Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 123-minute teaching from an international retreat, Lama Zopa Rinpoche establishes a revolutionary premise: the human body with eight ripening qualities is more precious than wish-granting jewels because it alone enables genuine spiritual progress to enlightenment. He walks through the conditions for practicing Dharma, then argues that suffering and hardship in saṃsāra must be understood as the situation’s nature, to be borne with patience rather than avoided. The teaching centers on the Stages of the Path (Lam Rim) and analytical meditation as the method for transforming understanding into realization, contrasted with acquiring psychic powers or clairvoyance, which—though achievable—do not address the root of suffering.
File metadata (for organising)
File: 33 2004 04 18 MR.mp3
UUID: 17407499-78c8-4ed6-85e9-a14223d3fd9b
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-18
Recorded at: Buddha House Adelaide
Duration: 123.3 minutes
Words: ~7,397
Other thing, to to listen to teaching, to to achieve full enlightenment for the benefit of the mother sentient beings who are most precious and one from one has one of my past, present, future, the happiness, realization life and beyond. Therefore, from listening to that, Okay. The which is the preliminary of the that which is cause conditions, which creates cause conditions. So so even one thing two things that I do not let do not remember yesterday. So so even when we should to achieve the human body, which has seven qualities.
Next slide. One can achieve that, which will be slide one, the cause. So the high so in the West, there is is no caste thing. But some other countries like India, there’s very strong discrimination about caste. So the reason why teaching talks about caste is because I think based on what the teaching is giving, which country the teaching is giving, so that the India is very, very strong.
Nepal. But in Tibet Tibet, I think it depends not not so much caste, but it’s more like depending on the person activity what the person does, then looking down lower. That’s that’s, I think, not so much not question of course, but it’s mainly what kind of lifestyle the person lives. It’s more so kind of not not not that they can’t practice Dharma. It’s not nothing there’s no question about that.
It’s just the social. I think basic social. Not not Dharma practitioner. Social, there’s certainly depending what the person involved into. But India, not mainly exhibit what to the the mental pattern, you know, more kind of looking like butchers like butchers, things like that, people who, you know, they are living, you know, involved, butchers like that.
Those kind of look at look at the of regard, say, dominance, there’s nothing in everything competition. For that, just socially, yes, which yeah. Kind of of lower. That depends on what the person I guess, you know, I guess there may be some but it’s also teaching because something engaged having a karma, so I think that we see. So, however, so then good.
Well, this is based on those countries. So higher part, then there was people respect, then you can like lamas, like Kushya Nepalis, Wealth, power, wisdom. One might be devotional. Wisdom is one. I think long life.
Long life. So kula, noble kula, I think. Well well, the perfect body, wealth, power, wisdom, in life. So one seventh one. This a long life.
Long life. Healthy body. Perfect body. Wealthy, great power, and trustworthy Wealth. Body.
For the one to control. Healthy body and mind. Wisdom. Long life. The one is no sicknesses.
Seventh, maybe no sicknesses. No sicknesses. The seventh one, seventh one, not not ratio. No sicknesses. So then also for Mahāyāna Dharma, next slide, to treat you for Mahāyāna Dharma.
The must say, good about having the four Mahāyāna Dharma. Rely on holy beings, sort of a virtuous friend, abiding in the harmonious. To be you will never. To be able to meet virtual friend and able to find their life and that. To be able to never abide in the harmonious place.
So I think I mentioned already before. Family environment, the, however, guess, I think the place places of like some machining come up in meditation where you where you do where you practice has to do that. Place has to be not harmful. The place not harmful, not causing a lot of sickness, not harmful for the health, then you can’t do can’t do contemplation. So but not all that.
I think the hearer environment, family and everything in the right environment and, yeah, Supportive harmonized to your practice, you know, Dharma practice. Supportive. So that become very important issue. Yeah. Not a guest.
Collecting merits and prayers. Having collected merit in the path and the prayer is actualized. What prayer you didn’t pass actualized? Maybe the last two, like that can be checked.
However, for I think poor conditions to to be so that you have practice Dharma practice, at least the part can be successful. So I think that that. Then another one is the as Lama Tsongkhapa mentioned in the Lam Rim of the experience path. If you achieve if you achieve that, know, the good human has a good good body that which has eight ripening qualities eight ripening ripening aspect qualities. So Lama Tsongkhapa mentioned that if you have that, then if you have that, it is a then to to gain the realizations of stages path to enlightenment.
You know, it’s a let’s say, in Tibetan term, such as such as. So it means so can I have great success? You know? Can have great development in regards to actualization of the stage of path enhancement such as in great, say, great development. If we achieve the good, say, the good is is ripening, which is a it’s which qualities.
In the emphasize that in the in the of experience in the of experience of the path to enlightenment. So that is it. So first one is the long life, perfect body and higher higher cost. Then fourth one is wealth. And then fifth one is, you know, One no.
Let’s see. Strict in the words. Do you have some? The words. So I think Trustworthy speech.
What’s speech? Worthy speech. Trustworthy speech. Trustworthy speech. Trustworthy speech.
Trustworthy. Trustworthy. Trustworthy. Yeah. That’s right.
Powerful words? No. I think touchwood, I don’t want to mention that. That was true. You know, truthful words.
Then control, great control, not as great control. Then So the the number number seven. So Male, female, male thing. But that one but that one is just general. Just just that one is just general.
Just general team. But it was individually, of course, individually, the hair. Men, women, anybody can can achieve the enlightenment. You see? So there’s nothing in that.
But that’s where there’s a man male, that’s a general that’s general thing, you see. That that’s see. That I remember. There was many years ago, Bodhgaya Bodhgaya Maitreya Project. That time, there was no building.
That time, there was no building. Just we do do course in the tent and then grass the hay head up. So my advice that not only build a statue of Maitreya, but most important is that the teaching Maitreya, to learn and to actualize the means, to learn and to actualize the path. So idea was every year to have course on that. You know, lot of teaching of course, but then also the philosophy of teaching some teachings on that and I think the second part of the Dharma’s text.
Then the rest, the whole of the the whole teaching was given. All the all was given because one lama came from Sera Monastery. One lama two lamas came and they requested lung of the whole entire text. That’s then by the way, we received also. So that then which explained there was some talk on that.
And which they gave a talk. And then I think then I think in in the afternoon, there was question from I think question came from Karen, Karen, you know, the holy Karen, Karen, who always lives Kopan, doesn’t go anywhere. Doesn’t go anywhere. I’ve been living so many years an enlightened being from there. From Kopan.
The the Swedish nun, Karen. So the question can I think? Of the original nuns from Kopan, there were two Tibetan nuns come from Tibetan, then. She translated from different centers, Istituto Lama Tzong Khapa, then for few years, different Germany, many places, who built the Kopan nunnery and the retreat one. So though she’s Tibetan, but I think everything was a little bit disturbed Anyway, so and so they they put question to Rinpoche, question to Rinpoche.
Then Rinpoche answered that. Let me just use the example. Let me just use the example. So even the somebody said in the leaders of the world, why there’s more men than women? Why is this?
So let me put that question back to the to to you know, to the people. Let me just put the question back. Why is it more men than no more men as a leader in any event even the, of the world. Of course, was no answer to that. So there was yes.
So some discussion happened, but there’s no question to Rinpoche. However, so this is just what is mentioned here in the Lam Rim that’s general, you know, general. But individually, you see that you know, if the man didn’t if the man didn’t practice Dharma, then nothing happens. It is same, you know, same with men and women.
It’s the same, you see. So the next one, the number eight, having powerful body having powerful body and mind. Having powerful body and mind. So like like, a very strong, you know, mind. You see to practice them to be a hardships, able to be a hardship as well as the body.
So So because of strong mind, you know, there will be hardships able to exercise path, to exercise to have realization path, you know, to continue to continue to practice Dharma, to have realization path, to, you know, to to continue to practice and to realization path. You see, no matter how harsh one’s beer, so having strong mind and body. You see. So then, yeah, you know, hunger and heart and cold, you know, able to, you know, be a hardships, you know, actually. You know, to defeat the, you know, is very strong.
So that okay. That’s it to start with. Mhmm. So so even has this. So with the body that which is air ripe in aspect qualities, then very much you have that, then you can have really have success.
You can have such a great development for that. So can it so future lives to have that, we can achieve the best way with this perfect human body we have, we can create a cost and assess the plan in the normal teaching for that. So however, first, I would like to mention that because this life is not long and it’s short, So the perfect human body, which has the one which is, you know, this You see, in every second in every second, you know, this human body qualified effort and tenderness that we can achieve three greater meaning, whatever one wish. So in every second, this this this in every second, such as perfect human body, it’s more precious is more precious More precious than whole sky filled with the wish-granting jewels. In every second, this this perfect human body, which is so difficult to find again, it was found it has great meaning.
Whatever happiness, whatever great meaning one wish, one can achieve, so that one can say. So this in every second, more precious than whole sky filled. The among material possessions, the most precious one was granule. So all the all the much wealth value of that much wealth is nothing. As I mentioned, the Liberation in the Palm of Your Hand by Pabongka, the Nagas, they have wish-granting jewels all the time on their crown decorating, but nothing.
So it’s animal. They don’t have even human rebirth. It’s only they have a wish on jewel, but they don’t have always always decorate on the crown, but they don’t have even even the body. You see, animalism. They have, say, stores of wealth, jewels, so-called, wish-fulfilling jewel was like that.
However, so and then even one has even one has sky filled with the witchcraft jewel, even one own that much. Not only that you own all the wealth in this world, but one owned whole sky filled with wish-fulfilling jewels. Even you have that much that with that alone, you can’t you can’t stop your sorrow. Can’t achieve a higher rebirth. Even that even if you have higher burden, you can’t achieve.
No question about achieving liberation and enlightenment. Just with that. So therefore but but if you have this but if you have this precious human body qualified, eight freedom, ten endowments, then you see, even you don’t even you don’t have one single jewel. Besides which kind of jewel, even one doesn’t have a one single diamond or gold or silver. Such as such a millirepa, many many of those who achieved yeah.
That’s a miracle like that. Didn’t have even one rupee or didn’t have not did not have even one rupee. That’s it. Just the clay pot to cook nettles in this, with only a clay pot, was naked. Mostly, there’s a small to sit on cushion, you know, the backside to, let’s say, to have.
So so, see, nothing didn’t have even didn’t have, you know, even one rupee. However but use his in the body use his in the body to practice Dharma, so he’s achieved enlightenment. Didn’t have any jewels. See. So that so therefore, this human body qualified to eight freedoms and ten is this, you know, so this perfect human body, the one can even if within one second, one can achieve to their purpose.
You know, whatever one wish and one can achieve all trigger the purpose with one second. So so this is much more precious than whole sky filled with the wish-granting jewel. See? This because it’s perfect in the body such as a perfect human body see. Let’s see.
Duration in one second we have. Duration in one second. I mean, you can each have three three k meanings. Duration, even one second, we have this one. So more pressure than whole scaffold, which can be drawn.
That’s what it’s saying. So so it’s the same then. If we didn’t get to even one second, if we didn’t get to practice Dharma, then how great loss it is then. A great loss in whole sky filled with, lost not only billion, zillion dollars because as a gadget, even people lost two thousand dollars in the in the breaking down of the, you know, million dollar, no question. So become, say, become, you know, suicidal or and become loom, you know, so then suicidal.
If I lost, say, hundred hundred thousand dollars no cost of million dollar. So that, let’s say. So no question about million billion, zillion dollars, having lost your sky, you know, sky so wishful in jewel like that. So So what I meant what I talked yesterday so So halting, would mean halting holding what he’s saying is We must be a hardship to Prakashdharma. There’s two types of patience being, I say, being patient, voluntary taking the suffering, the the hardships to, say, perhaps dharma.
Then patience, the one who gives harm. But then then our patient is definitely definitely the thing of dharma. So and no matter how difficult difficult it is to to learn, you know, how it extends how the from determination to I was saying, having patience to learn, no matter how hard it is. So however so here, so whole whole conclusion is, you know, must see. If one if one if one does not be a hardship, cannot practice Dharma, you know, then become lazy, then cannot think waste your precious human body, which which if we need to take to create meetings, then it doesn’t happen.
So so it’s all means, you know, must be a hard See, aspect of Dharma, are all the hardships also. That’s what you see, the difficulties. So not allowing oneself under the control of delusions. What about hot and cold? The main thing the main I think the human main thing to be a harsh It might be attachment.
I think there might be a main thing. So difficulty is caused by attachment. Actually, by the mind, difficulty caused by caused by mind, also mind attachment. So So not so yeah. Not not not surrendering yourself, not letting yourself to be controlled by it.
That I think that might be the main one, I think. Be a hardships, I think. So I will so bear so if suddenly, if it cannot bear hardships, then it cannot practice Dharma. It cannot continue to practice Dharma, cannot achieve realizations. There’s there’s difficulties.
There’s difficulties. There’s hardship because why? Because we’re in saṃsāra. Because we’re in saṃsāra. You see?
We have this body-mind caused by, I guess, caused by karma and delusion, came from impure cause, karma and delusion. And because because that this body-mind nature of suffering. And under the control of karma and delusion, this is the meaning of pervasive suffering. And this that’s why this is the nature of suffering. Mind and body nature of suffering, that’s this is the meaning of pervasive compounding suffering.
Pervasive compounding suffering. Then there’s contaminated seed of a disturbing thought, another meaning of pervasive. And this seed delusion seed of delusion, because it’s there, but it’s not not not not removed by exercising path. It’s there. So that compounds that can that compounds that compounds sufferings in this life, the mind, body.
Then that compounds also future life sufferings. This imprint seed contaminate that creates also a compound future life sufferings. Not only this life sufferings, but also compound future life sufferings. This becomes the basis for future life sufferings. This aggregates is a bigger basis for future life sufferings.
So So all of that so that’s why that’s why we have to that’s why we experience tiredness and hot and cold, all this, you know, so easy to so easy to experience problems and difficulties because because being saṃsāra, so it’s what you experience. So therefore there so therefore, we have to whenever whenever difficulty arises, there’s one practice Dharma because the difficult you know, difficulties. The one must remember every time. Of course, this of course, this happens because I’m in saṃsāra. You know, I have you see, they called in Tibetan, delusions.
Why it’s called suck? Suck is falling down. Suck is falling down. So the delusion is labeled in the foreign tongue position. You want to follow delusion, it doesn’t go up.
It only go down. The the the delusion. Then continue to all these. I guess, so it goes to next slide, please. So this, I think, is a cause of this are the of next life.
Some are saying like that. To the the there which receives there which takes the nightclub saṃsāra. So it’s causing that. So so how can we so therefore, how can we expect such this aggregate aggregate the nature of suffering caused by karma and delusion, nature of suffering, contaminated seed of delusion No. How can you expect?
No. No, you see, sufferings. No hardships. So, of course, it’s it’s in it’s in nature. So so so because of that, if you don’t practice that, because of hardships, if you don’t practice Dharma, then forever then forever will be in saṃsāra.
Forever. To never. We never get free from the oceans of saṃsāra suffering. So so so this is what I’m saying, this duration is very short. How long we have this perfect in the bud with the honeymoon?
That is to find to find again. If it’s found, that is highly meaningful. For this, we don’t have long time. Very short time, they can be stopped in the time. In a day, in a moment.
So therefore so therefore, we need to so therefore, we need to develop our mind. We need to develop in the Lam Rim stages of the path to enlightenment as much as possible as as much as possible. We need to say, develop our mind in this, train our mind in the the as much as much as possible. Asked what would you prefer to have, Lam Rim realization or psychic powers, clairvoyance or psychic powers that can show many magical powers. And one-pointed concentration that can last, you know, wherever you put that that can last for last for years.
And that even even a big drum is beating next to your ear, it cannot disturb your concentration. So the so so eight eight and then eight common siddhis. Five types of clairvoyances. Then which one preferred? Then said, I would rather prefer even the question wondering what’s the lump sum rather than having the all these five types of clairvoyances and one-pointed concentration.
All these, you know, eight cities, so all the power, psychic powers, the miraculous power. And said because because this one these things, even the one point is concentration, these things we achieved a number of times in the past. And those five types of clairvoyances, we achieved a number of times in the past. You know? So it’s nothing special.
We have number of times. Because each time when you get reborn, form realm, saṃsāra form realm, you need to have. You need to achieve you have to have realization calm abiding before that, you see. So we are born in form realm form realm in a number of times. So we achieved Shamatha a number of times in the past.
So that alone, of course, Hindus have. So nothing that alone is not special. So if it doesn’t have realization, Rinpoche’s meditation, but it’s the empty. So there is it. So therefore, what they have here now, Rinpoche, Rinpoche, Rinpoche, Something, say, we still we are suffering saṃsāra because we haven’t, say, because we haven’t actualized this and the let’s see.
Even such as the renunciation of saṃsāra of the path for liberation. So if that didn’t happen, so it didn’t get the ancient path, didn’t get the Egypt liberation from saṃsāra so far. So as well as the realized emptiness, which directly didn’t happen up to now. So therefore, the most important in the life even though there are so many other meditation and many things you can achieve power, this power, that power, healing, this and that, but however, what’s most important, the Lam Rim, exercising the Lam Rim path. So it is a so so Pabongka Rinpoche advised that if you meant only one thing, only one meditation in the whole the whole life, then you may not achieve even that.
You may not have even that realization in whole life, then you’re nothing. So therefore, Pabongka Rinpoche’s advice how to quick way to have realization and dream to have something in this life. One thing is every day to train the mind in the guru devotion continuously until one achieve until one achieve good until one achieve stable guru devotion realization. So whatever length of time, even even fifteen minutes or ten minutes daily, some will train the mind of guru devotion until one has stable realization. Even after the realization that that from at the moment, one see the guru and Buddha separate.
So then one by train mind looking at one, then one one see through quotations and reasoning By looking at the one, the one c one, beginning with the effort, then later through mind training, then you feel from your you feel from very bottom of your heart, not a one single doubt. You see that there’s no separation between guru, Buddha. So like water poured into water. So one, full faith, you know, definite understanding from from depth of your heart. That that which not just for a few hours or a few days last, not like that, but, say, stable, but still need to be stabilized, but still maintain a little bit, not like before.
And much effort Well, it doesn’t require, but still need to still need to continue that. And so that so one meditation that in the same day, another mentation, mind training and the perfect. The in the usefulness developed. So one is that another effort is trying to gain realizations in those those sections. The greater part of the lower capable of being in general.
So so they’re saying has meaning than saying that one person has a lower scope. But the rule is the meaning of this from Sanskrit to or the Tibetan word capable. That however, so one effort in the same day mind training in that. So those such meditation and especially impermanence is that for that. Main effort in the impermanence meditation, but the main effort in impermanence.
More one more one get more one get experience in that, then that helps others to have quicker quicker realization for others. Listen, those who recent meditators, therefore, exercise part is the experience of the advice. So that if you put more meditation in impermanence then there are other meditation topics we will see. Then other than that, then bodhicitta realization only you can have after the renunciation of future life saṃsāra, the renunciation of the future life saṃsāra. Before that, renunciation of this life.
So they will cannot have it. Even once even once spend much time in bodhicitta without without mental relaxation, we can’t have realization of that. We can’t really integrate compassion to others without the renunciation to also saṃsāra. But otherwise, what one can do is empty, meditation on emptiness. The third one, if one can.
So it’s the so it’s the impossible to maintain a lam rim. So you train your mind. So like that. So this so like that, then so like that, then before you before that comes, if you don’t have all this realization, you will have at least two, if not for at least one. This is what Pangkop teaching was a skillful advice.
Otherwise, if you spend like only one meditation, so for example, go to bodhicitta, something like that, then you may not get if you don’t achieve that realization, it can happen this life then no other, because we don’t have other realization. So the life is not that much. It doesn’t bring us to particular asset. So otherwise more meaningful. So then later, the one point is concentration, Samatha practice, with the related tongue to the practice, general stage or completion stage, the tummo meditation.
So that’s one advice that that is enough. You should keep that in this way, either you achieve or you have success realizations progression both ways. So one of the yeah. So those skillful means we see that to have some realization. See that.
So so here, the problem with the. You see, they gave advice how to do the analytic meditation and we see fixed meditation. The two things, analytical and fixed meditation. After you have done analytic meditation, mind transformed into that experience, then you do a fixed mentation, holding that mind holding that experience for as long as possible. So I so here, there’s no complete the whole part of this.
The I received the loan of this from, I think, California, I think, sometime. So I took various points from Pabongkha’s text in a different instructions, different text and like that. So I was the lineage lung of this. So those who are going to, you know, practice on limb everyday life. So based on this, that she might help her.
Probably quicker to read in Tibetan. But you won’t understand. But also if the translation is correct, it is said that if translation is correct, then you can do LUM in English, other language. So all the question is the translation, what is exactly quantitative or not. I mean, what is the mystery or not, that’s the only thing.
So that’s why I read so here, it’s part of how to make a life meaningful, especially attainment. I think I’ll leave the outlines in there. K. Anyway, if I read English, there’s some understanding. You will know what he’s talking about certain that’s probably more meaningful.
This is documented on the stage of the path of enlightenment, a teaching with special emphasis on the methods of an experiential instruction expressed openly and in plain words as if pointing with a finger to each element of practice by a powerful. Part one, instruction on the importance of analytic analytic meditation and on the key elements of the heart of practices. I pray that my mind and the dead of all lineage disciples become steeped become steeped in Dharma through the power and blessings of the father, Lama Losang Dragpa, and those of his lineage of spiritual sons. Having found a form that is valuable and hard to find and having perceived the eight worldly dharmas through the play of a fool. Those friends who strive single-mindedly, in their pursuit of an ultimate goal are marvelous indeed.
When we are proud of our wide learning, our efforts at teaching and studying, and we are even sure that we could explain a hundred scriptures, though our minds have not improved the last bit spiritually. It is because we elect the analytic mentation that combines and and understanding with experience. A mere semblance of listening and study and understanding can generate both strong faith and listening wisdom about topics of leisure and of fortune, impermanence, aversions, and so on, but they have not arisen through analytical meditation. Such wisdom is nothing more than right judgment. And so, eventually, it fades away.
You run at risk by failing to generate. You run at risk by failing so not falling. Fear by failing to generate soon after this wisdom, the genuine experience that comes from reflection. Many persons become insensitive to Dharma when they allow the former awareness to fade away before they can generate their letter. Once you are overcome by insensitivity to Dharma, your mind stream becomes ruined and you are incapable of being tamed even by the or the blessed words of your guru.
So apply yourself to the profound method for avoiding insensitivity to Dharma. This is achieved through the presence of your guru speech along with your own efforts to listen to dharma properly. So however much understanding you gain toward hearing dharma is a is a vital vital. Sorry. Not vital.
Not brittle. It’s vital. Not brittle. Not brittle. It’s vital.
To generate soon afterward the understanding that comes from reflection. How then do you generate understanding that comes from reflection? Analytical meditation is the experience is is for analytical meditation is the exercise of eliciting experiential realizations by contemplating a particular meditation topic from every standpoint and in every way using scriptural recitation sorry. Using scriptural citeachings. Citeachings.
I don’t know what it is. Is it recitation? Course. Oh, that’s new one. New English.
In every way, using scriptural citeachings and sharp reasoning. For instance, if you set for object to establish that your guru is a Buddha, advance again and again those cogent arguments that will prove he’s a Buddha. He he he or she, Buddha. For this is the means for this is the means of eliciting the conviction that he is a Buddha. Practicing this strenuously and repeatedly is what we refer to as analytic analytic meditation.
Indeed, the primary aim for all the meditation topics such as leisure and fortune, impermanence, renunciation, generating enlightenment mind, and correct view, and the correct view is to at least some understanding of them by engaging in sharp analytic meditation. Even though this analysis only brings you the first element of the experience of awareness that derives from reflection, you will never be overcome by insensitivity to Dharma. And you will have firmly planted the roots of your spiritual experience. So train yourself skillfully in the ways of analytic meditation. Moreover, analytic meditation is a unique quality of our system.
It is not recognized even partially in any tradition that stands outside the range of our enlightened speech. The need for analytic meditation, how to practice it, and so on, are taught in the great stages of path to enlightenment. By careful study and reflection on these points, you will realize that they represent an extraordinary quality of our teaching system. To merely review a series of topics in your mind is a reflective meditation. This is not what we call cultivating analytic meditation, neither is it analytic meditation to memorize the words of our teaching and then rehearse their meaning in your mind.
To memorize the essence of every one of the path stages as well as the order, number, and so on. And then recall each essence, order, and number individually is also just reflective meditation, not not analytic meditation. Therefore, as I said earlier, an argumentation consists of setting forth a single topic as the object to be established and then repeatedly analyzing it with a scripture and profound reasoning as means of generating a sure understanding. For instance, when we reflect again and again on the reasons why we think that particular object is attractive, We develop a strong desire. This is analytic mentation toward an object of attachment, and it increases our active desire.
Likewise, when we recall again and again how terrible enemy has harmed us, our hatred greatly increased. This is this represent analysis toward an object of a hatred, and it it in in Ignites. No. I g n I t s. Ignites.
How do you how do you say? Ignites. Ignites. And it ignites. And it ignites.
Does it indicate? What what is the meaning? Explosion. And it ignites. Our experiential our experiential lama lama used to call always experience wins.
Lama is if you remember, Lama is there. Expert Expert win. No. Expert what is it? Lama, Expert wins.
Islam always. Awareness of hatred. Let’s shift now to the spiritual domain. Domain. What’s the domain?
Okay. Where where the aim is to increase and experience awareness of different virtuous minds by repeatedly contemplating the various reasons that will elicit them just as I have described with desire and hatred. What you must do here is contemplate over and over again the most penetrating or the most penetrating of a scriptural situations and arguments, and in particular, those argument that are the most effective for eliciting a spiritual transformation within your mind. If the repeated contemplation of just a single argument evokes a sense of ever growing anguish within your mind, such as you might feel on hearing of your mother’s death, This is a sign that you are succeeding, so continue striving. But if repeated contemplation of a single argument grows stale and your mind remain unmoved, this means your practice is not succeeding.
It’s also for it’s all it it’s also a forewarning is it’s also a forewarning against becoming intensive to Dharma. So combine supplications to your guru with your for fervent acts that act that accumulated merit and remove obstacles, then try to then try again to cultivate the meditation topics effectively. Some persons, at this point, develop certain and powerful feelings of faith, impermanence, renunciation, and so on, even without having practiced meditation. They become joyously I want to say joyously. They become joy they become joyously interested, thinking these are the true spiritual realizations.
But soon after, when the intensity of such feeling completely disappears, we see that that they become saddened at the loss of these sentiments. However, these are nothing but limited sensation that arises on the base. Of trans story perceptions, they aren’t true spiritual realizations. There is no need what is so ever for you to become proud when such feelings arise or become rejected when they fade. Still, because they are a sign that you have received blessings from your guru and tutelary deity.
You should strive to make them firm. True realizations are the experiential awareness of faith, impermanence, and so on, which forth in succession after meditating continuously with one’s discerning power. These represent inferential knowledge, and unlike the feeling mentioned earlier, they never fade away. Moreover, you must learn the skillful technique for eliciting realizations. Begin by meditating on all the points contained in the individual topics.
From saving a spiritual teacher to generating enlightenment mind, do so just long enough to become proficient in each of them. They meditate again on serving the spiritual teacher up through generating enlightenment mind in order to elicit contrived experiential realizations. Then do the same again in order to elicit uncontrived spiritual realizations. When you have become familiar with these topics to the point of feeling sure that you know how to meditate on them and that you are able to generate the realizations, How we call this becoming proficient.
A spirit of awareness that arises after continuous reflection on many scriptural citations and reasoning but fails to rise without such a reflection is called a contrived experiential realizations. An uncontrived experiential realization is one that rises distinctly as soon as you bring a subject to mind in the irrespective of any prolonged reflection, such as the desire for sense objects that arises in your mind without any need of prolonged contemplation. When understanding and experience combined thus in your mind, this marks the first dawning of spiritual realization. Moreover, for some meditation topics, the realization arises easily. They they can be generated even after practicing for only seven days or so.
For other topic, the realization arises after several days or weeks. For still others, they are still they are difficult to generate even after a year or more. For instance, it’s easy to realize that certain certainty of death, but uncertainty of time of death is very hard to realize. It’s extremely easy to realize how nothing except Dharma can help at the at the time of death. Such differences hold true for other topics as well.
Therefore, don’t continue meditating obstinately on those topics for which realization come easily. Instead, move on to the next point. Likewise, don’t think that topic that are difficult to realize are taking too long. No matter how long they take, even month or years, continue meditating until you generate the appropriate realization. Finally, you need only practice reflective meditation towards those earlier topics that you have already mastered and those are lesser ones for which you have yet to gain realization.
So focus single mindedly as you analyze and contemplate the one topic you are currently you are currently practicing. So I think I will stop there. Right. Volume two, protect the practice, page twenty eight. Volume two, last section, page twenty eight.
Page nineteen. Page fifty. This is how Mahākāla is very important. Eliminating obstacles is called protector eliminating obstacles. It’s very important.
That comes very beneficial. Press also the former counterterrorist that is the lama. The protection of the organization, including the center. That lama arranged so that so there’s no question. So very a very important moment, a very important time, not just a material project.
Material project is very small project. If you compare the rest of the organization project, that’s a very small project. Even though, of course, building is building is five fifty, I think. Five foot, Five hundred feet. Five hundred feet.
That’s a strategy. But it’s but you compare the rest of the that’s a very small So it’s a if you the rest of the you come back, that’s a very small project. So it’s it’s time, very important time, point of success. And then a point of success then the point of success to and to lift up the whole organization and to really extensive benefit to in this world to sentient beings. It’s a very important time.
So that’s what these protective prayers are very important to us. To be able to really offer extensive benefit in so many ways, dharma and social service. Really, to become really wish-fulfilling in many ways to the sentient beings. So go to volume one, the dedication prayer section. Page thirty four.
Members of the center and the other students and the benefactors in this organization, those give up their lives and all the rest of the members in the hearts of that lady. The second, which is made in this, especially in the hearts of everyone in this world and especially in the hearts of all the leaders of this world. And then in the in the hearts of terrorists and all of those of them. Now so those people then were given so much harm to the world. The the means.
But it’s that we generated in in all the hearts of all. The traits of the Buddha, like Lama Tsongkhapa, by having the same qualities as Lama Tsongkhapa has from now on in all my future lifetimes. Which ever universe world and earlier country place, house where I am, where I will be. And just by that, it’s my being there, that universe will come to place house, made immediately purify the all the sentient beings. It would be in the universal country place house.
All the and it come out immediately purified. And then may never get to be born with incomplete limbs. And may all the sickness immediately healed. All the and may their weapons, possessions, arms. And those people have become crazy, so difficult to take care of.
No freedom. And those spirit harms, they immediately be free from spirit harms. Immediately get free from spirit harms. Then by meeting, by finding the most meaningful life. And then those who have suffering so much with depression, immediately get healed.
They immediately generate great bliss in all their hearts. And they have most people who suffer so much suffering from relationship problems, heart with so much compassion, body, and so much joy and peace, harmonies, have most meaningful life. And those who experience poverty immediately have a wealth, and those who have so much suffering in business, they have immediate prosperity and success. Those who would like to find a guru, able to find perfect, qualified guru, who want to receive teachings, able to receive unmistaken teachings, those who want to be able to find a conducive place and all the conditions. They have all the realizations in their treatment.
So, in general, the feeling of Buddha Dhama Sangha and the karma in the heart of everyone. Then, immediately, able to generate a lot of kind of comfortability in everyone’s heart able to live their life only benefiting each other, and then noble experience of war, famine, disease, torture, poverty, sinister, all the things of the elements immediately get stopped. That’s happening now, and immediately get stopped. Experience. And may all their wishes for happiness immediately get fulfilled, instantly fulfilled.
That is totally empty from their own side. I who am also totally empty from my own side. Led all sentient beings to achieve Guru Buddha’s enlightenment which is empty from their own side. And lead all sentient beings who are totally empty from their own side. And to that enlightenment, which is empty from outside by myself alone who is also totally empty from the side.
By myself alone, it was also empty totally empty. May I be able to offer all the means to be able to follow all the methods. By completing the practice of the one hundred eight, all of us in this organization here for a range of courses and service to everyone who are doing service for this course. And the health of all the strength, beneficence, and the long life of all those in service to others. And they are all the wishes of that may succeed.
May as soon as we should be succeed immediately and may order projects and then and then we succeed immediately. Would arise our needs, including media, such project in all the centers, the most beneficial to all of causing them to generate great kinds of happiness in everyone’s heart. Good morning. Good night. So it looks like we are supposed to throw a coin in front of the Buddha to check whether we are taking precepts tomorrow or not.
Oh, you’ve got a coin. Will you do it? Yes. So so this is Rinpoche saying that he will come five thirty tomorrow morning and he’ll personally give precepts. So in front of the Buddha statue I don’t know.
In front of the Buddha statue, see I’ll leave the sign. Okay. No precepts. We go by what it says. Okay.
So tomorrow morning, six o’clock. Can we have silence, please?