Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Using a vivid image of pure water gradually poisoned drop by drop, Khensur Rinpoche opens this two-hour retreat session by explaining how the naturally clear mind becomes controlled by the three poisons — attachment, hatred, and confusion. He establishes that all suffering originates in mental action and that the antidote lies in three wisdoms arising from hearing, contemplation, and meditation. The main body walks through the precious human rebirth with its eight leisures: freedom from the four non-human states (hell, hungry ghost, animal realm, and long-life god realms) and four human obstacles (wrong views, absence of Buddhist teachings, remote birth, and sensory impairment). Rinpoche guides students to meditate on each freedom in turn, cultivating genuine gratitude for their fortunate situation. A Q&A segment addresses karma purification through the four powers, Vajrasattva practice, and confession to the thirty-five Buddhas.
File metadata (for organising)
File: 01 PHR 2000 04 21.mp3
UUID: ad1c15c1-0361-4575-a75d-f6fd4f5533b1
Teacher: Khensur Rinpoche
Collection: Precious Human Rebirth Retreat (Khensur Rinpoche)
Date: 2000-04-21
Recorded at: Buddha House Adelaide
Duration: 127.2 minutes
Words: ~6,069
So, the great master Buddhist, Lord Buddha Śākyamūni has set forth that do not commit any negative non virtuous actions. Collect all the virtues taming one’s mind. This is the teaching of Buddha. Every sentient beings, including oneself, by nature, they innately are wishing happiness, they naturally or innately have a that wanted to be happy and always wishing to be happy and do not want suffering to any of sentient beings. So, Lord Buddha Śākyamūni said, for do not commit not commit non virtuous action.
He set forth because we wish happiness and do not want suffering. As we do not want suffering, this is the reason he said do not commit any non virtuous action because non virtuous actions are the causes for the suffering, for that reason he said one should not accumulate any non virtuous actions. And, as we wish happiness, we should cultivate the causes of happiness which are the virtuous actions, or the positive actions or meritorious actions. So, in order to have an ultimate and a perfect happiness, one should perform or cultivate virtuous actions at all times, from the preparatory practice through the actual practice as well as until, towards the conclusion. So, the happiness and the sufferings derive or comes from their causes, from the virtuous and the non virtuous actions.
So, there are numbers of positive and negative actions performed through body, speech and mind, and from those actions result the positive, the suffering and the happiness. But the main actions are entirely depends or the most of the, there are some actions produced from the body and speech, but mainly depends on the mind or mainly produced from one’s mind. For that reason he said that taming one’s mind is of utmost importance. So, although there are actions produced from the body, certain amount of actions produced through the body and speech, but the main, the root cause of the happiness and the sufferings are based towards one’s mental action or towards one’s mind. And as for the mind, are two states of minds which we call the bad state and the good state of mind.
The bad state of mind is said to be a mistaken mind that develops harmful thoughts towards self and others, and the good state of mind is the one which conjoins with love, compassion, and the altruistic intention and which are the minds wishing to benefit or help others. Whenever that bad state of mind, which activates or motivated the action, develops the motivation, and then action produced by that state of mind will be a non virtuous or a negative action and it will produce the result of suffering. So, as we understand that bad state of mind, those, the sufferings which comes from the bad non virtuous actions which are activated by the bad state of mind. So, which implies the root of all the sufferings actually are being activated or comes from the mind. So, therefore, it’s very important for us to control or attempt to subdue one’s mind, our mind which is the bad state of mind.
So, all the happiness are the results of the good actions which are produced by the good state of mind. So, therefore, it’s very important for us to develop a good state of mind. If one hasn’t developed a good, yeah, the good state of mind should try to develop a good state of mind. If one has developed, then try one’s best to increase or develop that of mind. So, we should develop that good state of mind and here the good state of mind which implies towards the mind, which has the mind intended to help others.
So, one should develop that good state of mind as much as one can, for example, that wishing, seeing that this both self and others, sentient beings, lacking happiness, the ultimate happiness, and in order to, and wishing to developing a love, developing a love, wishing that how wonderful if they have the ultimate happiness and I will make them to have happiness. Wishing them to have the ultimate happiness and making prayers to let them have the happiness and taking all the responsibility that I will let them have or bring them into the state of ultimate happiness. And then there are also the mildly sentient beings who lacks happiness and undergoes through huge sufferings. So they will have the compassion to all the sentient beings lacking happiness and undergoing through suffering, wishing them to be free from all the sufferings and their causes and taking all the responsibility onto oneself or yourself, thinking that I will free them from the suffering. And then develop this special insight by thinking that all those lacks, undergoes through huge sufferings and lack happiness, so in order to, so I’ll take all responsibility of freeing them from the suffering and bring them to the state of ultimate happiness.
In order to do that, may I attain — so I shall eliminate all the negativities and the faults and attain all the excellent qualities to become Buddha in order to free those sentient beings from the sufferings and let them and bring them to the state of ultimate happiness. Along with such intention or a motivation, we shall do a short meditation here. So for that purpose I shall here receive and not to become enlightened for the sake of all sentient beings, I shall hear, receive, carefully listen and receive, listen to the teachings and bring all the hearings into contemplation and then, and and do the meditation. So, we’ll do the refuge prayer. It follows with the one hundred and eighty of the district link which is at page number — no, no, no, I don’t need that.
The hundred pages of the text. Have you got the text with me? Also, Diane. Page one, Mandala offering. Yeah. That So all the teachings set forth by the great master, Lord Buddha Śākyamūni, whatever the teaching is, the teaching, any kind of teaching he set forth are mainly, to subdue or is for turning one’s mind.
The Buddha Śākyamūni has set forth numbers of teachings, he has given the teachings for the Hinayanas or Hīnayāna vehicles, teachings So he has set forth the various or the numbers of different types of teachings. So, he has given such teachings? It is because he has very strong compassion and strong affection and love towards sentient beings. It’s even greater, his love towards sentient beings is very strong, even stronger than a mother’s love for a single child. As because of that strong affection towards beings, he set forth a number of teachings in order to help them to overcome overcome in order to free those sentient beings from their unwished, unwanted sufferings and attained, help them to attain the their wishing happiness.
So how do they overcome the unwanted sufferings and attain the happiness they wish for? All sentient beings have three doors, which means body, speech and mind. All the suffering and the happiness comes from the actions produced by the body, speech and mind, from these three doors. So, the suffering and the happiness comes from the good and positive and negative action produced through body, speech and mind. And like I said before, there are actions produced from body and speech, but the body and speech, they can’t motivate the action.
So, are being in, either it’s good or bad actions of the body and mind, but they are influenced by the mind. So, it shows that the mind is the root cause or the root influence to produce the good or bad actions. So, this is the reason the teachings set forth are to tame or to subdue one’s mind. So, some people they think that all this, the sufferings or the happiness are being produced from the external objects and they think it happens to them because they don’t know how to, yeah, don’t know the real actual cause of the sufferings and the happiness. So, any actions or the results one suffers are not a projection of external objects, it has been produced by one’s mind and without depending on one’s mind, there are no such actions being produced as well as results being produced without depending on one’s mind?
So, the mind is the main or is the root cause for everything. So, it is very important to tame one’s mind and the teachings set forth by him are mainly to tame one’s mind because taming the mind is very important. It is because if you don’t, if one does not control one’s mind or subdue one’s mind, there may be some positive action, there are some positive actions or one may able to produce some positive actions through body and speech, which will result in a certain amount of happiness, but one cannot attain or achieve the ultimate happiness just from the positive action produced by the body and speech. So, main actions or the main, the root cause of the ultimate happiness as well as the sufferings are depend on, depend on the mind, therefore the taming the one, the teachings set forth are to tame the mind and taming one’s mind is very important. At this stage, because of our reactions or our karma created in the previous life, at this time of our life, or at this stage, we have both the body and the mind are staying together with us.
So, the both body and the mind are together at this stage and if one asks which has the more power or which controls over which? So, the mind has more power and it rules the body. It’s like the landlord and the servant or chief and the servant so the mind is like a chief and it influences the activity or activates the servant which is body to produce the action. So, and how does the mind remains or mind stays? So, by nature, it’s very clear and clear, it’s very, it’s like a pure water, very clear like a crystal.
But what happens sometimes, so it’s like a very clear crystal like water and it’s very any one can derive or direct that mind everywhere, either good or bad things. So, what happened is sometimes the mind has been, that mind, the mind has been conjoined or influenced or mixed with the, with the, the bad state of mind or, or call the disturbing emotions like when it conjoins with the self grasping attitude, ignorance, anger, and the mainly, and forth, and mainly the mind is mostly been controlled by the three poisonous which means the attachment, hatred and the confusion which I say and also people say or it’s ignorance. So, mainly those three poisonous, despite the self grasping attitude and so forth, it is mainly controlled or been yeah, the mind has been controlled by the three poisons, the attachment, hatred and confusion. So, as we said, for example, the very pure and clean water which is suitable for one to consume it or ones to drink. But that water has mixed with the poison, the drop of poison has been dipping on the water for many years and then gradually the pure water becomes polluted and becomes poisonous and instead of helping or help, instead of help by consuming this water, it produces lots of sufferings like death or some different types of illness.
So, likewise, when the pure nature of mind is being controlled by the three poisons, attachment, anger, and confusion, then any action it produced becomes a non virtuous action because it’s been influenced by those three poisons. And as they perform the non virtuous actions, which causes harm to other sentient beings, which causes harms to others and as a result, one will have a suffering for that. So, what we do, I mean, what state are we at this time, it’s like this way now, Our body has been controlled or influenced by the mind, the mind which is influenced or controlled by the disturbing emotions, and through this, we perform the negative actions. We have been performing negative actions since from the beginning of this time, and as a result, we undergo through the suffering. So, at this stage, what we need to do is, we need to work very hard not to let mind being under the control of disturbing emotions and try to free that mind from disturbing emotions and let it have its own independent or live independently.
If one, yeah, live independently and whenever one, yes, when one is freed from all the disturbing emotions, actions should and you don’t need to suffer anymore. So what we need to do is we need to we need to set the mind free from disturbing emotions. How we can free our mind from disturbing emotion or from those three poisonous? Then it is like that water mixed with the water which has dropped, numbers of drops of the poison and had become a poisonous water. So, what we need to do is we need to clear, make the water clean back again.
We need to clean the water by dripping number of drops of medicine on the water so that which clarifies all the poisons in the water and the water becomes the medicine of water and becomes very helpful, it helps instead of harming or causing harm. So like that water, so our mind which is being tainted by the disturbing emotions and mixed with the disturbing emotions, and we need to clarify our mind, clarify all those disturbing emotions from one’s mind by dripping the drops of the antidotes of the disturbing emotions to get rid of the disturbing emotions from our mind. So we need to clarify and free that mind from the disturbing emotions by getting such a medicinal drop. So how could we get the medicinal drop for the mind? It is through this way that one frees that mind from the disturbing emotions.
The first, listen to the teachings because from the beginning, we have not a proper understanding of how to practice, which means that by listening to the teachings, one can understand what actions or what to be done and one can differentiate the positive and the negative actions by listening, by hearing the teachings, by listening to the teachings, one understands or one receives the understanding of the practice that what to be done, which are the positive actions and what are the negative actions which should not be performed. So we need to hear teachings which is like medicines. So what kind of teachings we hear? So the teachings of the middling scopes, so the teaching of the small scope, small middling and the great scope, as well as teachings of the altruistic intention or bodhicitta, the teachings which teach you the perfect, the ultimate or the perfect view, which is the emptiness. So, in order to contract or apply antidote towards the disturbing emotions which polluted one’s mind, need first, we need to develop three types of wisdoms which like the drops of medicine towards the water.
First, you should develop a wisdom derived from the listening or hearing the teachings. By listening to all those numbers of teachings which we have just said, through listening to those teachings, attain or develop a wisdom which is called the wisdom derived from the listening or hearing. And after understanding, after having listened towards the teachings, bring all the hearings into contemplation in order to develop the wisdom derived from contemplation. And after having attained that wisdom derived from contemplation, then bring all the contemplations into the meditation in order to attain the wisdom derived from meditation. So, at the end, by following through all these processes and develop the three types of wisdoms, the wisdom arising from hearing, listening and the hearing, contemplation and the meditation.
Whenever one attains, when one attains the wisdom within oneself, then that contradicts or that counteract or that antidote towards the disturbing emotions which will free all these disturbing emotions from one’s mind. So, what we need to do is we need to let our mind move along, always move along with the mind of compassion, love and the perfect views or the the altruistic intentions and should not let it go or let it be influenced or mixed with the disturbing emotions. In order to do this, we need to derive all or we need to cultivate those three types of wisdoms through listening, contemplation and the meditation. In order to have all these wisdoms, first you need to derive the first wisdom by listening or derive all these wisdoms through training in the practice of the three types of scopes, the small, middling and the third, which is a great scope. So, in order to free that mind from the bad state, from the disturbing emotions, we need to listen and study all those three practices, all the teachings like the small, middling and the great scopes, and put all these teachings into practice.
So, now what kind of person is suitable or what type of is suitable to practice or to receive the teachings. So, in this cyclic existence, there are the six types of beings. The six types of beings in the six realms: the animals, the beings in animal realms, the hell and the hungry ghost, the beings inside, in those three lower realms are not a suitable person or cannot practice, as well as above the higher rebirths, or there are three types of rebirths, like god, demigods and humans, and there are only few in the god and the demigod realms beings who can practice, but it’s very few. So, only the sentient beings, the human beings are the suitable person to practice those teachings. But not all the human beings, the humans with the ten qualities.
We call it obtaining the precious human rebirth with eight leisures and ten endowments. So that kind of person, a person who has eight freedoms or eight leisures and ten endowments, is the right person or the suitable person to practice and that kind of person can practice and free the mind from the disturbing emotions and can attain happiness for the entire sentient beings. So, the great master, Tsongkhapa has set forth that this precious human rebirth is very, very hard to achieve set forth that the human, the body of the human beings are suitable for the body to practice, but not all the human beings. The human beings with the eight qualities, these eight leisures and ten endowments and the precious human rebirth with these eight qualities is the right body and the right person to practice. So, The human rebirth with the eighteen qualities, the eight leisures and the ten endowments are the suitable person or human to practice and one needs to have all those eighteen qualities.
It is because, for example, say, one is performing a spiritual work or a mundane work, But in order succeed in that work, one should be free from all the obstacles and have obstacles to succeed, as well as not just being free from obstacles is not enough, also one needs to have the conducive conditions to be able to succeed in work. So that means that one should be, in order to any whatever work one does should be free to succeed in their work, one should be free from all the obstacles as well as one needs to, one requires the conducive conditions. So, it is like that, that so one to, in order to do a pure practice and to practice, yeah, to do a practice, one needs to have all these eight, which are the eight leisures, that is to be free from the obstacles or the hindrances, and have the conducive conditions to practice which are the ten endowments. As we said, in order to do a practice one needs to attain the precious human rebirth with eighteen qualities, the eight leisures and ten endowments and for the eight leisures, the great master Nāgārjuna has set forth the eight leisures, and there are two types as set forth before.
Freedoms from the non-human lack of leisure and the freedom from the human lack of leisure. For the non-human lack of leisure, it is about being free from being born in hell, hungry ghosts, and as animals, and as celestial beings of long life. It is set forth because one should not, in order to do a practice, one should not be born in the hell realm because in the hell one faces or one has huge, one goes through huge sufferings and will never remember to practice at all because of the sufferings. The hungry ghosts will never think of teachings as well because they are being tortured by hunger, and always only they remember is food and they always look for food and due to that, they can’t practice, as well as can’t be reminded to practice. Also for the animals, the animals go through the sufferings of loneliness and of the confusions they don’t understand and there is a danger of, because of their confusions and they’ve been harmed within themselves by eating the bigger animal, the bigger eats the smaller animals and because of their problems, they can’t even, and also if they’re suffering with dullness and confusion, they can’t practice.
As we said, they are the freedom from non-human lack of leisure. So they have not been born in the hell realm, not been born in the three realms like hell, hungry ghost and the animal plus the not being born as celestial beings of the long life. Which means that it’s in the god realm. In one side of the god realms, the people have a very, very long life, like they say, aeons and aeons, like hundreds and thousands of years. So how they live there is because they have no problems, they are very relaxed, and just after they’ve been born in those god realms, they remain like half asleep their entire life and they can’t think anything, just live happily as one is in the sleep.
With that state of mind, or with that state of like a slippery thing, almost it stays like this until the end of their life, which means thousands and thousands of years. Then for a time comes to remind them, Oh, Say, when very closer to their death, then they remind, Oh, now I’m going to die, or my time has come to die. So that’s the only thing they remember, otherwise, between all those long periods they just sleep idly and just seem like life as in sleep. So, should not be born in that realm as well because one cannot think of anything and one will not think of practice and can’t practice at all. So, these are the four non-human lack of leisure that one should be free from, that is from taking birth in those realms or as those beings, in order to practice.
So there are the four non human lack of leisures? And then there are four other leisures, we say the freedom from human lack of leisures. The first one is being free from being born with the wrong views, which means that in order to do a practice one should be free from having wrong views because, for example, like when in early days of Tibet, His Holiness the Dalai Lama and the Pänchen Lama once visited China and met with the Chinese leader called Mao Zedong, I’m sure you remember. He said, There is one poison in Tibet, our opium for Tibet, which is the Dharma or practice. So, having that kind of view is being called the wrong view, seeing the practice or the teaching, the Dharma, as a poison, and having a wrong view of seeing the non existence of formal and latter rebirth and saying the non existence of the law of reaction the causes, which means law of karma.
So accepting those are called the wrong views, so one should not be born one should be free from having wrong views like this. And the second one, the second freedom from the human lack of leisure, as we said there are four. Second one is not being born where the victorious ones, the Buddha’s teachings are absent. So, means that there are some times that the Buddha has not shown in this world, so should not be born during the absence of victory swan, which is Buddha because where there is no Buddhist, there’s no teachings of the Buddhist. Without teachings, one cannot practice, so therefore should not be born during the absence of vitreous ones.
And then, not being born in the remote place, place, which means that although the Buddha, the victorious ones has shown in this world, Buddha has came in this world, but there are some areas, like remote areas, where the teachings have never been spread. So should not be born in those places because one cannot hear teachings in those remote areas and cannot practice, as well as taking a burden those remote areas where the teachings have not spread, then one has received the human rebirth but hasn’t got the human rebirth with the eighteen qualities. So you’re saying, and then, freedom from being born as a deaf and dumb person. On the other hand, it is also said that they should not be born with the five faculties intact, which means should have the five faculties very healthy or intact because what it means is actually they should not be born as deaf and a dumb person they should not be born as a human, but they are a certain type of human. What’s the word now?
Hasn’t got any male or female sex, they’re kind of transsexual, I don’t know. Anyway, these type of things should not be born as those type of people, big person those type of people cannot receive any vows of delay vows or the monk or nun, the vows and so can’t take any vows and because of this it’s very difficult for them to attain liberation without having any vows, other lay vows or no? So, those eight leisures: taking rebirth as those in the non-human lack of leisure and taking birth in the human lack of leisure are the obstacles or hindrances to practice. So in order to practice, one should be free from all these. So, these are the eight leisures or eight freedoms.
So, when one meditates, when one does the meditation on the precious human rebirth with the eighteen qualities, first meditate and consider the hindrances, eight obstacles which are the taking birth in all those eight lack-of-leisure states, the human and the non-human lack of leisures, and examine, just examine through the process of meditation, saying: I am very fortunate that I am not being born in the hell realms and if I would, and imagine how one could be, if one were born in the hell realms and how suffering is there and one cannot get an opportunity or a time to do practice. And then one continues with each — hungry ghost, animal, and then taking, they’ve been born in the celestial mansion, celestial beings as a long life and then go through having all this wrong and they feel thinking, examine how one fortunate one is not to have the wrong views and so forth. So, and then by going one by one and at the end and feel oneself very fortunate and then rejoice within oneself that it’s very lucky of me to have attained this rebirth, free from all those hindrances. And then this is how meditates.
All it means is: how fortunate! Console yourself by thinking that I’m very fortunate to have all this. So doing meditation and rejoicing how lucky one is being freed from all these hindrances is very important as well. So, stop at what?
Twelve. Yeah, so it’s almost ten to twelve, so Any questions? For those pain you mean? Do you think that kind of challenge to not be born as that? Yeah, I mean the we said that freedom from being born as a celestial being with a long life, you didn’t say oh, you are some type of being who has a very long last very long life.
Say suppose I was born in that long lasting right, and what do you mean? So I don’t remember, I can’t recall to practice. Yes. So what was your question now? Can I?
Do you need some kind of challenging order to recall the practice? Okay. For for me. So if one born in that long lasting life that God runs, then there’s no chances at all to remind that person to to to practice. It’s like they’ve been asleep, not just asleep, deep sleep.
Even you wake, you know, they can’t wake you. So you kinda so it’s like they’d have no chances at all to remind the teachers for those things. So, yeah, so we’re about the the time the Buddha has come and also the the the teachings of the Buddha as to like this. So what it means is about Buddha, actually, we talked of four types of kayas, bodies. The Sambhogakāya, Nirmana kaya, and Dharmakāya and so forth.
So, for example, true nature body, enjoyment body, emanation body, and the wisdom body. We set forth four types of bodies. So, the true nature body, which is called of the Buddha, which is abandoning all the negativities and so forth. And the wisdom body has attained all the realizations and complete all the qualities. And now, Sambhogakāya, enjoyment body of the Buddha, which means which never comes, which always stays in the pure land, not in the world.
So, the Buddha which we are talking about is the emanation body of the Buddha, which is Buddha Śākyamūni has. So, the Buddha Śākyamūni has come in this world. So, that means we not we are born during the time Buddha has shown, as well as teachings have been still exist, and we are in the right place. So, don’t you worry. Just joking with that.
There are other ways of thinking. According to what they say in the Buddhist schools, there are four types of Buddhist tenets: the Vaibhāṣika, Sautrāntika, Chittamatrin and Madhyamaka. So the lower vehicle schools, they accept only the emanation body. Yeah.
The body Buddha Buddha is only the emanation body and they don’t accept the other Buddha rather than the emanation. But according to the Mahāyāna teaching, like the middle way and so forth, and they have assertion saying that the Lama is the Buddha is the emanation of Buddha, so there are different theories. In the Mahāyāna teachings, we accept the lama is a Buddha, that means never be absent. If you have lama, means you are not absent of Buddhist. So, when we say the absence should not be born during the Buddha is not shown, or time where Buddha is not shown, which means we are not talking about Buddha in general, we are talking about a specific Buddha, which is the emanation Buddha, like Buddha Śākyamūni, who has all those features, you know, the very — on his crown, it’s the Ushnisha, you know, and then have wheels in his, the palms and his skins are very smooth and also when he walks, there is a wheel under his feet.
And and when he walks, it’s we see that he’s he’s if it’s a touching ground, but it’s actually not touch touching the ground. It’s just, like, a few inches up and like, floating, actually. So the this kind that type of Buddha, like Buddha Śākyamūni, we are talking about, and he has shown here. And so, I mean, according to the the great great vehicles when the lama used a Buddha, but that doesn’t mean that it should have Oshinosho and all these signs. So, what we say is, according to the great vehicles, the lama, one’s guru is a Buddha, like his own, is like a lama and so forth, or the Buddha, which means how people think that they are emanate they call them as a Buddha or Buddha because they see them as the emanation of the Buddha.
For example, His Holiness is seen as the emanation of Chenrezig. All the teachings that exist these days are originally derived from the Buddha Śākyamūni to the great masters like Mañjuśrī and Maitreya, and then which was descended to the masters of the six ornaments and two excellences, which means the six ornaments: Asaṇga, Vasubandhu, Nāgārjuna, Āryadeva, Dignāgā and so forth. They have different type of masters. And so and and so those teachings derive from masters to master and until one’s own spiritual master. So these are the teachings of the Buddha. Yes.
Yeah. Yeah. Yeah. This work. So what we’re saying is, for example, like, the disability, which means that person with the dump and the deaf together, as well as like, and said, for the, because I mean, I said it’s transsexual, but Rombucha said there are certain type of humans who hasn’t got either both the male male and the female sex, so they could be transsexual, I guess.
What’s it called? It’s a human, it’s a human, hasn’t got both so it’s what? Haemophorodite. It’s something like hermaphrodite. Whatever.
I remember the word, hermaphrodite, something like that. Is it? Whatever, so without any sex. So that kind of person are not suitable because they can’t, for example, like the person like that can’t receive any vows, means lay vows or a monk or a nun vows. And because of not, and the thing is, they can practice but they can’t receive any vows.
And what the disadvantages of not having vows is because they can’t have a very ethical, lead the well ethical disciplines because the main ethical, leading a pure ethical discipline deals with taking a vows either lay or all those, I mean, the audience vows to lead to have in order to have very pure ethical discipline. So, without the vows, one can’t lead to pure ethical discipline and without having the pure ethical discipline practiced, one can’t have proper meditative stabilizations and then can’t derive the wisdom. They can develop wisdom, but here the wisdom which refers to wisdom, the understanding or realizing emptiness, correct views, the four noble truths and so forth. Yes. Can you say a bit louder?
Yeah. With the eighteen qualities. Yeah. Yep. Yeah.
So, it is quite difficult to convert the negative karma into positive karma. But what we can do is, we can purify the negative karma rather than converting into the positive. So, how we can purify the negative karma or negative actions or actions? By applying the four powers or the four antidotes, we can purify that bad karma or negative actions. And then by purifying the karma, which is the cause for the results, we don’t have to suffer the results of the bad karma because it’s been gotten rid of or purified through applying the four powers.
So it’s very important to practice to purify all the negative actions or bad karmas one has created or cultivated. So, for example, like doing Vajrasattva practice, doing a practice of confession to the thirty five Buddhas, so those are the practices to purify the negativities and the bad actions when it created, and so by doing this practice, bad karma can be purified, but it doesn’t mean that it’s converted, but it’s been purified, means you don’t have to face the result of those bad karmas. Also the Buddha has said, for the negativity or the bad karma is very bad, but it has one good quality that if one try to get purified with it does become pure or been confessed or been purified so the confession practice is very important means purification. So, by just doing the meditation on love and compassion, bodhicitta, meditation on emptiness, it’s very very helpful and those meditations also purify lots of negativities and bad karma. Very, very good.
Okay. No.