Wait. The first one is demonstrating the greatness of the author in order to establish the authenticity of the teaching. This is the one. And the sec excuse me. Second one is explaining the greatness of the teaching in order to arouse faith in the instruction.
This is the second one. And third one is how to explain and listen to the teachings which possesses two kinds of greatnesses. And the fourth one is, I think, So, you know, how how did I mean, the actual instruction will lead the students? So so from the major four great major outlines, we have finished the first one demonstrating the greatness of the author in order to establish the authenticity of the teaching, which is how the teaching has been originated or descended from Buddha then to Nāgārjuna, Sangha, etcetera. And and we have also dealt briefly with the second part, which is explaining the greatness of of the teaching in order to arouse faith in the instruction, which has two parts, like explaining three features and explaining the four greatness or greatness.
And and about the for greatness, we have already explained, like, how the example taken as the painter. And so this is how we have finished up to this now. So, Lamrim teaching is not the very concise one, it is very profound very profound teaching which includes both the sūtra and the tantra teachings, or the or both the sūtra and tantra subjects. The Lamrim teaches the sūtra scripture all the sūtra parts and later it teaches the tantra teachings. During the Lamrim teaching, it teaches both the it teaches both the profound teaching of the the profound it teaches the profound teaching, which is emptiness and also teaches the sūtra about the path.
This one? Oh. So, today, we’ll go we’ll go through the third outline, which is the how to explain, sorry, how to listen and explain and listen to the teachings which possess two kinds of greatness. So, now, so when we deal with the third main outline, it has it has three subdivisions, which are the how to, first, how to listen the teachings, and later how to after listening the teaching, and and the next second is how to explain the teaching, and the third is sequence of what to do together at the end of at the end dedicating virtues for the attainment of complete enlightenment. So, when we’re thinking about how to listen to the teaching, listen first, to listen to teaching, one should understand the benefits of listening to Dharma or the teaching.
It is like if you suppose you are doing a work, if you see the benefits of doing a certain work or certain particular thing, then you will engage in that work later on by thinking the usefulness or the benefits of that particular job or a work. So, like, likewise, if you see the benefits of hearing the teaching, then then you feel very happy to engage or to practice or to hear the teaching. So, so it’s important one should see or know the benefits of listening the teachings. So, so in the Buddhist teaching, have two part. We have, like, what to be abandoned, pang means abandoned and and attained or so what to be abandoned and what to be done.
Alright? So, when we say things to be abandoned, which is the disturbing emotion, and when we say about what to be done or what to be retained is the happiness we need and then we also retain like an enlightened mind enlightened mind. So, he hears this, by hear by hearing you understand Dharma means so, understand Dharma means you will know how what to be what things to be abandoned, what things to be retained or to be practiced. So, if you don’t have a knowledge or if you don’t have a knowledge of hearing, then you you won’t understand the practice of, you know, practice of what is to be taken, so what is to be abandoned and what is to be practiced or done. So and you feel like some and you and if you don’t have a knowledge of hearing then you are I mean, you are like in a dark place and having no idea what to do like.
So, if you have a knowledge of hearing then you are you are being able to get rid of that darkness which is the darkness of illusion darkness of your disturbing emotion, alright? And you can understand the practice you can understand how to practice. So this is what I mean, the seeing or the knowing the benefits of hearing is important. So, for example, like we buy newspapers and books, And when we buy those newspapers and books, we read, and then we are able to know what’s happening, what’s happening in this world presently or currently, and they will know about. And by reading the books, you can get certain knowledge of what has been written in the book.
Likewise, if you practice or if you sorry. If you hear the the teachings, then you will know what so then you will understand the teachings of Buddhist Buddhism. So, we said so, up to here, we went through the word, say, hearing you understand the Dharma. By hearing you understand the Dharma. So, we have dealt with that.
Then second is that by hearing you you you can stop doing negative actions means so by hearing you you you are being able to eliminate or stop doing negative actions or demeritorious actions. So, Buddha has taught, I mean, numbers of teachings and but when we but these all are divided in three categories, which are the three trainings or three teachings of Buddha, are the which has been classified into three basket teachings (pitaka). And the first is the Vinaya pitaka, and the second is the Abhidharma pitaka, and third is the Sūtra pitaka. So, when we look through the Buddhist teachings Buddhist teachings, are many things or many teachings to be practiced, but when we summarize or collected those teachings of the practice though, and it just means that we can classify all the Buddha’s practice into three types of practice.
So, when we we summarize or when we classify those practice or trainings into three, which are it can be those are Buddha’s teachings or practices are also classified into three, which are the training we are, there are also three kinds of, classified under three trainings, which is the training of, ethical training and training of, it’s in a training of ethical trainings and training of with high training of ethics and high training of meditative stabilization and high training of wisdom. So, are three types, like, one is but three basket teachings of Buddha and also three high trainings. And which has been classified if I don’t mentioned already? So, if have good hearing of the Vinaya basket, and then, or if you have an understanding of Vinaya basket, as a result, we are able to stop the, as a result, we will be able to stop the demerits or doing negative actions by following the high training of ethics. And if you have understanding of the second basket or like, which is sūtra basket, then you will understand or you will know or you will understand the practice of meditative stabilization.
By knowing that, then you can be sorry, you can eliminate all the gross disturbing emotions which are like, like mental wandering or distractions, etcetera. You know? And if we have and train in the Abhidharma basket, and then by doing training in that we can then we can understand the high training or the wisdom and gaining certain such a certain knowledge which is high training in the wisdom, then we are able to abandon all the disturbing emotions and by that we will reach the nirvana or the liberation. So, it is our lack of knowledge or lack of hearing to the teachings for the three trainings and the basket of the teachings of Buddha. And it is because of our lack of hearing or understanding of knowledge, we are not able to get rid of all the negative actions or our mistakes and cannot gain all the qualities of the teachings.
So, if you practice and then listen to the Dharma and read the text of Buddha’s teaching, then we are able to overcome all our negative actions and can gain all the qualities of the Buddha’s teaching and we are also being able to attain the enlightenment in a short time. So, at the moment and I’m teaching you and you’re listening to the teaching and by doing that you will understand what should be practiced and what is to be abandoned or what should not be done. So, these are I mean, you will know what to practice and what should be abandoned. So, these are the benefits of hearing the teaching. So in that case, one should arouse faith in faith in the Dharma and keep respect give respect to your give sorry.
Give respect to your within your Dharma friends and show your love and kindness towards your within the disciples or within the audience. So, because it is the greatness of your of the teaching as well as the greatness of your friends or colleagues by that you are you get this chance to or this precious chance to practice or listen to Dharma. So, it is the master or guru who who who shows or gives the instruction of the teachings. So, for for that reason, one should give respect or reverence to the teaching oh, sorry, to the master So, the knowledge of hearing is very invaluable, through that you can gain, through the knowledge of hearing, can gain the knowledge of concentration. And also, through that knowledge of concentration, you get the knowledge of meditation.
So, Okay. Here is the wisdom of hearing or wisdom of hearing is very, very invaluable or very precious. That’s it’s very yeah, it’s precious because through that you can gain the wisdom of concentration and wisdom of meditation and as well as you can achieve the liberation. So, the wisdom of hearing or understanding of hearing, of knowledge of hearing is like a root. Through that you can achieve those three, like the knowledge of concentration or wisdom of concentration and meditative wisdom and get the liberation, etc.
So, so the knowledge of wisdom is the root knowledge, it’s very invaluable. So if the, if we have a chance to buy the knowledge of hear, I mean hearing, then sorry, even we are meant to be by purchase the wisdom of knowledge by cutting of flesh from your body, we should we should do as well. You understand? Yeah. No.
Yeah. Can you hear clearly? Cold. Oh, good. Good.
Very good. If you have a knowledge of hearing, then it will help you at any time, at the time you are very weak or you are very rich or very healthy, so it’s at the time you are very poor or poverty or poor. No, it’s No. Alright. So, if you have the knowledge of hearing, then it’s like you are having a very good friend with you and which help you at any time, at the time of your at the time of poor or rich.
So, and So, it’s like if you have a knowledge of I mean, knowledge of hearing, then you it’s like you’re having a very good and reliable friend because it helps you at any time at I mean, like, at the time of poor or rich or you are in a very critical point or very happy and in a very happy state. And it’s not like worldly friend which are not reliable because world world worldly friends are like they are very kind and they are very supportive at the time you are very rich. And they are they are not supportive or they don’t care for you at the time you are very poor. So, for example, like, Rinpoche gave an illustration here, because worldly friends are not reliable because, for example So, example, like, once there was there was a man or a person who was very poor and at that time he or she doesn’t have any, you know, brother, sister, uncle or auntie or nephew, cousin, etcetera. And later in his life, he do some business and he were able to, I mean, gain certain amount of money and become, say, like, rich.
And at that time, and I mean, many people approach him, come come to come come towards him and saying, I’m your uncle. I’m your and same relatives or brother, sister, etcetera. So, you know, at the time at the time of his, say so I can say, poorness, and he he hasn’t got he or she hasn’t got any relatives, parents, sorry, brothers, uncle, auntie, etcetera. And later when he become a rich person and many people I mean, people called themselves his uncle or auntie or etc. So one day what he what the person did was that he or she invited all those people for dinner at his place and he put the heaps of money on the altar and saying that, these are, I mean, these are the ones, I don’t have any relatives or uncle, auntie, but they are turned into my auntie and uncle, relatives, etcetera.
So, I prostrate to you the money or heaps of money. So, he he did the prostration. He did the prostration to the pile of money on the altar because because of that pile of money, he got certain, I’m like relatives, like auntie, uncle, etcetera. So if you have the knowledge of hearing, then we have, I mean, so, so the knowledge of hearing is very good friend of us. And if we have that, then, and so, it’s not, it’s not only a friend, it’s a and we all say the knowledge of hearing and also the wealth of hearing and the wealth of faith, wealth of ethical discipline or wealth of morality are very, very important and very come to us which we need to cultivate it.
So, usually when we say, to earn wealth, when we say we, I mean, earn the wealth, alright, earn our wealth and then we just go after money to earn something, but it’s not like that. It is not like that. When we say earn the wealth means we need to earn or strive for the wealth of hearing, wealth of faith, ethical discipline, or wealth of wisdom. And if you have attained that, then you can serve our teachings or serve serve our teachings as well as for the sentient beings. So so so we we have so these are there are many varieties of benefits of hearing the Dharma or hearing the teaching.
So by seeing that we so so the we have this numbers of benefits of having Dharma. So to listen to Dharma, we should know how to listen to Dharma. One should know how to listen to Dharma. So, we also have how to listen to the dharma. So, are three defects or three faults while when we listen to the dharma.
So, those three faults which we need to abandon or we need to eliminate those three points, sorry, three faults or defects. So, there are three defects or three faults when while we listen to the dharma. So, for if we give an example, like, take the first if there is a container or a pot which is container or a pot which is alright, which contains the poison inside the container. So, no matter how much pure delicious food or drinks we put into that container, but all this but everything will become very poisonous because there are poisons already inside the pot. So and for that, it is not okay or not right thing to use after being mixed with the poison.
So, it is because of the poison in the container which makes that delicious food has been not free to use or not okay to use. So likewise, you listen to the teaching by teaching which is motivated by like, for example, I’ll listen to this teaching and to become a great, like, to become a great or a famous scholar in this world and then and all and also say, and by listening this I listen to the teaching to become a great scholar or and doing this later I will teach or teach this teaching to others and also like, and also if and also if you listen to the with hatred and anger and so sorry. I’ll repeat it here again. If you listen to the teaching with a certain motivation to become like become a a great scholar or famous scholar or teacher in this to become a great scholar or a teacher, and also to listen to the teaching by teaching to teach to others later on. Or if you listen to the teaching by sorry, hatred and anger within yourself, then no matter what what what pure or very holy Dharma or teaching, you listen or listen.
All it becomes tainted due to those negative motivations you have generated. So and and all your so no matter, I mean, no matter how how much teaching you listen, all are become useless or meaningless to people. Motivation. Motivation, no good to say words. So that kind of motivation considered to be not good.
So and you need, what kind of good motivation are required? So what is the right or proper motivation to listen to dharma is that will eliminate all the sufferings of, all the sufferings of sentient beings as well as myself. For that, I’ll attain the enlightenment for the sake of all sentient beings. Therefore, I shall listen to this therefore, I shall listen to these teachings as well as I shall listen to the teaching and practice them. So that was the first example and also the first fault or first defect of appearing to the Dharma.
Such a pot with the poison or filthy inside it or the filthy pot. The second example is, it’s like Rinpoche said, the bowl upside down. It’s also we should say, the pot upside down. If the pot is upside down, then, I mean, no matter how much water or, I much water or, I mean, sink you pour on it, but even a single drop of water cannot get through. It becomes like a like water off a duck’s back.
So this is the second fault and which No. So, yeah. So, not even a single drop of water can get through the pot or being poured inside the pot. So, one should not be like a pot upside down. So, then also one should listen to the Dharma single-pointedly, very attentively, and should not listen like half mind is attentive, I mean, being involved or attending with the teaching and half mind is just wandering around all over the world, Western we should mention the country’s name like India, Russia, America, etc.
And so if you if you if you if you let your mind, I mean, half a mind wandering into, I mean, the world. So, I mean, even your body cells here and but you cannot you cannot get a knowledge or any knowledge by even if your physically or I mean, body is presented here, you can’t get any knowledge because of the the half mondering mind. So so for that, one should keep your mind very single pointedly towards the teaching or towards the Dharma and, you know, let them wander or just go around and and try to reach all the practice. Let try to let I mean, reach all the practice into your mind stream or into into your mind. So, the third defect is like, for example, it’s like a pot with a hole at the bottom.
So, it’s not like the other two pots or two bowls which is the pot upside down or it’s not the pot with the filthy one because it and there’s no poison inside it and I know we can also pour the water inside the pot, but the thing is that it cannot sustain the water inside because of the hole at the bottom, you know. So, likewise, when one listen to the Dharma, one should listen with listen very carefully or very attentively. And not only that, one should try to sustain all the teaching within your mind stream or within your mind that should be able to remind you later that first Rinpoche has said I mean, this is the first part or first bit Rinpoche has taught and this is the second bit and you are being able to remind or remember all the teachings. Say after the teaching you go out and just think about it and should be able to think or remind all the teachings which has been given. So, if means one should be able to sustain all the teaching and not let them forget, alright?
Not let to forget. Because so if you forget, if you I mean, are not able to sustain the teachings within yourself and forget everything, then no matter how much teaching you listen, then later after the teaching you go out and discuss among your friend and you are you are not able to remind or remember any of the teachings which has been taught and and there’s no use of, I mean, attending the teaching because you forgot everything. So one should be very mindful while teaching and while listening to the Dharma. So, it’s very important one should not let forget all the teachings which is what has been taught and should be able to, you know, sustain all the teachings within yourself and then should be able to know these are the first bit which has taught and this is reminded very specifically, like this one part, second part, third part what Rinpoche has been taught. And then later and if you are able being able to do this, then later in a day or after and you just think about the past teachings and you can also meditate on the section like a section.
This is the first section what has been taught, this is second. So if you are not able to sustain all the teachings and then forget everything and and later you want to do or practice or to meditate on the teachings what has been given but you are not able to do that and it’s just thinking now, ‘He says something at that part, something like that, ‘ but not sure what to do. So it’s very important to, like, able to keep all the teachings or sustain all the teachings within yourself. So, I mean, forgetfulness is a very, very, I mean, huge mistake, you know, which mistake or fault. So if you forget the teachings all the time, then you won’t be able to develop your practice or knowledge.
So so what is the best method? Not to forget all the teaching is that some people, take notes, and some people read books often. So some books often. So it is very useful to do this. By doing that, I mean, like taking notes, and later you read the books or or read through your notes, and then you will re I mean, remind all your teachings.
And it it is also it’s not just enough by doing once. Alright? And you should remind all the teachings very often and think about it, but I mean, think about it very often. So by doing this, we will able to sustain all teachings and never forget the teachings what has been taught. So, actually, I mean, we have no time here.
Otherwise, it’s good to, I mean, gather after the end of this teaching, we just go out and get together at end of teaching and discuss within ourselves, among students or disciples, to say, I mean, Rinpoche Shi has been discussed this and that, this, it has been taught, it’s good to discuss within the colleagues through that, and we can sustain or we remind all the teachings with within ourselves and never forget all the teachings. Oh, yeah. Teachers. And so I mean we just discuss and like debate between students. So, we have described all these three defects of three folds of listening to the Dharma.
So it is very important to eliminate those three defects of the pot, which has been example for the mistakes of hearing the dharma, three mistakes or threefolds of listening to the dharma. So it is very important to abandon all these three defects of listening to dharma. So, these are three of three faults to be abandoned. And there are there are some to be achieved or to be obtained to listen to the dharma now. Alright.
Okay. So what it says is, so there are three faults or three faults to be abandoned while when listening to the sorry, to the Dharma and the three faults acts as the obstacles of listening to the Dharma. And there are also certain things which are or we need to cultivate the six conducive attitudes to when one listen to the dharma. It means the the conducive attitude is like considering while when when while sorry, while when one listen to the Dharma, one should consider that yourself to be like a sick person and seeing the spiritual teacher as a skilled physician and seeing the teaching as a medicine. So it is also said that if you have that conducive attitude, which is the considering, if you have that conducive, the first one, which is considering yourself to be like a sick person, then the latter attitudes or the rest are being rest, you can, I mean, cultivate them very easily or by itself, comes by itself.
So, it’s like, I mean, if you have the first conducive attitude which is consider yourself to be like a sick person, then the rest are come automatically by itself because, for example, it’s like if you had a stomachache, then if you had a, I mean, like sick or if you are sick or stomach ache, for example, like disease, then you ought to, I mean, by naturally you think about taking a tablet or medicines. To consume medicine or take tablets, you need to consort a doctor what medicine to be taken. So so here we said that consider yourself to be like a sick person. So one person may one may think that, how can I do this because I am not sick at all? No.
So it is possible for one to think that way because you are not sick and you may think that, why should I how can I do that? And why should I do this because I am not sick at all? Am very healthy, something like that. I’m not sick. I’m not sick.
So, in fact, when actually we are sick, we are not able to distinguish what sort of disease or illness we have. It’s like a person having a huge fever, something like that. When you have a strong or very high or severe fever, then you feel like illusions or delusions and then you are not able to recognize that you yourself or the person is sick and instead of he just singing or I mean, singing or etcetera, because he because of that huge or the serious severe fever, then he or she cannot able to distinguish what sort of disease they have. So, in that case we need to think think about the disease or sickness. So there are two kinds of disease or sickness which is one is the physical or body’s illness or body’s sickness we get.
And one and another is the mind or the mind still get ill or sick. So, like, illness like, you know, like fever and then colds or stomach ache, etc. These are the illness, these are our illness, like body illness or physical illness. So so the the mind illness or the mind sorry. Mind mind illness is like those disturbing emotions.
These are the disease of the mind, Like, emotion and, like, desire, hatred, ignorance, and confusions, these are the mind illness. So those the physical or a body illness which possible, which can be cured by consulting a doctor, like ordinary doctor, and be cured by the doctor by giving the, like, medicines or the liquid, like glucose, etcetera. But he or the doctor but the worldly doctor cannot cure the illness of mind. Mind illness. So the worldly or ordinary doctor cannot cure the mind illness or mind disease.
So to to overcome or to get rid of those mind illness, one should so there are no capsules or no tablets to cure the mind disease. To cure that mind disease, mind illness, we need meditation. So meditation is the medicine to cure that mind illness. One may think that the mind illness is not a mind illness or mind disease illness is not not an illness because it doesn’t give any pain or, like, trouble, something like that. It doesn’t give any pains or it hurts your body, something like that.
So one may think it’s not an illness because it won’t hurt you, it won’t give any pain to you. No. But, but the fact is that the mind illness really, it really hurts us, it gets pain to us, but we are not able to recognise what pain, what sort of pain or which pain that mind illness gives to us. So, but in fact that the mind illness does give suffering or pain to the other but we are not able to recognize it. For example, like, when you are you know, in a like what is it like?
Or you are having a nice rest in your room and very relaxed, sort of very calm and relaxed or peace within yourself in your room And then suddenly as someone enters your room and just say, I mean, use some harsh words to you like, I mean, you are such a bad person and then say, you are like a thief, exodus, use very sharp words, then immediately you get I mean, the anger arose within yourself and then you you start saying I mean, like, something back or you retaliate to that person and immediately, you know, like, your face, like, blush or turned very red. And because due to that I mean, wherever you look, it is very red at every I mean, everything is very red. You though everything what you see is red. And then and due to that anger, mean, body shakes or like trumbles. So that is the suffering or the pain of the illness, which is so illness of anger, it’s also an illness of mind.
Yeah. I mean, that illness or that anger of illness or that mild illness disturbed your previous mind, which is very previous mind, which is very happy means which while you were in rest or even, like, peace in your room. And likewise, we have also the illness of attachment. For example, someone one of your friend has a very beautiful or very good furniture or thing to him or her and you saw that particular thing in your friend’s house or friend’s place. By seeing that you are very attracted to the particular object and thinking that I should buy this And then later you go to the market and saw a particular object in the market and you which you really want to have it or possess it, but you cannot effort to buy it.
And and you return back to your room and and and then thinking that, I mean, I’m attached to that and I wish to have that but I cannot afford to buy this and that. And you keep thinking about that particular object in the market and your mind becomes very restless. Alright? It’s very it won’t keep your mind in very peace just like feeling restless. So these are the illness of it’s also the illness it’s it’s it’s the illness of or the disease of attachment, which is also the mind illness as well.
So, this, I mean, we have described the two mind illness. And so, like that, I mean, there are still many mind illnesses like that illness of attachment and the anger. So there are many still many but we we still didn’t so but we are not able to we don’t know how to we we are not recognising what are the mind illnesses. So but so for that to overcome or to abandon those or get rid of all those illness or mind illness and we are we are doing med meditation, and the med meditation is the one which cures all the mind mind illness. And and and we cannot cure sorry.
And Oh. We cannot we are not trying to overcome that. Meditation is not meant to overcome your physical illness, but it is for the mind illness to cure. So alright. So so meditation or the Dharma Dharma or the teachings of the Buddha is the medicine to cure that mind illness or disease, and the Buddha is the the doctor to cure that Same doctor.
No. He’s the mind doctor. So Buddha is the doctor to cure the, I mean, mind illness. So, you know, when we recite the mantra of the Medicine Buddha, we start with Om Bekandze Bekandze means it’s doctor, It means doctor and doctor. Oh.
So usually, Maha Bekandze is huge, all right? Or great big doctor or big doctor. Big doctor. Doctor. So we are we recite the mantra of the Medicine Buddha, we are just calling the doctor, doctor, or great doctor.
It’s a I mean, the doctor of, you know, the mind illness or a Dharma doctor. Yeah. Mind doctor. That is the thing, John. We’ll stop here today.
Actually, have already I mean, taken five minutes more. So, I mean, we have we actually, I mean, safe or just give five minutes for the questions and answer, but it is not definite or compulsory to put up the question for Rinpoche. So And it also seems I mean, it’s good that if you have no question, it means you have understand all the teachings very well.