Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. “Why does pleasure always run out?” — that question drives this 123-minute talk by Lama Zopa Rinpoche, the second in his Eight Verses of Thought Transformation series. Drawing on Asaṇga’s analysis, Rinpoche argues that all worldly pleasure is simply a heavier pain decreasing — illustrated by the scratching of a leper’s itch, the relief of cold water after a hot sun, and the first bites of food when hungry. The mind labels those sensations “pleasure,” but because the base is suffering, the feeling cannot last or increase. He extends the analysis to relationships and desire for wealth, then pivots to contrast: Dharma happiness has a valid base, covers the whole body, grows with practice, and carries across lifetimes. The session closes by tying this discernment to renunciation, pure morality, and the path to liberation.
File metadata (for organising)
File: 02 The Eight Verses of Thought Transformation.mp3
UUID: 1232b20a-d995-46e5-a7fe-6f0d46e76419
Teacher: Lama Zopa Rinpoche 1
Collection: y 8 verses of thought transformation 1983 tbc (Lama Zopa Rinpoche 1)
Date: 1983 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 123.6 minutes
Words: ~9,243
So I thought to mention that some teaching from the Sangha. Talking about differences, the worldly happiness and happiness with Dharma. Also might be useful for analysis and for meditation, analyzing the Dharma happiness and worldly pleasure. So Vayasangha said that the happiness, enjoying the Dharma, living with wisdom, Dharma wisdom, enjoying the happiness by enjoying Dharma is incomparable from the worldly pleasures of eating, drinking. Here it says over here, it didn’t say men, but anyway, I should add that.
It’s vice versa. Woman and men, so vice versa. Song, dancing, so forth. So the pleasures, the one experiences those desire objects. So what they’re saying is that the pleasure, the happiness that one experiences, living the wisdom, Dharma wisdom and enjoying Dharma, through the practice of Dharma.
It is incomparable to those other pleasures, to those other world pleasures. So how it is the pleasure experienced by practicing Dharma, how that is uncomfortable to those, how this is greater, better, which means better than those other pleasures. So it says that the pleasures from eating, drinking, so forth, This doesn’t cover the whole body. The pleasure doesn’t cover the whole body. I guess pleasure just in tongue or something, just here during the duration when it’s in the tongue.
I think maybe contact the tongue. That doesn’t cover the brain or the pleasure doesn’t cover the delicious taste, doesn’t cover the whole body. When the stomach is all same. It’s beyond from the throat, it’s also all same. The stomach so anyway, that delicious taste doesn’t cover the whole body.
So this is an analysis, you see, with the second comparing comparing to see, the happiness of Dharma. So these So similar, know, the pleasures, the sexual pleasure, the and so forth, whatever the whatever the worldly pleasure. It doesn’t cover the whole body. Is dependent on external conditions. It is dependent on external conditions, so therefore you can’t experience any time, whenever you want.
Whenever you wish, you experience immediately because it’s dependent on the of external conditions for those worldly pleasures. So therefore, sometimes it can happen, sometimes it cannot happen, because it depends on the external phenomena’s conditions. And it says that it doesn’t cover these world pleasures. It doesn’t cover all the three realms, star gilm, formless gilm, all these different gilms. So this world is decent pleasures.
World is decent pleasures doesn’t cover all the three realms. And also, can’t even live the life just if I live the life just with the desire of this only temporary, temporary, this sense, this world of pleasure, then if one doesn’t, as I mentioned before, if one doesn’t let go of this desire, the dissatisfied mind desire and this the worldly pleasures, then that interface doesn’t allow to achieve the exalted path. The iron, the iron, the tongue exalted beings, the iron beings, the seventh type of wealth. They see quality qualities. Exalted beings, wealth is the quality qualities.
Can you can achieve? So like, I am being well, certain type of well, devotion, morality, and then listening, wisdom, listening, then abandonment, avoiding abandoning the defilements. Reasonable other than having shy. So you don’t engage you don’t engage, you need karmas because of reason of others. Shy.
Then, same thing. I’m not sure of the English, but one a reason of oneself, then not engaging in karma. Do you know the difference is the English term? Reason of others then shy, then you don’t engage in karma. Consideration for others Constitutional, isn’t it?
And shame. Shame, reasonable, one’s up. So not engaging in karma, then wisdom. So this seven exalted beings wealth, this seven is the quality of mind. So what the Asaṇga is saying is that this following just living life, just following the dissatisfied desire to seeking just only the simple words of pleasure, then it interrupts.
It doesn’t allow you to transcend your mind, to transcend your mind, gain spiritual path, the exalted beings set in wealth, these qualities. Then the other mistake is that these enjoying this desire enjoyment, it finishes. It finishes. By using, by enjoying it finishes, the happiness doesn’t last, the pleasure doesn’t last. See, it’s one of the very temperable it’s one of the short time, it doesn’t last.
So then, again, get a temper for that, and it doesn’t last. Again, you get a temper for that. So it’s endless work. So working so it’s said that the teaching is working for desire. He said, you see, no end.
The work has no end. So this leads to dissatisfaction. Then because of that, no end. The for work for some sort of pleasures, no end. Never finishes.
And and then saṃsāra pleasure, the worldly pleasures, this can be instructed by They can be interrupted. That’s part of the teaching. So they can be saṃsāra, the worldly pleasures, they cannot be They get interrupted by the enemy. They get interrupted by enemy, so forth. And then, third is worldly pleasures, the example that was mentioned above.
These pleasures, you cannot carry with you. These pleasures, you can’t carry with you to the next lives. You can’t cater between to next class. Then, Whereas Dharma happiness, you can Dharma happiness, you can carry from life to life. You can enjoy from life to life.
And there’s saṃsāra, the worldly pleasures, then It’s about, say, by learning that, say, it get see, it’s a very it’s a temporary, so, you know, very short time. So it is by the time that you get completed. Mhmm. I said what am I I’m I’m not mistaken. By the time that by the time that you never get satisfied.
You never get completed. You never get completed and never get satisfied. By the law, these all the pleasures, you never get complete, never get satisfaction. And then from this, by following this desire, pleasure this word pleasure. From this, all the problems of this life rises, and future life softens, future life softens, problems rises.
All the problems of this life, all the future life problems rises. So I think, for an example, by, say, following the, say, desire, the pleasure, the heaven world, then see the pleasure of wanting more, the pleasure of having wealth and because of desire cleaning that, then you want to mourn more. Because of that, then you do stealing, you do cheating others, and you see from that so many because of desire cleaning the worldly pleasure, if have wealth, so on. Then engage in various negative karma and negative action, harmful actions, which results on the suffering, on the problems. Not only legal problems, but just not only legal things.
It’s found out by others, only when it’s found out by others, then the experience of facing the legal problems, court cases and so forth. None of that, but because the action is harming others, cheating others, and stealing, so forth, engaging many other virtuous actions. That itself is not healthy. It’s an unhealthy one, a negative one, because it’s done with negative mind, with a selfish mind and with an impure mind, desire and so forth. So the action itself has negative effect towards our life, obscuring the mind.
Instead of enlightening, instead of awakening, it’s effect because negative actions obscures the mind. It that effect. Of course, then when it’s found out by other people, then it becomes a huge problem. With some of the people become enemy and then want to get into all these caucasus or punishment. You know, punishment prison or so forth, all that.
So one has to face all that. And Then nature of the action is not pure, so from that, you see. Then if it’s not purified in this life before the death, then of course, this continuation is that So then one has to experience the consequences, natural consequences, not consequences caused by other people hanging. You remembering you did something in the past life, not that, but the natural consequences from your action suffering result that nobody experiences you have to experience. If it didn’t happen this life, we see future lives.
However, one has to experience certain of those actions in next lives. So like that. So I just remembered that one story, that in Sikkim, one doctor I think something must have to do with their girlfriend, I think. Not golf, you play. Not golf, girlfriend.
I think when I said it sounded like golf when you play. So I think must be true that some people, I think few people, came from the time of the came from there to Sikhin. And they came to kill came to torture this doctor in Sikhin. So what happened was the doctor so they went inside the house, and then they the doctor’s hand on the chair, the rope tied up the bottom of the chair. And then they cut the ear, the doctor’s and they’re hanging down.
And then they cut the doctor’s They cut the doctor’s penis and then throw away in the field. And the whole room filled with blood. So this is what these people did, went all the temple and then went to Sikkim and did this. They did this to the doctor. And I heard the doctor pick and he picked up the penis and then fixed up or something, I’m sure, from the field, and something heard of that.
Anyway, so in the world, there are all kinds of things happening. Unbelievable things that we not only the ones we saw on TV or not only the ones we heard, there are so many things, so many things that we haven’t heard, we haven’t heard, we haven’t seen. Unbelievable stories, unbelievable sufferings of people in this world. There are so many I can’t imagine, you can’t live up. It’s hard to think.
To kind of it happened, the story happened, but it’s hard to imagine. So it happens all the time. Some different parts of the world, all kinds of people suffer, and people harm, tortured. Anyway, I just remembered the story as I was reading this. So I think that’s definitely to do with the you see that.
So sufferings, it came from, however, common following the desire, this was a pleasure So that is So the So the coming result, you know, she such a torture, such a you know, that she came from the sad you know, the the desire for mind. Desire, you see, thing, and those who see all the pleasures like that. So so here it says, by Asaṇga, the problems of this life and future lives, you know, all the problems of this life, future life, arises from that, from this desire to settlement, you know, by following this desire, kind of pleasure, you see. Then it says, that when you have leprosy, when you have leprosy sicknesses, you see, you scratch. You feel itch.
You feel so much itchy. Feel so much itchy, then you scratch. You see, you scratch. You perceive for someone to eat it with leprosy skin. When you scratch, you see, there’s pleasure.
You know, when you scratch, there’s pleasure. See? That anyway, where you feel itchy, if you scratch, that feeling. So to that that feeling, you see, you label your mind label pleasure. That that feeling, your your mind label it pleasure.
And then appeared as pleasure. Your mind labeled as labeled on that labeled to that feeling, to that sensation, that feeling pleasure. And by believing that, it appeared as pleasure. You see? As happiness.
You see? So so the So the worldly pleasure is same, this some sort of pleasures. Labeled pleasure. Not a softener specified, which means you see heavier, something that heavier pain you know, decrease, heavier pain that you can’t bear, you see, when you see, decrease, then that that feeling, then your mind will make up the late pleasure. You see?
An example. Today I thought on the way down, as we dropped from Washington, I don’t know what’s called that particular area. Anyway, we dropped down, and in the road there’s this, you see very beautiful plants, very beautiful tree. A season leaves, they turn from green, they turn into yellow what are the color? Orange.
From orange, they turn into yellow. Yeah. From green from green, they turn into, say, clay. What’s that? Orange?
Yeah. Orange color and the other darker than that. Red. Red. Red.
Red. What kind of red? Think it’s a friend of red. Not necessarily, but a friend of red. Anyway, so I thought So I thought, It’s very nice.
It’s so beautiful, I thought. Then I thought First I thought, It’s so beautiful. Then next I thought, But if you see, if you look at this every day, if you have this pliancy every day like this, and if you look at it every day like that, it twenty four hours, if at it, if the pliancy is always like this in every day, it becomes a daily thing. We see all the time like this. You live in such a place where they live in that color every day, whole year, all the seasons.
I’m sure you get bored of that and you want to see green. I’m sure you want to see other colors. So I thought first of that was so beautiful. Then next time, the third thought, oh, then if you leave, you see all the time. If every season, all the time you see only this you see, then of course, you will lose your interest.
You get bored and you want to see different colors. So you see, the pleasure, Sanskrit pleasure here. So after some time, becomes every day, every season, all through the years, becomes special. Then it becomes boring. It becomes bored.
Bored. So the pleasure doesn’t last. So again, you decide whether you want to have another color or you want to another place. So like that. So the pleasure of it doesn’t last.
Of course, becomes pain, becomes, say, born undesirable. So it becomes suffering from pain. That pleasure is suffering from pain. So that pleasure is suffering. So that’s why it doesn’t last.
It changes. Doesn’t last. Then later, when you get bored of that, people suffer from pain. So yeah. The the thought on the way like this.
Yeah. See. Come doesn’t come much Dharma thought, but just that time, fortunately, just said, yeah. Remembered the saṃsāra pledging, which doesn’t like the nature of suffering. See, the suffering changes.
So that’s it. For example, a house. So where you’ve been staying for long, long where you’ve staying, know, in the beginning, you see, very attractive and very nice. So that’s sort of that. So that feeling will be able to pleasure.
Then longer and longer, once they’re in the place, that house, gradually less because gradually, that excitement of the pleasure, what you experience beginning, it doesn’t continue. So long as they’re less, less. And then even though other people, what they see, they have very exciting. But for you, will say, it will only become boring by staying a long time there. And then one one one see something different from that.
More things. So then, see, then leave this and then have that one, which has more things, more beauties, whatever. So So that’s how they say, why the pleasure, the excitement, the pleasure that one has beginning, why doesn’t last. Why doesn’t it increase? Why doesn’t it last?
That is natural suffering. Therefore, it doesn’t last. Besides what increasing, it doesn’t last. It doesn’t renew. It’s all like that.
And as we mentioned in the teachings by Lama Tsongkhapa, as Lama Tsongkhapa explained in the great commentary of the steps of the path to enlightenment. One example that I normally use. That by being under the hot sun, condition the hot sun, and then feeling so hot, being at the action is being in the hot sun. That compounded the feeling more hot. And then when you stop the action being into the hot sun, and then being in the cold action being in the cold water, the minute when you are when you stop the action being in the in the hot sun, say, by being into the by being into the cold water, Because you stopped action and being into the hot sun, so the heaviest heavy suffering, being hot, it is stopped.
So that that that suffering, say, feeling hot, stopped from great. Then your action being under the cold water, that immediately compounded the suffering cold. But it’s small. The action being in the cold action being under the cold water started immediately. The next second seed produced the sudden cold.
But it’s not, I say, unbearable, I say, smaller. So because previous the heavier suffering, the derivative was very noticeable, that was stopped. Another suffering started. The cold suffering started, it’s very small, which is not unbearable, because small. So that feeling where the previous suffering stopped from heavy, another suffering started, but it’s very small.
On that feeling, that feeling is there, so then reason because of that feeling, then one’s mind made up the label pleasure. One’s mind made up the label pleasure. Just one’s mind made up the label pleasure, and believe in God. So then longer, you continue the action being in the cold water. Longer you continue that action, then it compounds the cold suffering more and more and and more.
So let then later become more and more undelivered. So now here you can see, now here a very clear example, very clear analysis, the scientific analysis, that why the pleasure doesn’t last. What’s the reason that pleasure, pleasure being in the cold water, that why that pleasure let’s see, why it doesn’t last. Why it doesn’t last? Why it’s not increasing longer you are in the cold water.
That is because the feeling that you that you label that you label so that you label on say that you that you give name to that feeling, that you give name if you said putting the label pleasure on that, looks like there’s a pleasure on that feeling, and that gives you an idea of objective to be refuted as that is a pure view, as that is an amnestic view, when you say on the labeled pleasure on that feeling. However, so you give name to that. You give name pleasure to that feeling. So that feeling that you give name to, that you give name, you see, is on a suffering. The feeling that you’re giving name pleasure pleasure is on a suffering feeling, you see.
What it is on a suffering? The base the base, the feeling that is the base, you you give name, pleasure, you see, it’s always suffering. So, therefore, more you continue the action, bringing the cold water, the suffering cold increases. Because it increases, so the pleasure doesn’t last, decreases. Instead of increasing, instead of continuing, it decreases.
So that’s very clear. And same food Food. So I can’t explain well food because food is I’m very much into the food, so you can see. I can say that. Food, at the beginning, you see, at the beginning, you know, there’s a great taste great taste.
No. Play say, yeah, great taste. Then more you continue to eat, then later, gradually you’ll find salty. That is beginning you don’t Yeah, of course, maybe hungry, but at the beginning, you don’t find the salty. It’s great.
Then it’s a pleasure. Then more continue to eat, you find salty and this and that. You see? Like that. They place it.
You see? Know? What one believes doesn’t continue, and besides not increasing, it does not continue, it decreases. The more you more you continue the action of eating, you see. And then after some if you continue the action of eating, you see, more and more, then of course, you get more and more bored.
Besides no taste, you don’t have taste at all what you have taste at the beginning. Then it gets bold. You get more boring, become suffering. So it becomes very heavy suffering. Especially you have to eat it.
Especially you have to finish it, you have to eat it. And the pressure of what other people say, or the regulation of what other people have to think or something. You have to eat it or have to finish. So you don’t have that pleasure with what you have at the beginning. So anyway, so Not only the pleasure doesn’t increase, doesn’t continue and decrease, and there’s torma, torma pain.
Many discomfort starts. So here, the same thing. So here, the same thing that So when you start to eat, first there’s hunger, then you start to eat food. So the action, not eating before is actually not eating food, so that compounded the hunger. Then you stop that action, which compound that.
So that stopped that heavy you see, the sound of hunger. Then, the minute when you do the action of eating, the minute when you do the action of eating, That compounded immediate next second, the discomfort. See discomfort in the body started immediately the next second, but it is unnoticeable. It’s very small, unnoticeable. So that feeling, to that feeling which is always suffering, another suffering stops, another suffering, another problem begins, but is unnoticeable.
So that feeling, then one’s mind gave name to that feeling of pleasure. See? Gave name to that feeling, to that feeling which is only suffering. So therefore, longer you put in your eating, so that pleasure see doesn’t last. It decreases.
Then the lecturer becomes suffering from pain more and more. It develops suffering from pain more and more. So same thing also. If you don’t have compassion in our mind, you see, if we are falling on the desire to the saṃsāra or the worldly pleasure, if your reason is on death, if you have a lot of compassion you see, to friend or, you see, companion. You see, we don’t have compassion to, say, to benefit, to serve, to benefit, to cherish.
As a living being, want happiness, do not want suffering. You see, reason like that. So so the say, in the attitude, living together, if there’s no compassion, then it is only desire. Are seeking the worldly pleasure, sometimes pleasure is temporary, which is only nature of suffering. So then, see, Sam can hear, at the beginning, there’s excitement, all this.
There’s so much of wanting, you see. There’s so much wondering, kind of hungry or ones from suffering missing this object. Then when you find, when you get it, when you get it, so there’s so there’s excitement. So there’s a feeling there. So that feeling, your mind, your mind give name to that feeling, you see, pleasure.
Then then, you see, one so called new one, One day, two day, three day, one week, two week, three week, one month, two months, so one year, two year. I mean, maybe it doesn’t last that long, but maybe that’s too long anyway. One or two years anyway. However, then sooner or later, as our goes as our by our way, goes, so day by day, it’s a day goes, we go. Sooner or later, then become tired or become boring, you know, to that.
You see, longer one, know, longer company then. Let’s say, become more born. Then because of that because of that, then thought to thought comes to look for others, different object, desire. So again, when when one when one receives that desire object, that person receives. So there is an excitement and warmth to that feeling.
The suffering stopped, that worrying with the old object, the worrying, they stopped by meeting new object, new friend, then, of course, the dissatisfaction is there. But maybe not much as one had with the previous object, the person’s friend. Then again, same story, longer one, so longer one continues with that. Then, the excitement doesn’t last. The name, that feeling that one gave, name, pleasure, doesn’t last.
Not true. It doesn’t increase and it doesn’t continue, goes down. Longer one continuing to do it deep. As week goes, day goes, week goes, month goes. Like that.
And Okay. On top of that, on the top of that, more and more one see mistakes of that person’s or the attitude of that person, selfish, all that, say, impatient or mistakes one find. One more thing, of course, that age, you see. However same here. So that all those feelings that one gives them pleasure is the only nature of suffering.
So that’s why the pleasure, excitement doesn’t increase, it doesn’t last. Besides not increasing, it doesn’t last. So if it’s pure happiness, or if all these ordinary pleasures, some sort of pleasures, all these are pure happiness, then it should increase. Being like his owner, Song Rinpoche, used to say, in Spain, because we did the first time when we invited Rinpoche. Rinpoche is an ex ex abode of garden monastery in Tibet.
It’s like those ancient great pundits, Tibetan great pundits, and highly attained. Not only great scholar, but highly attained, who even come and feed people’s view by hearing stories, very high yogi, like that. So when we invited Rinpoche to give teachings, especially Tung Chui teachings in the West, a course was held near in Ipiza, Spain, Ipiza. Ipiza is very famous. Ipiza is very famous, as you know that.
Course was held near the beach, I think. Well, the beach is not, I’m not sure. It’s near the ocean. There’s a French there’s a French or Spanish student called Philippe. So he and his son, he’s a main person, some French together, met this pipe, many pieces of pipe.
So after one course finishes, they pick up this. So they put together, there’s a tent, like a tent. Dome. It’s a dome. So then the other course finish, pick up.
And when the course happened, put it out of place. So now it’s fixed permanently in Spain, where our master, who guided me, took care of me, guided me. My father, mother gave teaching, who got to him for, I think, thirty years or something, whose name is rare difficult to mention, Lamayshi. Lamayshi was a reign connected place Adhwana passed away, very rain connected. A village called Bukoyung, but next to that, there’s a retreat center.
It’s called a certain retreat center. So they put this dome up there, fixed. Now you can’t carry. So the cement, whatever, put maybe two hundred people can fit inside the dome. So when they met the dome for this first time, where The Buddhas gave teachings, so next to the dome, the break time, people can it’s a hot, so it’s a hot time, people can go to swim in the ocean, the water anyway.
Then Mr. Gebel, during the teaching the shortcomings of saṃsāra, that nothing is fair to say. Anyway, talking about saṃsāra pleasure, how saṃsāra pleasure is nature of saṃsāra. So the Buddha used this example. Because people think everybody heard that people think swimming there is because of heart.
So we said, if there’s some sort of pleasure, if that’s pure happiness, then as you stay in the water longer and longer, longer and longer, we said that the pleasure of being in the water should increase more and more. After days and days, you stay in the water. The pressure should increase greater and greater. That’s what he said. So that anyway.
So the reason why nothing, all these some sort of pleasures, all those pleasures, why it doesn’t last. So it’s pure happiness, it should increase. More you continue that work, more you continue that action, it should increase, but it doesn’t. So because the nature of that feeling is on the suffering, it doesn’t increase. None of that, as I mentioned before, doesn’t continue, you see.
So it stops, as mentioned here before. So what I was saying before, as I brought up this during this talk, as far as relationships. So if you don’t have compassion, you see, in the relationship, you don’t have compassion to the other person, then the life becomes real, only suffering. If you don’t have compassion, if you don’t have unconditional love, or if you don’t have genuine mind or compassion to the other person, to offer service or to Like an innocent being who want happiness, who don’t want suffering, so you dare to serve. And this the purpose of your life, this is to serve others, you can, whatever education you have, whatever capacity you have to benefit from others.
If this is positive, if this has a loving kindness, this compassion, if it’s not there, then the relationship, having a little bit of all the suffering, so other for yourself, other for other if you’re concerning yourself, your own benefit, or concerning the benefit of the other person, must must have compassion. Unconditioned loving kindness. Must generate. So then the purpose being together, believe with somebody, then it fulfills the purpose, meaning. And then you can have inner peace and happiness from that.
You can have inner peace and happiness. Otherwise, the pleasure, what you call it, So that As I mentioned before, it’s only if you analyze, it’s only if you don’t analyze if you don’t analyze what it is, then if you don’t analyze what it is, If you don’t do scientific analysis, naturally, that feeling that it appears as pleasure and believe it’s a pleasure in the view of a hallucinate mind, in the view of a hallucinate mind, then it’s a pleasure. With the Dharma wisdom, when you analyze, then you discover only suffering. So in the view of wisdom, the point here is this. In the view of wisdom, you see it’s only suffering, but in the view of attachment, in the view of how to change the mind, see it’s pleasure.
So like that. Like you take a drug and then something like that. Then you see you’re living in the mud house, but you see you’re living in a diamond palace or something, that jewel palace, by taking drugs or something. Then when the drug is gone, the power is gone, see living in a mud house. Anyway, that’s how it is.
So I would like to bring up this issue again. Think it’s very important because all the time we hear, we see stories, examples, movies. When we watch movies, when we watch movies, there are many if one knows how to watch a movie, then TV, there are so many teachings there, many teachings there, short termings of saṃsāra. By claiming the saṃsāra pleasure, what happens to your life? By following desire, clinging to a system of saṃsāra pleasure, this temporary pleasure then, and will pleasure.
Then, you know, what happens that, you see, that whole life, you know, like a drowned in the mud, so get stuck in the mud or something, drowned in mud like that. However, with so many come from the desire, from the desire, like from the root, from the root. Then many branches, know, seven thousand thousand branches or leaves, from this desire, then many problems comes, arises. You know, so many problems in the life, you know, hundred thousands or so many from the root there, from this desire, you see, in the world, is the assumption of pleasure, you see. So you see there, in the world, not all the movies that people made it up.
People made it up, many of the movies people made it up, which actually happened, which is similar and happens every day in different parts of the world. The problem of desire, problem of desire happening. Even though people made it up, somebody wrote up the story like that, but actually it’s happening, showing the problem of desire, what happens, how the life completely get into these oceans of problems. It leads to so many anyway like that. So actually you actually hear many stories and you see in the TV that actually happened.
So because of desire, say body pleasure, such pleasure like that. However, so many people are jealous, so you feel jealous or angry, and they kill many other people whose life is so precious. You kill many other people, then you kill yourself, commit suicide. When you can’t stand any amount of problem, your desire kills you. We never think of we never as a man you see, As a thought doesn’t come, your desire can kill you.
Your mind can kill you. Normally, except the people who are meditating, you never think of that. Your desire can kill you. Your desire can be real enemy and can destroy your life. That, I think, is a very important meditation.
A very important meditation, very important meditation if you want to achieve freedom, if you want to achieve freedom to yourself, Freedom to achieve realization, freedom to practice, freedom from delusions, freedom from sufferings, to achieve liberation, everlasting happiness, and especially the full enlightenment, to be able to liberate other sentient beings, not present things, bring them to enlightenment. Even for peace of mind, peace and happiness, even for peace of mind, in the day to day life, it’s very important to know and to discover, to discover and to meditate and to reflect the short term of desire. Desire can complete. It looks very as often as the allowances, when attachment rises, a very loving one to you, like how it appears to you is like very loving to you, kind of like that. But actually, it’s a very mean enemy which is very mean, cheating you, deceiving and then finish your life.
That, completely silly. Brought into so much problems. So soon as it’s anger, when anger comes, it appears to you like somebody, like you have some powerful person behind you protecting you. Like that. I’m trying to say the essence of it, to describe the word.
I remember exactly what I said. But you feel like anger is like somebody, person behind you, can protect you. You know like that. This desire is very cunning. You don’t see magic.
It’s harming you. After everything is done, after everything is finished, Dharma prakha. Somebody is leaving a vow, you see something pressed out, then everything is finished. Then you discover, then you see how it’s cheated you. At the beginning, you don’t realize it.
Or you can use it in many other situations. So even in the lay, in business also, desire cheat, also even in business. And then even your normally you don’t worry about rent, paying rent, but then that day, you worry about rent, you want to worry about taking care of children, families. Because is a following desire. You didn’t limit the following desire to gain the material, to gain the profit.
You didn’t make a limit because you couldn’t have a foreign desire. So in the case of business, how to be desired, cheat it. And like that. Then, before millionaire, then next day become poor, like that. So I have seen seen friends or student in the business.
I’ve seen like that. That indicates in the business life, how to desire cheat. There are many examples. So when you meditate, we should discover how different same in the case of friendship, same in the case of relationship. So at the end, at the beginning, see, desire, so to say, you didn’t analyze at the beginning, Didn’t you didn’t analyze.
So you can use your wisdom to analyze. So decide to offer your mind, your life to that object. Then then you see, I say, then then I said then you see, it lead to unimaginable problems, ongoing problems. You can’t escape from that and have to go through this for years and years and years. So, because not being careful at the beginning, Just not analyzed with wisdom, following the short term desire.
In many cases, there are so many examples. So study, this is a study on desire. That’s very important. Study, we have in the west, there are many studies, studies, studies, how many people in the country who have Gochuj is what? Gochuj.
In the west, we do operation immediately. In solo kumbos, have many people who have culture, but they don’t do operation. But nowadays, they come to a management operation. But anyway, so they didn’t study it. Mean, I think how many people there who has a big head or something, a big nose.
How many people have big nose? Study on that? Research on that. Anyway, study on the mind, study on the desire, I think it’s very important. So it’s so helpful your own discovery, your own insight, for your own development, I think for your own protection.
So I’ll finish this and then stop there. Then it says, So it causes to rise. From this desire, the desire, clean the world is some type of pleasure then, so many except all the suffering of this life, all the sufferings of future life arises. One should come and went before, so I’ll bring up that again. We’ll see with these examples, many stories.
So you would know much more stories, your own experiences, many, many stories stories of these shortcomings and desires. Those are very other people suffer, but for you, it’s incredible teaching. So if you know how to look at it, if it’s a movie or whatever it is. So then from this delusional crisis, So from this word pleasure, think, delusionalizes such as attachment support. Then it says I think I mentioned this already before.
So in regards to the numbers of clients here, so next one. Many vices, many negative actions, know, riots, many negatikamas, engage many negatikamas, killing and so forth. That means stealing, misconduct, terrible life, so all those things, evil, selfishness, slandering, so all this is gossiping, this non virtual action arises from that. Then it says here, enjoying the Dharma. Now, happiness enjoying the Dharma.
As it says that covers the whole body. I think, for example, when your mind is you see through Dharma practice, when your mind is living Dharma, when your Dharma, when your mind is in the bodhicitta, total benefit others. Experiencing the suffering of others. When you have problems in your life, you use your relationship problem or cancer or whatever sicknesses you have, You use that to say to benefit other sentient beings, to free others from suffering, including cancer, whatever causes others not only temporary happiness, but ultimate happiness, liberation and enlightenment. So, you see, with the bodhicitta practice, With the biogenetic, the loving kindness biogenetic, compassion, you take others’ sufferings, including the cause, delusion, karma, everything.
The whole completing cause and result of suffering completely, you take it on yourself, and then you experience on behalf of the one sentient being, on behalf of, nonetheless, one person who has cancer, you experience on behalf of that person, behalf of that person that wants or normally sentient beings. So when you do that When you do that So that your mind has incredible joy when you do that very sincerely. Mind is in incredible joy. I’m drinking a drop of water. Depending how much you feel, is it precious, it’s one thing meaning how precious it is for you.
Kind, how kind, how precious it is for you. Depending on that, then even you have to suffer. Even you’re thinking, I’m experiencing this cancer, this relationship problem for the sake of this one sentient being. So there’s incredible joy in your heart to experience this for the benefit of even one sentient being, one person, incredible joy. The more you see that person’s so kind, most precious, More you see it, so precious, so kind.
So then to experience the suffering for that, even one person, even one single being, you have incredible joy. That is a choice. Now, similar to all sentient beings who have sufferings, then nonetheless, who have cancer, who has come out, we get cancer, either to see, or AIDS, whatever. And no question that one. That kind of mind, you know, when you’re minding that minding that kind of state, strong thought will benefit others.
So to sacrifice oneself for others, so happy, so happy to give up yourself for others, to experience suffering with others. That’s not a question. You have that pain, you have all these, but because your mind is so enjoying, so happy, so joyful, so it overcome. So you don’t feel the pain or very little. So by mind, the happiness of mind and driving this mind to over, like Sung Ji often says, You see, importance of the importance of the how’s the good heart and the importance of this mind to be Dharma, to be good heart.
So when the mind is happy, then even the body has a problem, but you see, it doesn’t bother you much. Your mind overcomes. So Oh, by experiencing this, that I have recited the mantra, so I did many good service to other sentient beings. I did many service to other sentient beings, so you were sincere. Did you mean service?
So they are very powerful means to purify the karma. It’s certain of the sentient beings with a sincere heart. So taking care of parents or taking care with a sincere not as my child, my this, my dad, not that attachment, but as a being, kind sentient being. Then taking care of children with this sincere loving kindness, compassion, that of parents. However, taking care of other sick people or anyway, so doing service to others, you see.
So, anyway, I did share many services. So other meditation practice or Changana, probably by saying, service to Dharma or meditation center, or to express Dharma to other certain beings, service to guru, whatever you say. So, my past, very heavy knit kamas that I collected time without beginning, that even one need karma that results to be in the Lord realm, to be born in the Lord realm, to be in the healthy realm for an incredible length of time, even even such heavy suffering. So all these becomes purified by doing this, purified, and purified. And sign of purification is so that instead in the next life, after this life, they’ll reign in the lower rhythm, suffer for experience heavy suffering and for for intertwelve length of time, so finish all that suffering by experiencing this sickness, cancer, or this whether it’s a relationship problem, whether it’s sicknesses, whatever it is.
Many people criticizing to you, everybody criticizing to you, or even that, or even that, even nightmare happened to you. By my experience in this catastrophe, this problem, this life, so I don’t have to experience all those heavy suffering in those lives. And for many eons, I don’t have to experience. Obviously, this sign of this is my achievement. So this is actually having these sentences, my achievement, as a good sign, it’s an achievement that I don’t have to experience all those heavy suffering life’s life before many years.
So mind feeling, having this thing is not a not regard it as a loss, but you regard it as a gaining, you regard it as achievement. You regard it as achievement in the life. Of course, you did many postprising, as I mentioned before, I’m not going to repeat again. Then mind is such a great joy. Feel so lucky, so fortunate that have this sick cancer or whatever sickness one has.
The problem or there’s a relationship problem, the other person gave up you or whatever you see. So then your mind is in an incredible state of joy, happiness. So you don’t see a problem in that. However, this joy of overpower your body. It could be understood also like that.
It can have other meanings. That happiness cover the whole body. So it could be, when you eat your when you eat your there’s Then you have an extremely defined extremely defined ecstasy of the body and mind, like that, covers everything you see. Then after you achieve the very high tones of realization, the clear light, the isolation of speech, isolation of mind, there is the clear light. Then there’s the illusive body, illicit those two.
As a kid’s sentence which he recently mentioned, one of which he was explaining tongue to the ground, so that when he the meditator who has exercised the theological issue of body unification, that that person even something hits, that person only experiences pleasure, bliss, even even that I don’t remember exactly what Richard mentioned, but One great mentor, all students are familiar. So some hatha sanghas, some of old sanghas, all students have received the teachings from this great mentor who had great success for life in exercising health, Guru Devotion, renunciation Buddhist language, and then the conquered and six year old as Marabhat. Began to meditate from Tibet, and Kathmandh, his Khmerung was a cave. And during those years. And then after that, had great success of achieving the sixth Yoga Naropa, because he was our lamaiscient master’s best friend before took teachings, before lama passed away, before I took teachings from then, of course, guru.
Not only friend, but guru, so virtuous friend. So after receiving teaching from Krishna’s Dalai Lama on the sixth day of Naropa, then we come back to my room and get a moment to explain. He used to clarify points from his own experiences. However, somebody who has great success in exercising, also very high on the part. So what said exactly the same happened to this great mentor.
When we were taking teachings many years ago from Princess Palace, This is teachings on the I think this might be the Jadrasambhara Rudhantra, I think. It might be that time, but I’m not sure. Or probably maybe that time. So there was a lot of rain. So during the pipi break, during the teaching, there’s pipi break.
He’s in his office outside. There’s a cement floor, cement steps. Again, Chamongi running for pipi. So then then he as he fell down in a very slow, very slight, very wet during the energy. So fell down, and it had knocked on the floor, knocked on the stair.
It smelled stair, you see. I didn’t see, but when someone came inside, there was small blood, so it’s not blood on the head, I didn’t see her, a letter I heard. So anyway, he’s on the image he was sent to hospital or something like that. But what the sister-in-law told me after that, he told me his experience. When he fell down on this outside of his office, the teaching was given in the voice.
So there’s an office, and there’s an inside, and then there’s a place to be where you’re private teachings, certain limited people. So he told me that when he fell down, his head knocked on the cement floor, but he he said he told me that he didn’t feel pain. He felt so much bliss. So much bliss. No, not blister, bliss.
He felt so much bliss, bliss. So that’s exactly what Mr. Thompson mentioned recent time when he was teaching a council grounds a person who has achieved illusive prosody, clear light, illusive body, illusion. So I have no pain in this. Yeah.
Maybe if you think this way, I think if you think this way, the who has achieved the rising part, third of them, the path, the rising path, you see, Mahāyāna rising path, the mental. Then that being has a spiritual guide. That being has a spiritual guide. That being is free from suffering from from suffering age sicknesses, you see, and death. So that meditator, that bodhisattva, that mental, which is the third level of mind power, free from all these So I want to refer to all these synesthetics.
That being has a spiritual guide. Maybe that gives someone an idea. There might be different ways to relate to this Dharma, pleasure happiness Dharma covers the whole body. Then it says, next one, happiness Dharma rises anytime you want. Then this happiness Dharma covers all the three realms, desire realm, formlessness realm.
Then from happiness Dharma, you achieve the certain wealth, certain exalted beings’ wealth, which I remember as well scheduled before. Then, by happiness to Dharma, more you enjoy, it does not finish. Only it increases. So that’s the special advantage, one happiness with Dharma. The saṃsāra pleasure, world pleasure, have a city.
It doesn’t last, it’s finished. But here, happiness Dharma only increases. Then as I said, then there’s no enemies, nothing can do. Enemy, so forth nothing can do. Then also one can take to next life.
One can take the happiness Dharma to next life. Then, you see, you can get satisfaction from happiness Dharma. Happiness Dharma, you can complete. You’ll continue, put effort, continue and complete. You can get satisfaction, fully satisfied.
When you achieve liberation, the total cessation model, the delusion, karma, including the negative imprints of delusion, you see, well then, especially when you achieve full enlightenment. So and then it doesn’t cause to rise to rise sufferings, problems. Doesn’t cause that. And I think it might be it might be my my It might be my mistake in the writing. It says, it is a meal labeled by mind, a pleasure meal labeled by mind.
The previous one, also mentioned, it’s just only meaning a bit by mind. But here, so I think here, I think probably should be not just me it’s not just me living by mind. You know? Here, the pleasure is not just me living by by mind. The way to understand is this.
So if somebody made false money, you see, not issued by the government, Somebody made false money. So or somebody somebody the black magic somebody the magician, you see, to hallucinate you. And that person give you that person that person give you, you know, that person give you billions billions of dollars, you know, to the person who is in your mind, and and then you’re you’re you’re receiving you receive billions of dollars from that person. You see? So it’s a middle level.
Then it’s a dollar money middle level by mind. You know, that’s the same. In that case, same. That case, same. But it but it but it doesn’t exist.
It’s merely a blue barbarian, but it doesn’t exist. But it’s not but it’s not it’s not it’s not because it is not there’s no plain dollar. It’s not dollar. It’s not dollar because it doesn’t have the valid base officially produced. Anyway, this one is not officially produced.
So if it’s found out, then see, then problem. So anyway So here, is the other person, magician power, is a hallucination in your mind, and you see the person’s giving you a billion dollar. So there’s no valid base. There’s no valid base. See all that official paper there is not that official paper produced by the There’s no paper.
We said all the design produced by the office, by the government It doesn’t exist. It’s not there. So cents is a million level dollar and million level money is cents. So previous one is a world of pleasure. So that’s like that.
Is like that, middle level of my mind. So which implies, you see, just finished my middle level of my mind. So which implies it is not, it doesn’t exist. But that’s not you see, that’s you see, that’s only suffering. So what he’s saying, that’s only suffering.
But here, for sin here, you see, it’s not it’s sin merely every part. So here, sin. Yeah. Million Buddha doesn’t exist. Now the Dharma happiness Dharma happiness.
So what is saying here is not just merely but mind. Should be opposite to the previous world. So here means it exists. What he’s saying to you, it exists. Mainly, but my mind is not mainly, the which meaning is, you know, doesn’t exist.
So here is not the center. Here, say that which is not previous one is like that. This one here, here, it’s not mainly little bit by Mahāyāna. You see that it just or some things about that. And, see, it doesn’t exist.
It’s not like it exists. It exists because there’s a valid base. That happiness, that pure happiness, which can be increased and complete. There is not natural suffering. So that’s the base.
So that feeling is the base. In regards regards to the mind as dependent arising, this doesn’t negate that. So in regards to happiness of Dharma exists because it’s labeled by the mind, middle labeled by the mind and depending on the valid base. So see, that that experience, that feeling of that experience, which not naturally suffering, can be so that so here, in this case, it’s main level of mind, which means in the existing. So the next one.
Then the happiness Dharma is so special, is exalted, so special because he can destroy completely all the delusions, all the negative actions, and all the delusions. So so very good to very good for meditation one by one to compare some old pleasures, Dharma happiness. That’s I just went over the I just went over the outlines of what a Sangha I have Sangha, papa tona, you know, said. But, of course, one can go into debt. You see the explanation.
So and also, by discovering the by discovering the differences, the pleasure and the affect. So it helps to encourage the mind to overcome the delusion, to let go of the desire, this painful mind, disappointment, desire, keeps our life continuously suffering. So, say, now and future, you see. To give courage, to practice Dharma, to achieve Dharma happiness, overcome the delusions and particular desire. So it helps renunciation.
And then that then, you see, the renounced mind, the contained mind, that is what you need in order to achieve liberation. If you have that if you have that that quality of mind, if you have that, then you can keep you you can have pure life. Then you can have pure you can have pure life, pure morality. Only then you can live in pure morality, and then you can have perfect meditation, śamatha, you can feel realization. From that, greater insight, relationship emptiness, that experience, great insight combined with śamatha, the extremely defined virtuous existence of the body mind.
From background analysis of inshunya and emptiness combined with sineon. So you achieve that. If you’re able to achieve that, then you’re able to achieve the direct realization of emptiness, then you’re able to cease the defilements, intellectuals, the delusion, then they simultaneously point delusions. So then one can seize the negative imprint completely, and able to achieve the total liberation. Then by seizing even the subtle negative imprint, I’m reaching for enlightenment, and then able to do perfect work to liberate and to enlighten all the synonyms.