Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The immediate, almost physical release that comes from shifting concern away from oneself and onto others opens this 143-minute commentary by Lama Zopa Rinpoche on the Eight Verses of Thought Transformation. He works through the first several verses, explaining why holding oneself humbly below others is an antidote to pride rather than self-pity, and why sentient beings — even enemies — are more precious than wish-fulfilling jewels, since morality, liberation, and enlightenment all depend on their kindness. Practical guidance covers using impermanence contemplation to settle an excited mind and Buddha-nature reflection to lift a sinking one, distinguishing useful from misplaced repentance, and treating one’s own mistakes as medicine. He closes with the tonglen taking-and-giving practice and a brief reflection on emptiness as the unifying ground of all the verses.
File metadata (for organising)
File: 04 The Eight Verses of Thought Transformation.mp3
UUID: f88aa737-afbf-4163-a8d9-7404e2cba750
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: 143.2 minutes
Words: ~12,592
As I often say, even for our own experience that the minute when you think of the I, you see, cherish the I, You know? There’s there’s tension. There is tension. Stronger concern are there’s a bigger tension, and there’s no rest. There there’s no relaxation.
You see? Peace and happiness. And minute is it so, you know, it’s as mentioned before, some of the expectations, some of the world is concerned. You see, that more so more concerned the eye, see, change the eye. And then the minute the minute the minute when you let go of that, the minute when you change the object change the object of change object of change, see.
So the minute you change object, you should think of yourself concern of yourself, change object on others. When you think about this, the minute when you think, oh, I’m here, you know, while you while you’re walking straight or while you’re at home or office or whatever. Oh, I’m here to for others, to serve others. You know? I’m here for others.
Oh, I’m here in the family to serve the in the office. However, even even even he said, even it’s just one person, see, that you oh, I’m here to serve this person. What is child? What is it? You know, father, mother, or just somebody, you see, who is sick or who is, yeah, old age or who somebody who need help.
So the minute we change is that I’m here to say open happiness for this for this for this, you know, for this person, for this precious, the most precious kind. I see living being. Then you see, So immediately, you know, the minute we change change the objectivity of your life or this a change of mind. As you think of think of others, The minute when you do do that, the tension is gone. The immediately, there’s peace.
You know, there’s a peace, real joy, there, you know, real joy in your heart. There is joy in your heart. Immediately, you find happiness in your life, peace, you know, you experience in your heart. You see, like that. So this you see, it that immediate effect, best medicine, best psychology, best medicine, best meditation, where to achieve where to achieve happiness, you know, like that.
So giving just a small example of that, you see. And whenever the times when we practice more good heart or more think about others, then self turns, you know, first, there’s more there’s there’s more joy in the life, more happiness, peace, and better communication. And better communication, open heart, better communication with self-cherishing thought. And with the with the stronger self-cherishing thought, your communication become see, you can’t open heart, you can’t communicate. Then there’s obstacle.
There’s see, even you communicate becomes you see, communicating with anger because because sometimes behind the motivations of children, then you see, you communicate with anger. It doesn’t work with that. It only it only you it don’t it doesn’t make other doesn’t make other person happy by that. It only frightens, She is upset or angry at us. So and let’s say, the then the others, they see you.
They see oneself, you know, selfish like that. Then when they see that, they’re not they’re not happy with that. They’re not happy. It doesn’t make them happy. The with the other one with the other one, you see, the thought of, say, benefiting others.
With that, then you can smile. You can you know, your mind you have to relax your peace, and you can talk to others and brings the words comes out beautifully, nice, respectively. And then it’s really it’s a you become closer to that person, you know, better communication and makes the person very happy. Closer, then you you can have also success. From that, you can have much success.
Other person can listen to you, what you want. Mhmm. So best I think the best politic is best best politic is a politic with the bodhicitta. bodhicitta is no harm. It’s no danger.
Only benefit for the other and to yourself. So that so sorry. Coming back. Yeah. So I so I gave the introduction at the beginning of this, you know, important.
So if you you know, to make a to I said, for you for one’s own happiness and for for to be able to benefit others, then, you see, by recognizing the muscle mistake’s mistake, then one, you see, it give chance to be better person or the to have more qualities, meaning more pure mind or better quality. So more knowledge, you see, like that. High biopsy, better life. You know, they they you see, there’s a improve they give you opportunity to for improvement. So therefore, you see, recognizing your mistake’s mistake, that that’s only helpful.
That’s only helpful. And then you use that by realizing that, then you start you put effort to to change, you know, better, sort of that. So that you can have more happiness piece, you see. So that is not a so that is not a mistake. But if you look at because you feel bad because you you feel bad when you when you find out a mistake, know, that that you know, by recognizing mistake, no one feel bad.
But then one then one then one label is good, say, one recognizes good, then that the Another another example, you have some sicknesses, then you don’t know you do you don’t know how to you see, if you eat, say I say, Then if you if you’re not aware, you have sicknesses, and that is sicknesses. If you’re not aware, then you wouldn’t then you wouldn’t treat it. You, you know, you wouldn’t look for method, you see. You see, look for medicine to treat that, to recover that. Then you see, you will never then then it get worse and worse, then it leads to then it leads to death.
So that’s then this is how this is how one cheat oneself. Then that gets worse and leads to the death. So that’s what happens. You know? Then you see.
So like that, you see. Or the or the children children who made many mistakes in the in the made made mistakes in the writing or the in this, you see, whatever is writing or, you know, explaining, giving answer to the questions. There are many mistakes the child makes. And because if your child feels bad by seeing this mistake, then then you everything you label good, good, good. Everything is good.
Then the then then you don’t see mistakes, mistake, and you never get then you never you see, they never get corrected, then child never improve, doesn’t learn. You see? So we use these examples here. That one those are what we can’t we understand, but we use a similar example here that we can understand. So You see, by by learning by learning Buddha’s teachings, you see you see you have Buddha nature.
You you have Buddha nature. You see, nature pure, that one is not just one of the ones with mistakes, you know, guilt for the the defilements. So because of that because of that, then there’s all the host. You can see, be free from any problems, any suffering, and even the cause of suffering, the, you know, the delusion, karma, you can you can remove by actualizing path. This full of hope, so much what you what you can do and develop.
Then by having, you know, perfect human birth, by having human birth, is so easy, so quick to learn, so easy to practice it. Yeah. To have realization and, you know, to be free from all the negative emotion also that have a all the suffering, you see. So there so there’s there’s there’s all this you can I said, there’s a com there’s a like sun shining in your life, rather darkness, sun shining in your life? There’s a whole this possibility opportunity.
You can extract all these paths, you know, that is enlightening. Even then you can enlighten others. Better to see. Bringing light in everyone’s life, you know, as a heart. You know?
Let’s see. Light of, say, the happiness or the wisdom. So I think if you’re not practicing if you’re not practicing meditation, then you you are like if you’re not if you’re not if if you do not if you are not if you do not have understanding that that is such all this, you know, about how you know, to liberation and life and all all these teachings. So much all these opportunities, you know, so much of what you can do with this human you do with this human the human that you have. See?
So if you don’t know all this, then your life become really you see, when you have problem, then your life becomes so depressed. So depressed because you have nothing. You in your life, you have nothing. You see, though there’s no method. Your life is totally empty.
No understanding. You see, meditation, nothing. All these teachings, you know, this light of flow, hopes, opportunities. We don’t see that because one doesn’t one didn’t learn. So I didn’t learn or didn’t say, you know, the opportunity.
So I didn’t learn or I will I like to learn. So so then yeah. Then when the problem comes, you know, no no no no mental medicine. No meditation. No mental medicine.
See? You know, under doctor doctor. So then life really goes down, so depressed. So like that. So therefore, especially if you are practicing thought transformation, minor teaching thought transformation, especially if you’re practicing bodhicitta.
You know? I don’t think this. There’s no if you’re practicing bodhicitta, there’s no time. There’s no say, it doesn’t give they it doesn’t it doesn’t, say, give it it doesn’t give, say, a time. It doesn’t give allow you there’s no space for depression.
You’re practicing the practicing bodhicitta. You say, Because your because your thought is because your thought is thought is a attitude is a thing of others, seeing happiness for others, the sufferings of the sufferings of numberless human beings, their problems. And numberless helping is a problem. Numberless, because animals, then the other, you see, devils into those holy, know, high planets, those sutras, sutras also, all they suffer. So then, nonetheless, your your concern is others sufferings, see, and cause happiness to others.
So therefore, become unimportant, you know, your, you know, your own, say say, the even if you didn’t say, say, any difficulties happen to one another. You know, know, lost job or there’s no job or say, you know, whatever typically happens, it doesn’t really bother. It it was it doesn’t really bother because you you have to think big. You’re not thinking very small, tiny. See, yeah.
I just so, yeah, other so you’re the one person, you know, don’t really didn’t didn’t really bother. You know? I say, well, how do other people treat all this? You know? Me, you know, there’s no such thing.
Big it’s not a big deal. So you see, I heard in Switzerland, one time there was no jobs. I don’t what happened. There was no job for, I think, a month or some I don’t know what’s the reason, stopped. So the Tibetan people working in the same company, they were so happy.
They were so happy. Because they can do practice, they can do their practice. They can do practice. They can do so much. They can do it.
So the other same friend, other people there in Swiss, you see, Swiss people there. So you see, they’re so depressed. The same people, but when there’s no job there, some I think I’m not sure if you wish, but the soft press. So you see, you know, it’s a it’s to do with the it’s to do with the education or it’s to do the attitude, I had to do the attitude of life. You see?
So not necessarily if there’s no job. You see, not necessarily everybody will be unhappy. Not necessarily. So that so I heard this. They were so happy because they can do some time to practice, you know, the some of those times and then that.
Anyway, So I think know, actually one thing, I think when you kamabharat meditation, you see. So you think this when you do the kamabharat meditation, so when there’s when your mind, it’s kind of more excited and then you see unable to concentrate on one unable to do one point to concentration on the object, then that time you have to think about it. Then that time to come to control the mind, bring down mind, that was excited. Then you think of impermanence. Then you think of impermanence and death.
You think impermanence, death. So then the mind then you say, my excitement is you know? So what yeah. Then you’re able to come down. You see?
Then you have to come down. You’re able to concentrate. You see? But then your mind is when your mind is that’s antidote. So your mind when your mind is when your mind is singing, the singing mind, see.
Because, you know, even though you’re constantly object, but not not having not having clear clarity on the object. You see? There’s or there’s a clarity, but the, you know, the way of your the way you focus on the your mind, the way of focus on object, intenseness is missing. The intenseness is missing if those are clear. So sinking thought is it.
Yeah. Let’s see. Anyway, so singing thought, mind is going down. You know? Then, you see, then that time then that time, you need to meditate on to lift up.
When you feel down, they meditate Buddha nature, and they see usefulness, perfect human report, that you have all these eighteen pleasure qualities, how this heart is so meaningful. You see, all this makes you happy. You know? So I see. So so if you think it’s when you do come up with meditation.
So with one technique, I say. So depending on your mental state, you see. So the whole point is to achieve one point a one pointness, The concentration, not all that, TG actually come up. Extremely refined, virtuous, ecstasy, body, and mind, all that. So then so easy to keep your mind in virtue and very easy to have any realization, you see.
So, you know, because of because you have to concentrate. So so so to achieve that, so you so you play with your so as a so working working with your mind, it’s like this. When the mind is high, excited like that, then you take control. I think the other those are menteachings will bring down. Then when the mind is so down, the thing for the other mentation will make us happy.
So it’s a matter so now here So now here now here self pity if you if you meant self pity, the, you know, self pity. Yeah. See. Let’s say, looking oneself, say, lower, say, others better looking oneself lower. Say is it is it right?
Just just that. Yeah. So now here here, we see in for I would say, for example, so the let’s Anyway, another another I kind of mentioned already. And it’s all kind of how you interpret. So one one is how’s it?
For example, emotions. For example, emotions, there’s a positive emotion. There’s a negative emotion. Emotion all emotion doesn’t mean bad. That is wrong.
There is a positive emotion, which which, you know, like devotion devotion to the diversion to the whole object that that it benefits you, that can benefit you, that which is qualities to benefit you. So that’s it is emotion. It is emotion. Compassion is emotion. Love kindness is emotion.
Even though even though positive thought, you see, virtuous thought. They say, rudhu enlightenment, the compassion to other living means, root of bodhicitta, or root of enlightenment, root of infinite qualities of Buddha’s body, mind, the compassion for others. It’s very it’s a very purity, but it’s but it is emotional thought. So the emotional thought, there’s a touch there’s a, you know, attachment. So there’s there’s attachment to clinging to to this life, to one’s own, you see, comfort pleasure.
So that’s also emotion. The anger is emotion. So there is a so there is a positive negative emotion, you see, like that. Similar similar here as a penitentist. One made a mistake and feeling sad pain sorry sad of that.
Then you want to purify because of you because because you recognize the mistake in feeling and say, anadroth. Then you then you see that makes you to purify, to do something rather living that rather living rather living the mistake, you know, the the karma, then you see, then you purify. You do something. You purify. The advantage of recognizing, then you need karma, then mistake, and then, you see, you know, feeling sad, that, then that must you purify, you see, that that pursues you to purify that, you know, purify that so you don’t have to experience the result suffering problem at all.
See? So that repentance, it helps you. It helps you to achieve happiness, to not to not be reborn or realms like that. So the and then sometimes they can be wrong repentance. They can be wrong repentance, like there’s wrong patience.
For example, somebody, you see, who’s somebody who’s living in the process, you know, fasting, living in bowel fasting, for example. Oh, this person doesn’t eat, then then you will you will compassion to that person. Doesn’t so the person would say a renounced being who has nothing to attain, making progress in the past, week by week, month by month, year by year, getting close to liberation and enlightenment, but nothing. Oh, somebody comes up, oh, this person, nothing. Oh, so bad.
I wrong patient. Yeah. Compassion of the wrong patience. You see, you did some you did something you did something good, but then you didn’t realize. You you see, then you you something what you did.
So you met you met you it’s it is sincerely you met charity to somebody. You met charity. Sincerely you charity to somebody. Then I thought, oh, you know, then you you then somebody other somebody talked to you, well, it’s wrong what you did. Then you think, oh, I did I made a mistake.
You see, then you feel sorry. So that’s wrong, you see, kind of repentance. You did something good, but then due to others wrong expectation, you see, advice, wrong advice, or or after you’re certain. So they are like this. So similar.
So here anyway, to finish this. So here the hearer, this is you this is using as a medicine. You see? I don’t know exactly what self pity is, but thinking lower, you see, when you are with somebody, you are with somebody, then you see pride, pride shall rise. So I didn’t reach that.
The second from the eight verses, the second stanza. So if you allow to rise pride, that clearly negates karma. Effect of rising pride, in the future life, you will get reborn as a slave, slave, perfect, very poor, You see what that means of living, sitting in the poor. Slay, poor. Then I think, law, you see, that like India or those countries where the society which is recognized as caste, the lower caste, like there’s untouchables, you see, it would keep them down.
There’s caste untouchables in India, so lower caste. Then tender, robotic tender tender, this slave will will go out for then the So says that you’re born as blind from childhood time. And when you’re born, you’re born blind. A very small capacity. Then, you see, the in the the in the country.
So depend depending, you see, country. So they will interpret their own interpretation of better color. So so this even when you’re born in the human realm, this is the effects what you get. This is the effects what you get from pride. Then the other things the other things, as Norman mentioned Normally mentioned that.
Say, if you have someone pride, then you don’t you don’t, you see, you don’t want it interfere to learn to to to to increase your, let’s say, quality or your knowledge. But if you when you flip when you flip pride, then you don’t want to You don’t wanna show your mistakes, and you don’t learn from others, particular pride. It is mentioned is mentioned by Kathmandhra Pradesh that the whose mind is totally filled with the pride, the the quality of water won’t stay. So something like this, you know, and that balls around. Then you say, if you pour water, can you stay?
So mind will feel really deprived. The water quality cannot stay on top for the so it is possible for learning and for it is possible realizations to to to a better life. So that so so so you see so that so that so that time, you see, to think oneself’s law. You see? To think oneself’s law so that that you see, that doesn’t create a karma.
You see, that stops that that medicine that become a medicine. Psychology, if you want to know. If you want to know, I said to say you become psychology, become a mind of medicinal mind to to not rise pride. There’s a medicine. You you get injections to not get sicknesses.
You know? You get injections so that you don’t get sicknesses. You see that? So practicing so practicing this, you’re serving lower. You see?
And others are better than this way. Respecting others. So the main thing from this way, then respect comes to others. You see? Appreciation and respect.
So that you see, so it becomes a medicine to not rise. Protection for you against from pride, those delusions, causes you to reincarnate in the Lord Rhythm or in those even born human beings, but those, I don’t know, say, many problems, you know, many disadvantages, so many things that So the by by practicing, once they’re lower, then the part do not rise. So this way, then you can always cherish others. You see, it becomes the the second stanza is a method to be able to practice the first one, cherish others. So that and here here, this is this is not at all.
This is not at all. You see, here, the second stanza practicing, looking at the lord. You see? Not at all that the other the other the other one, normal one, or the normal one, you see? Or you see?
The other one is this. Other one is not to respect others, to change others, to respect others, not that. Delusional. You see, other one is, say, suffering. This one is not suffering.
When you this one, practicing the second stanza, it’s in order to change other to respond. Is not suffering at all, this peace and joy. But this other one, what you’re talking, that may be what normally to respect others, not to cherish others, nothing for that. The aim is not that. Then you see, see, with self-cherishing thought, you see, now the motivation.
Now motivation with self-cherishing thought, oh, that one is suffering. That one say, oh, I’m this, I’m that, and, you know, the motivation self challenging, that then that one is suffering. Do you understand? After all this, do you understand? They after all this, the the anyway, this The second stanza here, keeping yourself low.
Keeping yourself low. The motivation is totally different. The motivations behind the motivation, from where that from where that thought comes, you know, to keep keeping ones lower than others. From where it comes, it’s taught to benefit others, taught to cherish others in respect. The other one probably taught other one’s coming from self-cherishing thought, coming from the self-cherishing thought.
I’m hopeless, I’m this and that. Then that is suffering. There’s no joy in that. But the other one, this one coming from the thought, coming from the keeping ones at lower kind of a thought benefits. The practice of bodhicitta, cheering others, respect others.
You see, then thinking, I’m lower. This one is only joy. The effect in your heart is only joy. So there’s maybe two I don’t know what they call self pity or not on the show. So anyway, I gave a description in effect from what Kelly McSweeney.
So the self pity or not, I’m not sure. So that’s He’s for example, he’s not as brought as brought down or respected. Even any kind of person, not only highly educated or wealthy or any old person, you know, young people, poor, anybody brought down respect. So that’s not self pity. I don’t I don’t think it’s called self pity.
So that sincerely is not political. It’s not how to say? It’s not done with the edible edible Dharma. It’s not done with attachment seeking happiness for oneself. That’s the black politics.
Respect is done sincerely with bodhicitta. Respecting sentient beings. Respecting sentient beings then very sincerely, like how normal Buddhistsapa does, with a sincere heart, how they are so precious, Like how mother have lot of child, you know, like that one say, like, her heart is outside, you see. How she cherish so much. So like that, bodhisattva cherish every single being.
Like like the mother, how how she cherish things so precious, you know, the heart of blood child. So the bodhisattva cherish at least all sentient beings. So sincerely respect. So let’s see what he’s doing. And So He has his loving kindness to himself.
That’s what I was thinking. Lacking loving kindness to oneself. If you are practicing Dharma, what I what I want to say is, if you are practicing Dharma, then that’s really that so that time, your your thoughts of virtue, your actions of virtue result on happiness. You you achieve result you achieve result on happiness when you’re practicing Dharma. So so the whenever whenever you’re whenever there’s danger to rise to anger, when somebody is criticized or badly treated, when there’s danger to rise to anger, then when you then you when you try to con when you try to when you when you every time when you practice patience, say, that that that time, you are then you are you are protecting to yourself.
You are protecting to yourself. You’re not harming to yourself. When you get angry, you harm to yourself. And when you harm others, it’s harm to yourself with the body, with the speech, with the mind. When you harm others, it’s harm to yourself.
It has consequences. It has consequences. It’s on the suffering result that you see from depending on arising from that action, suffering result, you have to experience the civil harm for others. And or your even your self sicknesses, many other problems, or with the relationship others receive harm for others. So so when you are when you are when you are allowing anger, that that time that time that time, you’re not loving to yourself.
When you’re angry to and when when you’re angry, when you’re not practicing patience, you are humming to yourself. You’re not loving to yourself. When you’re practicing patience, then you’re taking care of yourself. You’re loving to yourself. You see?
You’re protecting yourself when you’re whenever you’re practicing patience, you see, protected from anger, protected from the from the most unbearable sufferings of the lower realms, so forth. And then present present, you know, all the present, say, are not this sort of problems. You know, they they experience due to anger that day in this life and then in the in the future lives. All that. So whenever whenever whenever you practice, say, contentment, whenever you try to achieve the practice of contentment, renunciation, letting go of the painful mind, desire, which brings so many problems, Whenever you do that, at that time, you are protecting yourself.
You are giving liberation to yourself. You are loving yourself. When you when you don’t do that, when you follow desire, then which brings so many problems, you get it brings it makes your life caught into so many problems. So that’s not taking care of you. You’re not taking care of yourself.
You’re abandoning yourself. You’re not taking care of yourself. That’s not loving yourself. And when you manage it, compassion, loving kind of bodhicitta, to that’s the best. That’s the best way.
That’s the best, you see, loving yourself. That’s the best taking care of yourself. When you follow self challenging thought, when you follow self centered mind, self challenging thought, that’s humming to yourself. That’s That’s yourself, torturing yourself, not loving yourself. When you’re mentoring your emptiness, that time you are taking care of yourself.
When you practice mindfulness and emptiness in the daily life, not following the ignorance, holding things as a truly existing while they are not and while they’re empty of that. So every time when you maintain your emptiness out of nature, Even one second, touch touch on that emptiness reality. Even one second, it purifies it purifies unbelievable. It’s like it came from so many so many lifetime. See, so many heavenly comes, so much get purified.
You become closer to Every time you become closer to liberation, from saṃsāra, from the oceans of saṃsāra satan, every time when you meditate on emptiness, even closer to that, it becomes like a chore bomb, so powerful to feel when it comes. So when you practice mindfulness in the daily life, then it becomes that time you’re loving to you’re really taking care of yourself. You’re loving to yourself. So same. You know, when you practice, you know, time, then, you see, especially with the bodhicitta, you know, with the bodhicitta.
The because cherishing eye because cherishing eyes only open the door for all the prop opening the door for all the problems, inviting all the problems. Problems in this life. There’s a lot of retreats happening in this life, future life, all the realizations. And it doesn’t allow to achieve liberation from saṃsāra, even for oneself. It doesn’t allow to reach the to achieve enlightenment for sentient beings.
It doesn’t allow to benefit for other sentient beings. Follows, I say, cherishing the eye. So that’s opening door for all the problems, root for all the problems, obstacles to develop mind part. So therefore, the cherishing eye, just cherishing others, is seeking happiness to others. That one is open on opening draw for all the happiness.
Yours and numberless other yours and numberless something being happiness. Not only not only yours, but numberless sentient beings happiness. So with that thought, bodhicitta, you’re able to offer all the happiness to numberless sentient beings, temporary ultimate after enlightenment, everything. So so they will say that so with that bodhicitta, then in the practice with that bodhicitta with that bodhicitta during the practice. And then with that bodhicitta, total.
They’re doing, say, say, doing business or doing job, eating, walking, sitting, sleeping, or, you see, the say, taking care of children or looking after family, whatever. So so that with with the with the thought of benefiting others, bodhicitta, then all these actions will become not only Dharma Not on Dharma. All this become not on Dharma, it becomes cause to achieve fully enlightenment. So it becomes the best Dharma, the purest Dharma, because in understanding with the self-cherishing problem, so that so living life with this I see. Whatever lifestyle I wanna live with it, living life with this bodhicitta, with this pure mind.
So, you see, it’s like it’s like the iron with mercury. As iron turned out into turning thousands of with the with one, let’s say, the mercury as a thousands of irons, you know, turn into gold like that. So your whole life with the bodhicitta, you know, whatever lifestyle, whatever, lay lay lay lay lay lay lay lay lay lay lay lay lay in job, between business job, whatever. The whole the whole life become like gold transforming gold like gold become most meaningful. Everything every every action that is known with the bodhicitta, you collect you collect limitless cast merit.
And every time you go closer to enlightenment, because so much merit, you collect I’m a little bit more powerful purification all the time continuously. So that become most beneficial to all the sentient beings. So in this class, talking about the local kindness to ourselves, this is how this is If you’re if you’re throwing yourself on fire, you’re you see, if you are harming yourself, see, the creating negative karma, harming yourself, that’s not that’s not allowing yourself. I’m sorry about So that’s so that’s see, that’s my interpretation. So so I think so I think ten o’clock.
So I made it just a room, maybe a room of the or something. I don’t remember yeah, the life story of the Katana Keshi Lantamai. Yeah. Don’t regret. Don’t remember.
But I have in Tibet, when we went pilgrimage, this see, the beginning of this year beginning of this year. Last year, I got mixed up all the years. Become soup. So last year so last year, we went to bed. Anyway, so we went to Kathmakke Selangatanga’s monastery, a large a very large stupa.
Inside, there was a there was a there was a statue that statue. There was statue there. So with the with the Tibetans waiting outside, you know, and then inside. But then they may go to some Tibetans. So I did just for us, pictures went over the adverse in Taiwanese.
So So ideas from the foundation of quality from that, go through the verses. Some probably meaningful, some probably obtaining the how how the life highly meaningful. And then to by going over that, the basis of that, then to do the adverse. However so since there’s so much time went, the other things were if such goes without going the preliminaries go straight as as can be. So first, understand the how the sentiment suppression is kind.
That, see, to achieve the supine success. So here it says, I I myself, myself. You see, whatever this whatever the sentence means that to me, how they treated me, doesn’t matter. I myself, So we should understand, we should remember the way presented. Of course, it may not come in English, but the reason why comes.
So it doesn’t matter how symptoms is. From the exam, treat me, think of me, doesn’t load, doesn’t load, whatever. From my side, how how I’m gonna practice is this. Towards all the sentient beings. See, more special than the Ushkranian Jew.
So how that is then? Then the next one will comment to that, why special than which kind of jewel? Why simply means more special than which kind of jewel? There was a thought obtaining the supreme success, will they help to achieve supreme success for you? So then I practice always to cherish.
So here, think think the person think the person who doesn’t love you or think the person who angry think the person who always criticize or angry to you. Oh, I see. So so we use we use that person particularly not a friend standing, but we use the person who abuses you, who harms you, whom you call enemy. Practice we maintain kindness. We’ll we think of kindness of that person.
So now this person So, So So I’m I’m gonna say maybe I use a bit Latin probably. It took me it took me for a while to decide whether to be enlightened or not, or you are just your own personal enemy. Anyway, enlightened. So is it who you better? Is it the woman hate enemy?
So so you achieve from from that person to more what regarding you mean, all the happiness of future lives, you achieve from that. Future life, perfect image of birth. Know, never image of birth. You see you see how how you receive all the future life, you see, happiness, the the the the I say, the the body, the happy transmigration, they are human, you see, including perfect perfect human, you see. So how you receive all that, all those happiness from him.
You see? Let’s say, so I just use the example of that, you can use we are all individual. You see, if your enemy is even use that fermentation. Because cause of all those good, happy, you know, bodily happy transomagogrels, all those cause of all those is cause of all those is the morality. Morality, you know, morality morality.
You see? So morality what is the morality is? Morality is on the object, sentient beings. On the object, sentient being. No discrimination.
You see? Any sentient being on the object, any sentient being, you see, you make a vow to not harm. You make a vow to not kill, to not tell a lie, to not steal from them. So you see, this is so you might vow this on the on the base of objects of sentient beings. So you see, that includes, you know, being Latin.
So you see, is there. In English, there. It’s there. So on the on the basis of that object, we may vow to not kill, to not steal, to not lie, all these things, to not harm others. So so the good karma morality is the cause of all the future life happiness, birth, birth, and so forth.
So we able we are able to collect this. You see, we collect this asset by dependency by depending on the kindness of sentient beings. So here, by depending on him, you see, we although, you see, there’s no such thing about I may I I may I may I said, there’s just about I want I want to kill I want to kill sentiments except my enemy. You know? There’s no there’s no such thing.
Except those who harms me, there’s no such a vow like that. So on everyone on everyone might vow to not kill, to not tell all this is my heart. So there that includes that sort of bit but nothing’s there. So, you see, so good all this good karma that you collect, practice morality, you see, but kind of by you see, receive bad kindness of him. Receive his bad kindness of him, you see, due to his existence.
I’m not saying only him, but I’m saying receive bad kindness of him. You see? So then, making charity. Also, you can’t make charity. There’s no sentient being.
There’s We have no option to make charity. So it’s a charity also by different kind of sentient being. Then we dedicate those merits to receive good birth and the happiness with your life. So the complete cause, the majority, you see, and the result, the dedication, merits, you see, and achieving all these happiness, future lives, the guru birth. You see, now completely, we receive completely, we receive from, you see, by kindness of the say, from Mr.
Bin Laden, but depending on the kindness of Bin Laden you see here. But I’m not saying only him. As I mentioned to you, all the sentiments on the base of all sentiments of Va. So because of sentiments, we have option to practice morality, take Buddha as a precept. They think this is definitely like that.
So he’s there, no matter how much one hate, but he’s there in the object. Kindness is that we’re able to collect, able to live in the past, and then achieve all these result, happiness, future lives, what we put so forth this year. So now here, the first turn short, first supply and success is there. You see, you achieve all the future, all that good report, you see. Then, in perfecting report, which is a person human body, is seven qualities or which is eight, ripening aspect qualities, always.
And for Mahanadharma, depending on the kind of sentient beings we have to teach him. So then second great success, second great success. You see, achieving liberation from saṃsāra, so that depends on fundamental path, actualizing the great insight, and that depends on actualizing the, say, śamatha, you know, calm abiding. That realization depends on the morality, pure morality, the higher training of morality. So, again, it’s a morality, you see.
So root here, you see, even to reach liberation from saṃsāra, it depends on the path, root, the morality. So morality, as I explained before, we we take a vow, we make a vow, you see, on the, say, on the object on the object. Every single sentient being to not harm, say, do not harm others. So so practice the morality. So then from that, we see, then create insight.
So this we receive. All this we receive, then all the rest of the part, the rest of the part, you see. See. Then there were five paths to which you liberate and all that. So the whole part and liberation totally will receive by kindness of enlightenment.
So the same great success. So now become even more precious. Before, very precious, but now we’re getting much more precious than this person of enlightenment. The third great success. The the great compassion, root of bodhicitta, and bodhicitta, then the other mana part in the six paramitas of that.
Then the the full enlightenment, the five part of Chambhumi, hypertensive part, the whole thing the whole thing we receive, rooted to create compassion and enlightenment, everything we receive by the kind of kindness of enlightenment. You see, now it’s a much more, far more unbelievable, unbelievable precious. It became you see, we we we have received realization, but this is the great compassion for us by by dependent on by dependent kinase, you see. So dependent by dependent on kindness, single sentient being, for the increased penultimate, penultimate is there. Sort of that.
So now so now, you see, the so now he become deemed unbelievable, unbelievable. You see, it was because of that. You see, now now you now, you see, there’s big piles of there’s big mountains of gold. There’s bin laden here, big mountains of gold. Who is more precious?
Bin laden is more precious, or the gold is more precious? The big mountain of gold is more precious, if you compare. You see, the the big mountain of gold, the diamond, you see, whatever is. You see, not on that which grant in jewel, jewel that in the past, bodhisattvas or those who have so much merit, able to find from the ocean and clean three ways, then put on the top of the banner on fifteenth day. And then whatever you pray, the person’s side also has so much good karma, merit, so many because of that.
So the jeweler has power. So the person pray, whatever prayer the person makes, whatever prayer that person makes, any material enjoyment, you see, then instantly, see, due to power of the object, and your the person would come immediately able to get. So now, why we should kind of do? So how precious this sentient being is, you cannot find any other material objects. You cannot find, it.
You cannot compare how precious it is. You cannot find any other material objects. So among all the material possessions, most valuable precious one is wish drawing in jewel. There’s a piece of jewel there, which is. Like one of those people who have one of those people who have married much love, they’re able to win a billion dollars from lottery.
You see, like that similar. I so like that similar. So they so therefore, you see so granite jewel is is the is the is the most precious one among the material possessions. So the why which granite jewel brought here? Because that’s the that’s the that’s the most precious one among all those, among all the materials.
But I cannot compare the value of one sentient being kindness. How precious Let’s say whole sky filled with witchcraft and jewel. Now, even you have whole sky filled with witchcraft and jewel, much, that alone, that many witchcraft and jewel alone cannot stop. It cannot say cannot stop you I say, cannot stop your rebirth in the Lord. That alone, that many witchcraft and jewel, cannot make you to free from saṃsāra, it’s a liberation, cannot.
And many sky filled with the witchcraft and jewel cannot. You can say that many billions of dollars or sky filled which kind of jewel. That many which kind of jewel, if you have cannot. From that, you cannot reach enlightenment. Because you see, because how can generate compassion on the how can generate compassion on the world?
How there’s no opportunity to generate compassion on the goal. How How can generate compassion on the billions of dollars? They don’t mind. So how can generate generate a compassion on billions of dollars? How can generate a compassion on which kind of jewel?
They have no mind. How can you generate compassion on which kind of jewels? So you see, but the Buddhism, you practice the modernity of all these. You see all the happiness, practice the modernity of liberation, sometimes you generate compassion, and both each of you achieve whole path enlightenment, cease all the gross subtle departments and complete all the realization, achieve full enlightenment. And then you are able to liberate numberless sentient beings.
You see, you’re able to liberate number of sentient beings from the ocean, sometimes soften and bring into enlightenment. So you’re able to see these incredible things, what you’re able to do by the kindness of these sentient beings. So therefore, now, sky filled with granite jewel is nothing. The value is nothing when you compare to the value of one sentient being, for example, So all that wealth is nothing. How precious it is.
So if you were to think of how precious it is, the one centimeter, Now that is very important to get this idea. So now, then I can understand it. So now you hear because now this something may become they say, most most precious one in your life, most kindest one kindest one in your life. So that explanation comes more even there when you practice the patience there, a group of patience that comes there. So yeah.
So here now so now and we can can say that even the Buddha, even the Buddha, Dharma, Sangha, whom we take refuge, you know, whom the the request blessings, to bless it, even they come from the same thing. Even the born from all the came from the sentient beings. So it came from being like Buddha, Dharma, Sangha, can be them. So, you see, from where yeah. From where they came, our object refuge can be sentient beings.
So they increased, I think. So then now here, it became more precious. So now so with with so now here. So I go for it. I myself, no no matter how Sinton being treated me, they like or they don’t like or whatever they, you know, however they treat me from but from my side, I’m myself.
You see, towards all the sentient beings, that includes that includes enemy. So all sentient beings comes enemy, friend, stranger. That includes everyone. So towards all the sentiments. With the thought obtaining the supreme success, higher, more special than the Shuang Ju.
See, by looking that way. So with thought, then I will cherish them. I practice cherish them forever, not just for a few minutes or time to time, none of that, but all the time. So all the time means even all the time means even when I’m happy, I’m going to I’m going to just practice or cherish. Even even when I’m unhappy, even I have when I have problems, even that time, what I’m going to practice is cherish others.
So always, I mean, it has to means whatever circumstances you are, happy, unhappy, whatever, but no change from my side is what I’m going to practice. So cherish practice cherish others, see, all the time. So So the next stanza is, I think, then, you see, order to for success with that practice, practice even the other cherishing, other people who are equal to oneself, who are same equal oneself, even they treat me even they treat me with pride, being under control of pride, even they treat me. But from my side, I’m going to respect him as guru. I I say, like a guru, I I respect say, take it take it on my phone.
I take them on my crone. I take them up. Means that you bow down, I take them on my crone, my guru. That’s practicing the others hire your subsidy, lawyers, even others. So this so I think maybe it’s I think maybe that’s enough.
So it was go on on something. So the rest made the loom and loom or loom. Made a loom or loom. So I’m just going to read it with my renunciation. In English, I don’t know which language, but there’s missing where.
Is there, but is a place. And that’s not mentioned, the ones normally we use. So with Hooniba, Wayba, or with Hooniba, one company, I look at always myself lower. I look myself lower from all. Depends on the, I think, maybe individual person.
So to not rise pride, to practice humbleness, humbleness to respect others. So looking at the lower realizations or by knowledge, So many different ways. By wealth, you know, many different ways. So by the so by and by by by looking at your own mistakes. When you think of your own mistakes, then the humble the pride doesn’t rise.
When you think of your own mistakes, then that helps them to be humble. You see? Then looking at us better, and then the rest the rest comes. With with the with the sincere thought, but not political, not diplomatic, you know, not diplomatic. In the in the in the mind in the mind, oh, I’m better than in the mind, I’m the highest one with this than them, you know, but but, you know, you’re doing politics, you know, you’re physically kind of burnt down or not like that.
Deploymenting, not like that. Plan with the Edoald Dimes, not like that. But with the thought sincerely to others, one, I’m gonna practice to to check to say, I’m gonna practice other’s sublime other’s sublime, and and I’m going to practice, say, to look at other’s sublime and cherish. Then then in order to In to do this, to be able to continue this practice, see, cherishing others and keep keeping low, humble, you know, oneself and respect others. So then how to do how to do this?
Then to be able to get that this, then in the daily life, in your conduct, in one’s own conduct, you see, with the remembrance and, what is it, with the remembrance and awareness. So it’s always watching also you watch the mind, your your mental continuum. Always examine. Always watch your mental continuum, your attitude, you see. The remembrance, awareness, whether the delusional was the delusion lie is not.
Then, see, like this was exam, was on, the man continue. That was an attitude. Then the minute when the delusion arises, Then the minute delusion arises, and the and in the indangements makes evil makes evil indangements makes evil oneself others. You know? So you get angry, then makes others get angry.
Or or you can say also desire, you know, the despite my desires, then also cause others to so like that. So it makes oneself others the minute delusion rises, it makes oneself others evil. So therefore, Diligent, I said, force forcefully or diligently. So by looking by looking at the delusion as enemy by looking at the delusion as you are, you see, enemy, what’s on enemy, and then diligently, say, forcefully, then I say so what the word? What’s the word?
What’s what’s next word? Delusion to the word. Because I anyway, I’ll practice diligently, forcefully to say, dispel dispel Confirmed evertly. Avertly. Confirmed evertly.
So sent up forcefully and quickly. The minute the minute when delusion arises, the minute when the delusion arises, means immediately, you see, avert. If you don’t do that, what happen if you don’t do that, then if you go late if you go late to if you go late to smash to smash the delusion, to to avert, if you become late. How many seconds you become late, then delusions harm you. You missed out.
Then delusion already harmed, already destroyed you. So like enemy, in the teaching, use teeth, for example, in the war or so as as soon as soon as you if you become late to destroy the the enemy, see, then the enemy, you know, will harm you and you’re finished. So the minute the minute when you the minute when you encounter enemy immediately, without delay in a second, then you you shoot. Then you destroy the enemies. So like that here, the minute when the delusion arises, your enemy, then without delaying second, immediately, forcefully, up as a diligent and averted And I practice diligent, firstly, averted.
How with the method and the wisdom. Anyway, so this is just summarizing the techniques in the method of ritual. So I’m not going into the different techniques or that. I’m not going go with that. So one here, then here, then you can elaborate various techniques, the various techniques, how to destroy desire.
Various techniques about patience, anger. Then here, So the So I’m not I’m not convinced. I said, So what is normally mentioned is the opposite and and the attachment looking looking at the suffering, ugly, dirty, then underjudge underjudge with the anger, then practicing with the kindness patience that underjudge with the immolence, then maintain on the dependent arising, then looking at the empty, things like that. How the remembering the result of the torma, the lower realm self, the most unbearable sorrows of the lower realm. And and that so many lifetimes, even when you’re born in human realm, you have to experience the result of those karma, those needed thoughts.
You have to experience so many lifetimes, even in the human realm, all those things. Then the the other things the other things, it makes it obscures the mind more, the delusion that makes then it more difficult to have realization, to put a mind and path to liberation and to achieve enlightenment, to be able to liberate that as something being enlightened. Be can I think that and the other thing the other thing is that the other thing is that There is a quotation from Sūtra, but I do remember very useful very useful quotation that so you become you become habituated in these need karmas, the delusions and need karmas as you follow them, as commit as you create them, you become habituated within them? Then you become so much habituated within, that’s makes it much more difficult in next lives. Makes so makes it much more difficult in your next lives.
Then again, as a result of previous habituation with this delusion, they come, you create again, those delusion rises and produce a karma. That must continue to circle the saṃsāra and it continues to suffer. So this is a very powerful thing. This is a very powerful thing to remember, the habituation and the negative imprint. You see.
So this is extremely harmful. So obstacle for realizations, then, besides the heavy suffering in the Lord’s realm and also many sufferings in the human realm for many lifetimes. As the Lambertung have explained, Lambertung Chamung, on So everything, all the phenomenas, What they are what they are what they are is what’s in mind. They are what they are is what’s mind. So they so therefore, they are empty.
They do not exist they do not exist from their own side. Even though so they they are empty. They do not exist from their own side. So this is the nature of the phenomena. You see?
So they are action object. So therefore, the ignorance concept inherent concept of holding phenomena is inherently existent, And so it leaves negative imprint on the mind, and then that projects the decollete, projects the hallucination, this truly existent appearance, truly extreme appearance on the on the male level eye, on the male level action, male level of all the phenomenas. So then so then here now, you have have this total hallucination covered the whole phenomenon. You see, true looks and appearance. You have this total hallucinate world.
Then on the on the basis on the basis of this on the basis of this, then you see, by reasoning this is beautiful, then by reasoning this is beautiful, then you see the attachment rises. Attachment rises, and then grasp cleans the object. So the it exaggerates the object. So so so they so so cleans the object and become so extremely painful to us that they develop a separate form. So on top of this fundamental hallucination, have total you have a hallucination with a view of attachment projected on that.
Then, also, on the basis of the fundamental hallucination to lessen the appearance, then you think the reason that that person harm you. You see, the reason, then anger rises. Then it has it has it’s anger has its own projection, you see, that that that that this is bad, that that that this is bad, you see, something very undesirable. So anger has its own hallucination projection, put a projection there. So so therefore, there’s a double, triple hallucination in our view.
So so in so in the reality so in the reality, in so in reality, so in reality, there’s nothing there to be attached to. In reality, there’s nothing there to get angry to. So that’s so that’s the, obviously, the whole point. So it will take time to read the quotation from Namathum Kapha. So I just that so that is the that is the by analyzing the view of the yeah.
View of the ignorance and view of attachment, anger, see. They’re all projected. So in reality reality, say, what is believed, all these do not exist. Then the other other different techniques. So next one, when I when I see evil evil nature of sentient being tormented by overpowered tormented by the nidharma, heavy heavy nidharma, suffering, may I able to practice, you know, difficult to find may I able to may I practice cherish as it is difficult to find, like having met having like having found precious treasure.
Sort of that. So I can say it. Same in the case of Bin Laden, who incredible, did so much harm in the world, created unbelievable, unbelievable need to karma. You know, so much suffering to so many millions and millions and millions of people. So having need of karma.
You see, so much suffering, completely overwhelmed by all these delusions. And so we’ll have to we’ll have to experience it in the lower realm, in the health realm like that for uncountable number of eons. So when you think all these all the delusions, all the strong delusions, you know, self chased thought, all the heavenly karma, unbelievable, unbelievable. And then so many humans that have to suffer in the lower realm, in the healthy realm. So then by thinking that if you generate compassion by that if you generate compassion thinking that then by thinking that then compassion arises without choice.
Then from the compassion, the bodhicitta rises. Then you’re able to develop all that whole path to enlightenment. You see? Whole path to enlightenment. From that, you achieve full enlightenment.
So so therefore, so, you see, some somebody who have a pleasure so much having a karma, some people who suffer so much, you see, to to see, to meet, to meet, you see, to find is not easy. Rare. It’s rare. Once you found it, once you see it, then if you think if you think this way, then you have a general compassion, and it’s like Buddhism, whole path, and it’s able to achieve enlightenment from that person. So therefore, this person is so unbelievable, most precious one.
You see? So I haven’t found jewel, precious jewel. So cherish cherish it, you know, cherish this person as a different kind. Then with with jealousy anyone with a with a jealous mind to me that that’s in the criticizing blaming to me something something undeserved. Then then I take so what what I’m gonna do from my side, then I will take the loss.
I will total loss of myself, whatever it is. Then I offer the victory to to others, to to that person, sincerely from the heart. So so like this. That I said, You can understand from this. You can understand example from this.
Maybe one of them. While he was giving teaching, was giving teaching, then one girl stood up and put a child on his leg. One is giving teaching to to so many disciples and other people. While it’s happening, one lady one girl stood up and brought a child and put on his leg on the throne on on his leg. And by saying that this is your child, Of course, was a monk.
You know? So the girl came out, brought child, put on his lap, on the throne, on his lap, saying this is your child. So didn’t didn’t he was wrecked. I’m this is not my child or nothing. He didn’t wreck at all.
He just kept he put resent around the child, and he kept. He said, then one day, the mother came. Oh, I want to buy a child, then he kept. So this is a very good example, just an example, what his son was trying to explain. So this is of course, this is in public.
She did this in public to kind of to say, disgrace or have said. She did this purpose publicly, you see. While it’s not his child, his mom, no child, you see. So but he never reacted. Nothing.
Slightly react. You know? Didn’t didn’t say no. So he just put zen, you know, round and kept the child. Then then one day, the mother the girl came, said, I want my child back.
So then he said, yes, please. So anyway so didn’t didn’t didn’t didn’t fight him or how can be this my child and blah blah blah blah. Didn’t do that. So this so like that. So taking the loss upon taking the loss upon one self and often being treated for others.
So like this, now you have to understand. And here here, since I mentioned to you this, I must mention next one. Otherwise otherwise otherwise, it look otherwise, it looks otherwise, it looks, you know, some kind of a stupid, you know, stupid kind of a you see, if you don’t see the benefits, you know, you can it looks stupid, you see. You don’t it’s kind of why it’s done, you see. So so, you see, I think it must be the same reason why he’s a fight to the man China, even though so many countries, Tibetans, many Tibetan people, they want to win a war fight.
But always, especially young Tibetan people like that. But Hsunas emphasized so much to not violence, to achieve, I mean, still to look for still look for freedom to, you know, to achieve, but not by violence. So so if you so if you may war, violence, harm them, then harm them, then that is that is self becoming karma. You see, then there’s consequences, natural consequences, you see. From that, then later, because you create a cause, harmony, so later, you will be harmed by them again.
You see, take take over the country, and the same thing will happen. You see, you will experience suffer the same thing. So so then then then then from then again, you harm then. Then as a consequence, again, you experience suffering result to be harmed by the the Tibetans to be harmed by many challenges there. Unending, so they can never solve this problem.
There’s no end for that harming each other consequences, the calming consequences. So therefore, there is no end for suffering. So therefore, the way is not as method is not as well. Method is not as It’s a peaceful way. So that’s very wise for the Tibetans don’t have to suffer, and other Melenchanted people don’t have to suffer.
So here, same thing in the two persons two persons case. Same. So So if you defeat that person, then you have common then you have consequences, the natural consequences, you see, from that. Then you will receive harm. You will be defeated by others in the future, this life or next life.
You will be harmed by others. So so there was endless suffering. So now here now here, if you take the if you now if you take the loss upon yourself, offer the victory to others, then you see so this by doing this by doing this, result of taking loss upon yourself, often victory to others, now, the latter from this consequences, from this karma, you will get victory in the future. You will get victory. You see, without any harm at all, rather, you will get victory.
From that, you see, you will have success. Now you take victory, but the result that you have success, victory, is so many lifetimes in enlightenment. So therefore here, making decision, often return to the other’s enemy, take a loss on yourself, become very, very wise. And so we have long run happiness from that. So that so that’s the reason.
So then anyone who benefit to me So so so the in in in this great in this great bodhisattvas, you know, Buddha’s in this great bodhisattvas, great yogi, who are making war. He’s a holy beings. That’s totally you know, that’s only benefiting them. So that’s different. Otherwise, if it’s an ordinary being, then there’s also this kind of consequences.
If you defeat them, then from that, you see, again, war coming. Then next, you see one end, the the country or the one one selected suffer, but it would be torture to or harmed by those by by others again. There’s no so there’s no ending for in that kind of way of defeating, or that kind of destroying way of destroying enemy has no end. You know, it’s a violence. So that that but but who the best way is then by changing the mind, you know, by helping the mind to change the mind, generate compassion is the best.
That’s So it helps you. It helps the others in all of his lifetimes and brings to enlightenment. So anyone who benefit to me, whom I have great hope, even even even gives me terrible harm, even gives me terrible harm, may I able to as I will as I will look at it as a virtuous friend, the guru, the patience. So the lama Buddha skip teachings, and then the then the person who is anchored towards you then makes you to makes you to put that teaching into practice, you know, to to practice patience. So then because that then that person that’s how the person become friend or guru of patience.
Then from from that, they’re able to complete their part of the patience, able to achieve enlightenment. Then you’re able to liberate a number of sentient beings, able to bring them to enlightenment. So come so all this comes from from that person who is angry towards you, that how this most kind, most precious one in your life. The next one, in short, directly or indirectly, All the benefits of happiness are offered to all these mothers and things. The happening the happiness of this life and happiness of the future life, all those of the indirect ones, you know, offer to, including enlightenment, everything offer to other sentient beings.
They made it in the result of happiness. So that the benefits of happiness benefits are temporary happiness, and happiness is the ultimate happiness. So benefit of happiness. So everything will fall to it then. Then I take I I will practice to to offer this and then check all the mothers, their harms and their sufferings secretly on me, on myself.
So it means one one take it in one’s heart, on one’s self changing part. So the so here, during practice, taking other sentient beings and suffering cause of no self, giving was with compassion, then giving was merit happiness, everything important, belongs everything to other something means with the loving kindness. So doing so doing is a visualization to train the mind. And then in the everyday life in everyday life, then what you can actually do, even small, what you that you can actually take other’s problems on yourself. If there’s a difficult work to do, something very difficult others to do, or somebody carrying a very heavy load, then you share on yourself.
You have to carry on your I say, you share instead of the other person having difficult experience, difficulties, so you carry that, share that load on you. So like that, any so any any practice in the daily life, taking other sentient beings, problems, difficulties of new, and give the happiness, comfort to the other sentient beings. So doing that practice as much as one can. Then the Tonglen practice, It is said in BodhichattatTara that Even even you even just a mere thought, here, this is very important to understand how pong is so powerful, this practice of taking giving this thought. If even the mere even the mere thinking, mere thought to benefit to benefit the sentient being, it is much more higher than making offering to the Buddhas.
So therefore, if you actually attend to to actually, if you actually attend to benefits if you actually if you actually attend to benefit of a sentient beings, if you actually attend to benefit of sentient beings, then no question. So so here, what they’re saying is that the you see, the mere thought benefit to even one sentient being. Your mere thought, just the mere thought to benefit to even one sentient being is much more special, much more extraordinary, and then making offering to the Buddhas. So here, you see. So when you compare the mere thought benefit to one centennial and make an offering to the Buddhas, It is the mere thought of benefit to one sentient being is much more extraordinary, much more special, much more extraordinary.
So I think it’s the same all the Buddhist shepherds all Buddhists, they talked, they discussed what’s the what’s the best thing so what’s the best thing for something being in the Buddhist chapter, don’t know the quotation. So they talk, discuss what’s the best thing, what much of it, the bodhicitta. So something like this quotation. So the same. So so so now here now here, you have to understand.
So the so the the benefit is unbelievable, you see. Even the mere thought, you are not doing anything, but the mere thought of benefit you want something being much more special than, you know, often the Buddhas. I’m not going to elaborate the, you know, how powerful making of the Buddha. If you so if you offer one if you offer one tiny rice, one tiny flower to Buddha, a picture of Buddha, a stash of Buddha, the result of that, the benefit of that, all the saṃsāra pleasures, all the saṃsāra happiness that we we experience from beginning to the birth up to now, and what we will experience in the future as well. It has done much, but still doesn’t finish the result, making one tiny flower rise to the Prajaputta’s Dash Buddha.
It is said in sūtra, until you achieve liberation, the result that making that one flower often doesn’t finish. So even you achieve liberation, there’s a even you achieve great liberation and enlightenment, I think it still doesn’t finish the merit, you know, enjoying the merit, offering one tiny flower to the Buddha. Even after you achieve in even after you achieve enlightenment, you enlighten the noble listening means you benefit them. So still you are enjoying the I think you’re using the merit having made often the tiny rice or tiny flower to teach our Buddha. So now here so that’s unbelievable.
The benefit of making one tiny rice offering to study Buddha is like in disguise. So now here, saying, you know, thought mere thought rising to benefit one something is much more special than making offer to the Buddhas. So you see so therefore, by then, here, when you do tall and tall and practice, you know, taking giving, you’re thinking of all the centiming, not just one centiming. We have Buddhist avatara, come and use one centiming. But if you hear all the sentient beings, so that’s how unbelievable you can.
So that’s speech to the madman. So next one, our practice our practice our practice is a say, all the all these practice understand by the edible dharmas. So there are two types of edible Dharma. The the general edible Dharma, then there’s There’s a a true existence. There’s a birth existing cessation.
So so by this the the mental prostrations or the the the Dharma. So understanding by those by those concept, by realizing how all the phenomena are illusion. But see. So by real by realizing the empty by realizing that the empty, you see, then you see by looking at the empty, then, you see, with that understanding, then, see, appear things as illusion. You see?
So so with that thought, then without without clinging, a drum practice with that thought, then with that then there’s no clinging attachment or the concept of truly existing without the that boundaries, you know, our liberty of the sentiments. So that’s yeah. So something. I I meant to loom. I meant to do very quick one loom, but I started it became it became some mumbling.
So so it took a long time. So I would just some some people have found hope there’s some benefit in that, you know, to meditate, to practice, to to develop, to have the mind and path to enlightenment and to benefit others in the place. So I think that’s it. So I think my eyes are telling time to stop. Thank you very much.
Thank you. Mhmm.