Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Anchored in Śāntideva’s image of a sick person who reads the prescription but never takes the medicine, Khensur Rinpoche completes the Lamrim’s preliminary section in this 87-minute session before the actual graduated-path instruction begins the following week. He develops the medicine metaphor at length — mental illness as the root of physical suffering, the leprosy patient who must take tablets for years — to argue that Dharma practice must be continuous to generate genuine antidotes against disturbing emotions. He then covers the motivation and conduct required of a teacher: the four kinds of generosity, the twenty benefits of teaching Dharma, and the need for a mind free from hopes for praise or material offerings. A short Q&A on karma and causation, including why Buddha Śākyamūni no longer suffers, closes the session. Suited to students already following the series who are ready to enter the main Lamrim instruction.
File metadata (for organising)
File: 04 LR 1998 08 18.mp3
UUID: 35eaf3c3-98ad-4651-a135-52cbc9c747ec
Teacher: Khensur Rinpoche
Collection: Lam Rim (Khensur Rinpoche)
Date: 1998-08-18
Recorded at: Buddha House Adelaide
Duration: 86.9 minutes
Words: ~6,557
So so up to now, we have been deeply we have dealt with the the outlines of the Lamrim teaching which are the so we have been taught about how to listen to the Dharma and then so the main three part which is how to listen to the Dharma and then the how to how to teach the Dharma when one have understand all the teaching and the last final is the conclusion, what to do at the end. So so when and we have also dealt with how when we talk about how to listen to the Dharma, it has three main parts like thinking about the benefits of listening, the teaching and developing reverence towards the teaching and the teacher, the actual way of listening to the teaching. So, we can that part and we have also we have also sorry, we have also finished with the when say how to listen to the Dharma. We have to to listen to the Dharma we have to go to the three faults which has say the three defects of the pot we have already dealt before. And then later now we have to and then we have also dealt and to listen to the Dharma there are also like six the three ways of listening to the Dharma means avoiding the three folds of the pot.
And also cultivating the six conducive attitudes. So, among these six we have finished up to the third which is so we have finished the first three which is considering yourself to be like a sick person, seeing the spiritual teacher as a skilled physician and the third is seeing the teaching as medicine. So we have finished these three. So today we’ll continue with considering the teaching as the cure for the disease. So, as Ārya Śāntideva has stated, make use of this may work accomplish nothing.
Will the sick person will the sick be helped just by their reading the perception? What here I mean, this is just an example for just an example said, so when we are supposed to do some particular work or a task, it’s not just enough by saying, in just it’s not enough by saying, I would I could do this and that. So, just mere saying or mere just using mere word or like saying is cannot we will will not accomplish or will not finish your work. So, I mean whatever work we are supposed to do, we need to involve with that, we need to engage to the we really engage or engage to that particular job so that we can accomplish the accomplish any kind of task which you are supposed to do. So this is just an example.
Śāntideva has given us an example, but it means that, so you should imagine yourself as a sick person consulting the doctor. But by consulting the doctor, doctor will specify or like recognize your disease or disease so that you can, or your illness, so that the doctor will prescribe the medicines which cure your disease and then you understand how to consume those or take those medicines that which are the morning tablets and afternoon and then the evening medicine. But it is not just enough by understanding how to take the medicines and just simply understanding the way how to take. The medicine cannot cure your illness. But you really, what I think is you really need to take this medicine and it’s not enough for understanding how to take.
You need to take the medicines and then it will and it can cure your disease. So as for the disease or illness, we have two kinds of two types of illness, which is physical illness and the mental illness. And you said the physic you know, physical illness and the mental illness which is I mean, also say the mind illness is much better. So, and when you look, think, when you think about the physical illness and just check which is the source of which caused the body ill, I mean the physical ill illness or where this physical illness comes? It is it comes from the mental illness or mind illness.
So, so mind illness is the cause of the the physical illness comes from the mental illness or mind So, so, well, we’ll take an example how, what I mean, how this physical illness comes from the mental illness or mind illness. Because for example, say, you know, we there are certain disease which caused by feeling cold, say you’re mean you feel very cold and then due to all that particular climate cold weather or something that you get sick or like in suppose it’s in the winter, alright, you get very cold and get sick. So, to so this is the I mean, and the particular sick is the result of something and to so to, yeah, yeah. So, to have, to self, to get some result or a particular result, result cannot be just comes by, it should be cost, results should be, results should be derived from a cost And that cause, it’s not just enough by cause. Result, so result comes from the causes, cause and condition.
It depends on both cause and condition. So, if, to write, to write a result, the both cause and condition is required or should be present. So for that, so as for that, we say the condition is our So, yeah, so we talked about the disease which you are, gets from, gets from when you get cold. So, as for that particular disease and you are suffering, it’s a result of something, it’s a result of the cause and condition. So for that we can the feeling cold is the condition which is the condition for that disease and then the causes, it’s like karma.
karma is the cause but when you check through where the karma comes, which karma comes from your mind, which it performed by your mind. So the main main cause is the karma. So it’s the mind which cause the karma and get let and then let you suffer or get results like, so you have to suffer that particular result or the disease. So, so the mental, this is how the mental mind illness is the, is the source or the cause of the physical illness. So, if suppose we have a disease like leprosy, leprosy and a person a person having the suffering from the leprosy and he’s taking, he’s consuming or taking the tablet and he he cannot, he or she cannot cure his disease that leprosy or leprosy by just taking a medicine for a month.
He or she has to take that medicines for months and years, so months and like years and years. Otherwise, mean, they cannot cure a disease like leprosy. So, so we are doing, we are practicing the Dharma or really, we are practice, are practicing the Dharma. So our purpose of practicing the Dharma is to cure the mental illness or mind illness which is, so we are striving very hard to get rid of that mind illness and we just, we didn’t take it very seriously or important for the physical illness because if you are able to get rid of that mind illness or mental illness, the physical illness will stop or will get rid of by itself. So we take more serious or more important for, more important to get rid of that mind illness or mental illness.
And for that we engage or we involve with practicing Dharma. So, as that leper or a person who’s suffering from leprosy take the medicines for years, for a very long time like very, take the medicine continuously. Likewise we should practice the Dharma. Now very I mean, we should, we should, we should practice Dharma very consistently or like continuously. It’s not just by practicing once or twice.
And to practice Dharma you need, we need to hear the teachings and then by hearing the teaching we understand and it’s not just by staying content with knowing all the Dharma, but you need to, we really need to meditate or put all the teachings you have understand into the, into practice and just meditating or practice just once or twice is not okay. We need to continue, keep continuing or never, I mean never stop your practice or meditation and by doing this later you will able to generate antidotes in your antidotes within yourself. Here antidote means it’s like a medicine which or which challenge that particular disease and like when, so if you continue your meditate and then, then you will able to generate an antidote in yourself means which you can, the antidote which you can contract with the disturbing emotions and get rid of and you will sooner or later you will able to get rid of disturbing emotion or deluded mind. Yes. So, and as that the sick person takes all the medicines like medicines on the timeline means that I mean morning, afternoon and the evening.
So he or she take the medicine continuously and also follow as to what doctor said. So it’s, it’s, it’s, follow the doctor’s prescription and then he or she is following all and taking those medicines continuously as he or she was prescribed by the doctor. So they are doing this to cure that particular disease. Likewise, when we hear, to get rid of that, to get rid of our mental or mind illness or disease, we need to hear the teachings and then let them, and not, and then by hearing that you need to understand the teaching and to know how to do the practice. And it’s not just enough by, mean, as we said before, it’s not just enough by saying that we, you need to meditate or put all those teachings into practice.
And if you are able to keep or able to continue that or if you continue, if you do the practice continuously, then you will be able to overcome that mind or mental illness. So, so the the Dharma or the teaching has the power or capability to get rid of all this mental or mind illness like the medicine can get rid of the particular disease. It’s because Dharma has that capability or power because, you know, because Lord Buddha Śākyamūni or Buddha Śākyamūni, he has, I mean he has first practiced or first heard this particular teaching and then he later and then know how to do the practice and later he put all those teachings into practice and meditate on it. And by practicing and meditating all those teachings, he’s been able to get rid of all the negative actions and been able to gain all the qualities. So, and being able to become enlightened.
So, and he had experienced this particular doctrine or the teaching, particular teaching and then through his experience, through his experience he taught all these teachings to us. So this Dharma particular has, this particular teaching or Dharma has the capability of getting rid of that illness. So, and we can trust or we can believe that if we, if you practice this particular teaching then you will be able to overcome all the negative actions and so you will be able to get rid of all the negative actions and cultivate all the good qualities or virtues and also able to get enlightened. It’s because Buddha Śākyamūni himself has practiced this particular teaching and able to overcome all the negative actions and gain all the, and gain the good qualities. That it’s not only him also like great Indian and Tibetan scholars have been able to put all practiced this particular teaching and and able to gain achieve the enlightened state or become enlightened.
So there is no there is no particular we don’t have any reason to say this teaching so they have gained the enlightened state or become enlightened or reached Buddhahood by practicing this Dharma and you know, and we won’t be able to gain you won’t be able to become enlightened or reach the Buddhahood by practicing this particular this particular Dharma. Because, I mean, there’s no reason we can’t say that they have gained through they have gained that and reached Buddhahood who practiced this Dharma and we we can’t do that. Can’t do this. Sorry, we can’t do that. This.
So we don’t have any particular reason. So it’s it’s it’s the same reason. So same practice. If you practice this Dharma, which Dharma, then we we can get and reach the Buddha hold or in become enlightened like the others Indian or Tibetan scholars have become enlightened in the past. So, the our great teacher, Tsongkhapa, stated that we can be able, we can get enlightened in one life or one body and also, and he also said we can get, we can become enlightened in three years, in, we can become enlightened or achieve enlightenment in one life or one body or said one means one life in one body means taking one life when you get I mean, when you die to finish one body.
So it means one life. And the three years, and we can also be able to become enlightened in three years, within three years and three years and three months and a half, something like that. Three years and forty-five days, alright. It’s better to say this way. And by practicing the Tantra.
So, So, Dharma, so this, this Dharma, so there is no mistake with the Dharma. If it is because our lack of practice or our lack of ability that we are not able to become enlightened in this particular life or this within this short period like three years and forty five days. So if you are able to do, sustain or able to practice the Dharma in the way like people in the past did, people in the past. So that, and you can also achieve enlightenment in this, I mean this, any of this short period. And so there’s nothing wrong with the, nothing wrong with the Dharma or teaching.
No. So, at the moment we are the person of the first activity or person of the first stage means, this time, so we are the person of the first stage or initial stage. So, at this point, it is good if it is good to practice in the Lamrim or it’s good to practice the Lamrim or the stages of the path or, yeah, it’s good to train in the train in the three scopes. And if you end three scopes and then meditate or practice this particular teaching Lamrim or stay graduated path. So if you, if you are able to do this particular teaching very correctly, then later it is easier for you to practice or enter the tantric practice or the secret, secret, secret path.
Without having a proper understanding of this particular teaching of three scopes, the Lamrim or graduated path, then it is quite hard to enter the secret path, the tantric path. So, this this Lamrim teaching mode, graduated part is very important and so when one should think that it is very very important and very beneficial for us to have this teaching in this world and one should pray, pray for, pray for, pray that this teaching, the gradual departure to last long in this world and and so, I mean, should one so one’s motivation should be like the wish and to pray that to generate a motive or motivation that by praying that this particular teaching should last long. So once you hear the teaching and then understand. So when you understand, when you when you know how to how to practice this particular practice this teaching, gradual part and this is the teaching of Mahāyāna teaching and for that after understanding or knowing how to practice this, one should affectionately or compassionately teach this teaching to the others. So, when one understand the teaching and then to wish, so when one teach the when one give teaching to other, so before by understanding, I mean having by after understanding all the teachings, Then before one teaches, one should think about the benefits of teaching.
And so there are many, it has been stated like twenty benefits. There are twenty benefits by teaching Dharma but if we just describe few like if you teaching Dharma there are benefits like you can gain or accumulate many merits and become very intelligent and able to like, able to minimize or decrease your negative action and increase your, you know, qualities. So, and so if you understand all the benefits of if you understand or know the benefits of teaching the Dharma, by knowing if so if you teach Dharma by knowing these benefits then you won’t face any difficulty while you teach because you know all the benefits of these teachings. So, so our Lord Buddha Śākyamūni, so give respect and reverence to the teaching to the teachings while he give teaching to to the audience or to his to his disciples. He say the same.
So when when one when one teaches the Dharma, you should give respect and reverence to the teaching as Buddha Śākyamūni did in the past. So, here, I mean, I’ve been elevated or put in a high throne. It’s not just for me because it is we are giving respect for the teaching which is very pure or which is very pure. So, by to give reverence to the teaching or to give reverence and giving respect to the teaching, so our say, our Rinpoche has been put on a throne and it’s not just giving respect for him, it’s for the teachings. So the teaching is very helpful or beneficial to us.
And you may think why Buddha Śākyamūni gave such respect to this particular respect to the teaching or the Dharma. Because know that Buddha Śākyamūni knows or understands that it is the greatness, it is the grace of the teaching that he had been able to overcome, he had been able to overcome all the negative actions and become, gain all the qualities. So, say, had been able to reach the Buddhahood or enlighten, enlighten. So, for example, for myself, like, by grace of practicing Dharma, by grace of the teaching or the Dharma, I’ve been able to become a monk in monastery and then finish my Geshe degree which is like a PhD degree in monastery and later been able to become a abbot of the monastery. So it is the contents of this Dharma or the contents of this Dharma that I’ve been able to do all this, complete all these qualifications like geshe, abort or campo, etc.
So, when we teach Dharma, should also have, we need to train what kind of, should know what kind of motivation we need when we, kind of motivation is needed while teaching or while giving the teaching. So for here the Achaya Vasubandhu has stated in his treasury of knowledge or treasury of metaphysics says the act of giving others Dharma should not be a deluded one. Teach the Pure Sūtra and so forth properly. So means, like, so it means that when one teaches the Dharma, one’s mind should be free from this disturbing emotion or deluded mind and also think that when you give teaching that you are just practicing the, you are doing the practice of giving or generosity. So there are many kinds of givings like giving the So there are about the practice of giving there are many many kinds of there are four types of practice giving which is giving the giving of the Dharma, giving of teaching and giving of love and then giving protection and also giving like shelter or like giving shelter etc.
So these are the four kinds of generosity or practice of giving. And here I am practicing, I am doing the practice of giving or giving the Dharma practice of generosity or So how to say it? It’s like practicing or he’s doing the act of giving the Dharma. He’s doing the second part, alright? So there are four kinds of generosity.
Think it’s quite clear. And so, like giving shelter is one, and then second is giving Dharma, and third is giving love and compassion, and fourth is giving protection. So, Rinpoche is doing, practicing the second one here. This is give teaching, he’s doing the practice of giving, giving teaching, the second generosity. So, act of giving shelter is like giving like foods and then like clothes, etc.
This kind of practice giving is like we’re giving practicing act of giving is giving shelter to someone. So practicing the act of giving love is like when one meditate on love, when one meditate on love and compassion for the sake of sentient beings, it’s like practicing the act of giving love, alright? No? So act of giving protection is like for example when we saw an ant or say we saw an ant in the water and just put it out of the, put it, just put that take that ant out of the water, it means you have protected that ant from the water. So it’s like protecting someone from the danger.
So it means the act of act of giving protection is like, mean like this, which is like, for example, we just set this example, isn’t it? Like taking that ant out the water, so these are the kind of act of game protection. So the act of giving Dharma is like one need to learn the teachings and then understand and then later affectionately teach it to disciples or audience. So, and one should not teach with out of certain intention like if I teach this then they will, I mean, call me or he’s very scholar or qualified or something like that. And then also one should not teach by thinking that if I teach this I’ll and he or she will give me something and give something back for it and for the as written something like that.
So, while teaching one’s mind should be free from any deluded minds like hoping to get, I mean hoping hoping that the audience or someone will offer me or give me particular object or then and they say, I mean they call you like you got qualified tissue or scholar or something like that. Besides that, once it is good if one teaches to teach the Dharma affectionately by thinking that, thinking the benefits of the teaching and then teach affectionately to the disciple. Then even if you teach a single verses to others it will become very helpful or beneficial. So, before one teach the particular text, one should study about the teach of the text or teaching what you’re going to teach and make sure that you understand that particular teaching thoroughly. And if you, so if you don’t understand the teaching which you’re going to, if you don’t understand the teaching properly which you’re going to teach, then it is not worthwhile or it’s not good to do the act of understand properly about the particular teaching.
So make sure that you will understand I mean, understand the subject or teaching very, I mean, teaching thoroughly, no? So, so if you generate like that kind of motivation, alright, we have been talking about this given the act of teachings and then, this, so if you train your motivation in that way, the least we have been described before, then you will gain those benefits of the teachings. I think we said something like, you can achieve those benefits of teaching the Dharma like being able to accumulate great merits and then become very intelligent and able to get rid of or minimize or able to minimize your deluded mind or negative actions and also increase your positive actions. So these are the benefits which, so if you teach the teaching with particular motivation then you can gain these qualities. So, before we have talked about what kind of intention we need, one teach the intention.
So, gives the teaching. And then it also says what kind of conduct or action should be, should need when one teaching is not. So when one teach the Dharma, alright, and get into the action or like action or yep, and it’s like one should, before teaching one should need to, I mean like clean it, like have a bath or clean your body and make sure that you have, you wear like very clean and tidy clothes and you have been freshened up and then, and then when one at the time when one teaches, one should teach with like huge smile on a face, something like that. And one should not teach like angry or someone’s fed up something like that. So one teach very nicely or like with smiles and during the teaching one should not mention, discuss the mystical, the faults of others during the teaching and instead, and also should teach that, teach, teach what, what benefits the most to the disciple.
So, so this is, yeah, it’s like this. So, one should not discuss the faults of the other people and just teach which topic or which subject benefits the most to So, so our teaching is very holy. So, to, when one teaches, when wants to teach the Dharma but one should not teach us without any request. So when one want wish to practice or listen to the Dharma, it’s better to describe like, say the disciple or audience should request the teacher to teach the Dharma and then teacher should teach. So if teacher, if the guru or a teacher teaches the Dharma without any rukas then the teaching won’t become very beneficial or very helpful.
If there’s no benefit or benefits by teaching Dharma, so then there’s no use of teaching. So one should not teach without the request from this disciple. Now. So, the act of requesting teaching is like, so we are doing this daily that when we make do recite the prayers or make the offerings of Mandala offering is the making the Mandala offering before the teaching is like requesting master to teach the teachings or teach the Dharma. No.
So, to become our teaching very helpful, to become very effective or helpful, it is very important to present all the conditions from the both sides. So students, they need many conditions while they listen to the teaching. From the teacher part needs, should be present, need many conditions to teach the teaching. So if both the teacher and the students or the audience have all the conditions, then the teacher teaching will become very effective and helpful. And if a certain thing is missing from the disciple’s part or something is missing from the teacher’s part, no matter how much teaching we give, you know, or we learn, it won’t bring any benefits or bring up any benefits.
So it is like to, so it is interdependent, alright. So to become very teaching, to become that particular teaching very helpful, it depends on both sides. It’s like if you just wave one hand, it won’t give any sound. If you use the both hand, you just clap it, it gives sound, something like that, you know. So it’s interdependent.
So from both sides it’s very important to, I mean, important means the students need to present with all the qualities or conditions they need to listen to the Dharma and teach, teacher need to present with his qualities or conditions he need to teach while he teaches. So both sides are very important. So, from the disciples part or from the students side, they practice the, they come to listen to the teaching and then practice to get rid of all the disturbing emotion. Through that one should consider yourself or have motivation that consider yourself as a sick person. And for that, you are listening to this Dharma to get rid of your disease.
So, and to treat the disease, so you, you, you, yep, from the disciple parts consider yourself a sick person and then, and, then we should seek for medicine which to cure the disease and here the medicines is like Mahāyāna teaching which is like a medicine and among the Mahāyāna tradition now it’s like the essence or the pith, like pith teaching of Mahāyāna is this, the Lamrim the graduated path or Lamrim which can cure the hundreds of disease or illness like say disturbing like your desire, attachment, anger, So so this is the most excellent or like the pith teaching of the mind is to get rid of all the disturbing emotions and like deluded mind. So he also say it is the medicine to cure, it’s like a medicine to cure hundreds of disease. So, Medicine Buddha and Buddha Śākyamūni are the doctor to relieve, the doctor to cure that mental or mind disease. But we are not able to see, able to consult them or we are not able to see them at the moment. So, yeah.
It’s like, so Medicine Buddha and the Buddha Śākyamūni are the main doctor to cure all, cure us. Mean, cure us from this mental or mind disease or which is like a disturbing emotions. And so we are, but we are not able to see or to consult that Medicine Buddha and Buddha Śākyamūni. So, but we are presently we are consulting the second doctor which is your spiritual guru or spiritual master and by through him you learn and he teaches, he show you, he teaches the teaching, he give the teachings and showing that what actions are to be performed and which are to be abandoned. By doing this then which and then he will relieve you or get, I mean like cure you from the disease, the disease like of the disturbing emotions, etcetera.
No. So this, I mean, to your personal guru or your teacher is the second doctor or second, like second doctor here. No. No. So, the Buddha Śākyamūni he he had taught us that.
So, Buddha Śākyamūni has taught us that these are the disease deluded mind, desire, hatred and attachments. So these are the disease and he also show you the disease or the illness and also show you the medicines. These are the medicines like love, compassion, etc. Are to cure you from these teachings, so this disease. And likewise, like Buddha Śākyamūni at the moment, at presently, at the present your teacher, your spiritual master is like Buddha Śākyamūni who shows you the disease of disturbing emotions like desire, attachment, anger, etc.
And also show you the medicine to cure this disease showing that compassion teaching you the love of compassion and then showing you the perfect, like correct view of understanding, correct views and then showing the bodhicitta. And so if you follow through his instructions then sooner or later you will gain insight or realization and later you will be able to meet, you can see, you can actually see the, sorry. It is like, so if you follow through the instructions of your present master or Guru then later you will generate or you’ve been able to gain a certain insight and realization within yourself and then able to meet in front to front with Buddha Śākyamūni or Medicine Buddha, etc. So, at the moment you are, we are not able to do this but the your spiritual teacher is the one who shows you the show you shows you the which are the diseases or or the illness and what what are the medicines to cure that illness. And then but through so it’s by the grace of him then sooner or later you will be able to meet with or you can see directly like Medicine Buddha and Buddha Śākyamūni.
And then end of the session, or end of the teachings, when Rinpoche said, now we’ll stop here, I’m stopping here. So at that time we need to make the mandala like thanksgiving mandala or something like that. So making mandala offering for thanking him for the teaching, alright, for teaching us. And then after that mandala offering, then we, from the both sides, the disciple side, from the disciple side they have generated or accumulated merit by listening to the teaching. And the master’s or guru’s part, he had merit by teaching the Dharma.
So at the end, from both sides, should dedicate all this merits, gained from the both sides for the happiness of all the sentient beings and and wishing that the teachings should last long for and finally, and then we’ll, you know, stop our session by reciting the generation or by reciting through the verses saying that we are generating the bodhicitta. So in Australia, people give many thanks. There are many thanks. I think the people just repeat many times, thank you, thank you so much. There are many thanks.
So, to here, we have finished the preliminary practice for the preliminary practice of the Lamrim, which means we have been taught how to listen to teaching and what to do while teaching, etc. So these are the preliminary practice for the Lamrim. And now the actual part will start from the next, next week. Okay. And, no, We’ll the actual part, main part, something like main part or actual part from next week.
So up to here it’s just a preliminary practice. So, Lamrim teaching has the main four outlines or the four greatness which is, which are demonstrating the greatness of author in order to establish the authenticity of the teaching. Second, explaining the greatness of the teaching in order to arouse faith in the instructions. And the third is how to explain and listen to the teaching which possess two kinds of greatness. So these three are the preliminary practice and next week we’ll deal with the main actual teaching or actual part which is the fourth greatness.
Like this stages of the leading the student by means of actual instructions. So this is the fourth greatness and the first three are the preliminary practice of the Lamrim and from next we will do how to practice the actual part or actual teaching of the Lamrim. So which is the fourth greatness I think I will repeat it here. The status of leading the students by means of the actual instruction. Let’s stop here.
Any questions? We’ll save questions for five minutes. Yes, sir. Yep. In every action So even when when insects bite you, it’s bio karmic.
So therefore, you perform the action, or perform the karma or action, then there will be a result will come for you. And so, if you don’t perform any action or karma imprints, then you don’t have to experience the result of that action or karmic imprints you have generated. So likewise, Buddha Śākyamūni has no suffering at all because he has overcome all the negative actions and he never performs any bad action or bad karma. So, so without, so, so here, I mean he, he never make like a negative imprints or negative, accumulate negative actions or like a negative cause. So, if there’s no cause, there’s no result or no self.
So, he never makes any cause for the suffering and that this is how he has not to undergo through the sufferings or the result of the bad deeds because there is no bad actions performed already in the past. So, any kind of action or result when you suffer, they need to be like a cause and then the additional cause or like conditions to be present to experience the result. For example, like if you take an example of this flower and to grow that flower we need a main cause which is the seed and the seed itself won’t grow the flowers for that. The seed is the main cause. And then like we need and we need additional causal conditions to be present like water or water soil and water soil, etc.
To like fertilizer or manure need to grow that, to let that sweet grow. So, so it is, so this, it is same for the actions when we suffer, so we need to, to cause, to suffer some results. We need to, there is a cause and also for, is a main cause and then the conditions as well. Even if you say that flowers, they are, I mean they are grown by itself but flowers comes by the, from the actions or karma which like sentient beings generated or like accumulated, performed actions and then flower goes due to the No. No.
Through the action, this all sentient beings accumulated, these flowers are grown by the actions they performed by sentient beings and doing that. It’s not so clear. Mean, no. So there are many many kinds of action, causes and action. So causes and results, it will come later in the teaching.
But if you just say there are main, main parts of two results which comes from the, which comes through your karma. So, which is the main result and then under the result which is not the main. So the main result is like due to the karmic action you have done, but you’re supposed to say, sort of like getting sick or ill, so like physical suffering is already, it’s like a main part of karmic result. And the other which is not the main one, I cannot use the particular word, like exact word, but the main result of the karma and result which is not the main. So, getting yourself sick or physically sick or suffering through your body is, these are the main results of the karma and the, another result is not.
So these are like houses, buildings, these are the, also result of the karma but not the main one. Is that okay? Yeah, I’m sorry. I’m just clarifying that I was not able to clarify or pass very clearly about the flower which I said. Flowers are gone due to the like action or calming action performed by the sentient beings in the past something like that.
Actually these are, there are many results like environmental results and or there are many, so Rinpoche has just said one. So like flowers, these are like the environmental results and the actions, so it’s a result, environmental results and means it’s result means the action, there is a cause or a karmic cause which is performed in the past. The person or sentient beings are the one who performed that particular cause in the past and for that the flowers are the result of that karma or the karmic results, but it is the environmental result. So, I mean, Australians have very good karmic actions or karmic imprints so that, therefore, they have many flowers in Australia.