CPMT — 2004-08-24

Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.

About this talk. In this three-hour teaching, Lama Zopa Rinpoche emphasizes how extraordinarily precious the human birth is—more valuable than a sky full of wish-granting jewels—yet shows how most of us waste it through attachment to the eight worldly dharmas: comfort, respect, gain, and reputation. Drawing on contemporary examples like Elvis Presley and famous actors who achieved everything yet found no inner peace, he traces how clinging to worldly concerns leads to depression, anger, and even suicide. The core teaching is meditation on impermanence: death is certain but could come at any moment, and recognizing this cuts attachment instantly and opens compassion and bodhicitta. Particularly in this southern continent, when combined with tantric practice using the body’s channels and chakras, enlightenment can be achieved even in one lifetime. He concludes with extensive prayers for bodhicitta to arise in world leaders and all sentient beings.

File metadata (for organising)

File: 05 Worldly Dhamas 2004 08 24.mp3

UUID: e7de3f89-695f-465f-bcf9-b3cde58b42c4

Teacher: Lama Zopa Rinpoche 1

Collection: z CPMT (Lama Zopa Rinpoche 1)

Date: 2004-08-24

Recorded at: Buddha House Adelaide

Duration: 224.7 minutes

Words: ~14,505

What? What? So good afternoon or good evening. So I’m very happy to to meet, here all my brothers and sisters and then all this twenty fifth anniversary here, that all the directors of all the centers or, I say, or representative of the director As a man I said, many gathered here. Many gathered here.

So This this occasion. And then Then for those those of you students whom I met in the past in Holland, so and those who say person to meet. So I’m very happy to meet at this occasion. So first, I would like to say how fortunate we are most fortunate being in this world if you compare to many other human beings, you know, received human body this time, which is extremely rare, but let me see. The mind is totally dark, ignorant.

There’s no one’s right, light, wisdom to discriminate what is right to practice that is beneficial to oneself and to others, that which is harmful to oneself and to others, which is right to practice, wrong which is harmful to oneself, towards others which is to be abandoned. So not having any, say, light or wisdom. Totally dark. And, say, engaging in the method of achieving happiness, wrong method. Is it totally wrong?

The the means of achieving happiness, you see, or not understanding, you know, cause and effect, no understanding how the happiness comes from the mind. And you see, it has to be achieved from has to be achieved from one’s own mind. And the the suffering comes from the mind, and it has to be stopped from your own mind. You see? And it can the mind has all the potentials to stop your problems, you know, their own problems.

Mind has all the potentials. And that it, see, can be stopped, prevented, ceased by one’s mind. That’s what one can do. So not even that knowledge that your mind has all the, you know, has all the potentials that can use. And they see sudden happiness, All this whether it is a whether it is a moment, moment, peace, happiness, and happiness, all all you see heaviest suffering in existence, such as the like, there’s heaviest problems in the human world.

Similar, there’s a heaviest suffering in the existence in the different realms. So such as hell being sufferings come from the mind, come come from, you see, untamed, you see, the impure mind or the wrong concept, the hallucinated mind, is a projection of that. So then as regards to happiness, the ultimate happiness, everlasting happiness, or the peerless happiness, full enlightenment, the highest happiness that can be achieved, even that including that experience comes from the mind. It has to be from the mind. However, nothing no happiness comes from outside to see the there may be conditions, see, for suffering the happiness, and and then that is recognized as the main cause of the suffering and happiness in the life.

But actually, it’s just a condition. Main cause of the happiness, suffering is not outside. It’s also mind. The The negative thoughts, the disturbing negative disturbing obscuring the negative thoughts, the emotional thoughts. So that For example, sometimes, you see, when somebody bothers to you or when somebody, you know, is disrespected or says some negative words, Sometimes you feel sometimes you feel, you see, you have a choice whether to get angry or perhaps the patience.

You know, sometimes you see or sometimes, you know, as a you know, immediately mind get overwhelmed by anger, you see, Like like you you put a match, you know, a match, you know, a part way into the deities and, you know, like that. So time no could not could not remember. Even are expert in the in the techniques, in the teachings, you see, that would expand or gurus expand teachings from patience, so many techniques, whole chapter. But that’s when that happens, see, become very far. I think, like, Tibet or United States or whatever.

Anyway, even more far. It made the Venus or Sun or something. Anyway, the the teaching, they even, you know, very well by intellectually. Sometimes, anyway, sometimes, you see, you can get or the when some condition happens, you know, you can get angry by thinking how by thinking about the person’s action that, you see, we are talking bad, you know, by by labeling it bad, your mind labeled bad, believed, and appeared bad. Then you believe bad.

So there’s a whole evolution, you see. So so you can by thinking bad, bad, bad, you see, they’re angularized. So you follow to that? Oh, see, expectations. You you use that for the person the way the person speaks to you, a manner of the action, manner of the speech, you know, some words there which hurt your attachment.

There are some words there, you know, your attachment doesn’t like to hear. You see, your self-cherishing thought self sharing thought doesn’t, you know, doesn’t want to hear. There’s some words there. Your attachment, you know, it it hurts your attachment. It hurts your self-cherishing thought.

There’s some words to the person. So the attachment doesn’t want doesn’t like that. Oh, it doesn’t like that. So it’s called bad. See?

Harmful. It’s harmful. harmful to me. So attachment. Attachment attachment doesn’t like so bad.

So self-cherishing thought is it hurt or bad. So you see here. Now here, in our daily life, anything that hurts the people behave the way the people behave I think we spent twenty days how to speak right in the in the in the directors’ meeting, how to speak, how to communicate. Anyway, so so to, I guess, how to be a good listener, I guess, so that it doesn’t upset the other person, right, how to be kind or good listener. So anyway, so in our in our daily life, you see, So much of that, you see, how other people, the way they think of you, the way they say, you know, I’ll say so that’s what they do with the mind then.

How they look at you? Or they look at you with nose in the sky and with nose up in the sky. So like this. Looking at you down. You know?

Anyway so so anyway so keeping nose high. Okay. Say, putting looking at you down. So and there’s some word there’s some word there. Yeah.

The see. Attachment and self-cherishing thought. These wrong concepts do not like to hear those words because of what they expect, is it all a nice word? You see? What they want is to hear.

So on a nice word, you know, you’re so wise, you’re, say say, kind or wonderful, all this, you know, so beautiful, so like I say, only a nice word, what I would like to have. So because of that expectation, so if there’s not that if there’s not that expectation, you see, the way the person behaves to you, the way the person thinks of you, speaks to you, behaves how the person behaves physically, Physical, I say, actions or way the person looking at you. You see, if there’s no expectation from that, you see, from the as a attachment, this of children talk, a respect and, you know, only nice words, you see, sweet words and the mind like you see like you or love you see. So there’s no expectation. You see?

Change of that person attitude towards you from, I say, from liking to not liking, dislike. It’s a change of attitude towards you. From love to not love is then the say, any disrespectful words or the looking at you down or any disrespectful manner. However, they don’t bother to you. They don’t they don’t bother to you at all.

No. They don’t bother to you at all. When there’s no expectation, When attachment see, I see. When there’s no attachment, clean, all this, to to act nice, to speak nice, have a, you know, attitude like you. So when there’s no clinging on this, it has no cling.

Oh, you see? So that person like or doesn’t like to you or speak nice or, say, harsh words or, say, negative words. Saying something, you are selfish or you’re foolish or or you see, that person, you did you did something. You know, you give you give her, say, you give some help to that person, give a cup of tea or water or something, and that person didn’t think. You know, so kept quiet.

That person didn’t tank, kept quiet. You see? Then it then it hurts. You see? Become a problem.

You see? That problem. So that and so so when there’s an attachment, you see there? And then physically, you see, any sort of looking at you down over any disrespectful manner. So all this, nothing bothers you.

Nothing bothers you. You know, however the person behaves, respect to discipline, whatever, doesn’t bother you, doesn’t disturb your mind. So therefore, there’s always there’s a step leader mind. There’s no ups and downs. One minute up, next minute down.

See? Unstability. So your life is steady. So there’s always so there’s always inner peace, happiness. You are inner yeah, there’s always inner peace, happiness.

And that inner peace, happiness never disturb, is undisturbed by this, you know, outside conditions. So so as Narayanjan explained that equalizing the eight equalizing the eight worldly dharmas. So you see, so by meditating by meditating, how this human body that one has so precious. Even you even all the wealth in this world, even all the wealth in, you see, put together, the value is nothing. You see, even, I see, mountains gold, even size of this earth diamond, or even whole sky filled with wish granting jewels, even with wish granting jewels, the jewel that as you see in the example in the teachings, to show how the human body is so precious or to show how something is most precious.

And so use this example, wish granting jewel that in the past, but the surpass or however, those who had much merit, so able to find jewel from ocean and then by doing three ways of cleaning, then put it on the top of the banner on the fifteenth day, then you whatever you pray. So, of course, basically, it is it is power, but basically, you are you have merit, so it’s mainly come from that. So because of that, you have to use your grand jewel, and then you see whatever you make prayer, any material possession or any sense enjoyment, external sense enjoyment, you pray, it’s getting materialized. So so however, even the whole sky even the whole sky filled with the and jewel like that, you compare that and then your precious human body, even that much, wish-granting jewel and whole sky filled with which is the value is nothing. Because even you have that much of wealth, that much which is why the jewel, you see that alone cannot stop your rebirth in the lower realm.

You see reincarnating in the hell of ungrateful animals, those unfortunate suffering realms, they can’t stop. But but this with this human body, this, you see, even even you don’t have any single jewel, see, practicing this gives opportune practice this gives opportune practice Dharma, and you are able to stop reinterning the unfortunate realm, hell, and gross animals, you see. Like for as I often use, like, the great Tibetan yogi who achieved full enlightenment in one brief lifetime of degenerated time. You see, with some number of years, they become enlightened. So not only in the rebel, but there have been many in Tibet.

So such a had nothing. You see, not even one dollar or, say, rupee or dollar or, say, or Dutch euro. So didn’t have even Dutch they didn’t have one euro. Anyway, not even one euro. So that you see, here, same human body that we have.

But here, I see, he is here. Utilize the practice of Dharma, you see, to attain the path. So practice correctly as correctly as it was taught by his guru Marpa. So therefore, you see, achieved, say, not only stopped the birth in the hell hunger was animal realms, not only achieved liberation from saṃsāra, but achieved great liberation, full enlightenment. So unified state of Vajradhāra in that very lifetime.

So you see sorry that happened many had nothing but the the the the precious human body that that they have is dedicated or used to practice Dharma correctly and they seek to full enlightenment, like So so many. So As it is said in the teachings, the Nagas, they had to, you know, wish to learn jewel as one as they come with an ornament and, you know, so many stories of wealth. And but, see, they have all these. One’s self, you know, us one’s self doesn’t have all those wealth what Naga has. They are not liberated from animalism.

They have any to live in human body, the precious human body. So like that. And we we have been will turning king, had all the power world in the universe. See, the whole world, only one who had most wealth and power would have been number of stars. But that didn’t do anything, didn’t liberate from, you see, suffering Samsāra.

See, didn’t seize the cause of suffering Samsāra, the karma delusion, you see, so like that. So therefore, say let me see. So even sky even one has skies of, say, wish-granting jewels. You see? Like that much wealth, there is nothing.

So with that alone, can’t achieve, say, happiness of future lives, liberation from saṃsāra, full enlightenment. But with this human body that we have now, now, even without any, as an example, just now, so it didn’t have any jewels or money, you see. But you by using human body to practice Dharma, you see, can stop the rebirth in the lower realm, can achieve all the happiness of future lives, whatever you wish, all the happiness of future lives, and then liberation from saṃsāra, the ultimate happiness, and the peerless happiness, the great liberation, full enlightenment with this human body. Therefore, this is much this is much more precious, the human body that we have, than we see, say, that much wealth, Whole sky filled with the wish-granting jewels. Okay?

Maybe we’ll start to know that places. We’re going to start the prayers for protection for that which has been done this evening. So we’re going to take the opportunity while the lips to to I think it’s given opportunity to go to the prayers. Bring the text for the. Not at all.

I’ve lost my talk. Where’s it come from here? Talking about precious human body. Oh, I see. Mhmm.

So she haven’t so I mentioned that we were born number of times. You know yeah. So What did I mention there? We’ll turn a king. So we’re born, number of times, world turning king.

You see, in the who let’s see. Who who who so who who had the most wealth and power in the in the whole entire entire world. So that that number is times, but you see, all those world that we have in the past never liberated, you see, us from the sufferings of saṃsāra and cause the delusion and karma. That’s why, see, even the continuation of our mind did not have beginning beginningness, but we see still we’re not free from suffering or saṃsāra. Still we’re not free from the problems of life.

So without precious human body, you know, even your own even you even your possess skies of, you see, witchcraft and jewel, whole sky filled with the most precious one amount of material possessions that which is witchcraft and jewel. So that can’t stop rebirth and the lower realm can achieve happiness or future rebirth, all the happiness, happiness, then special the liberation from saṃsāra or full enlightenment. And so therefore if you want to have any positive material possessions, but if want to have this, you see, precious human body, one can achieve, you see, using this body to practice Dharma. It’s a meditation that can achieve material path, can achieve it’s after enlightenment. All this happens, whatever one wish.

So like that. So, therefore, this human body that we have is our most precious one. So what I was saying before, now I remembered. Now now it came back. Is the life came back also?

My thoughts came back. So anyway, so what I was saying before is so so many human beings in this world, you see, majority majority of human beings, they have received, you know, this human body, but, say, no opportunity, you see, to, say, to abandon the cause of the sufferings, the problems, and to create a cause of an mistaken cause of happiness. You see? A lack of, say, Dharma wisdom eye can can discriminate, let’s the right, the cause of administrative practice, and the wrong, the cause of suffering, to be abandoned. So because of that, So so therefore, we are unbelievably fortunate.

Not only that we have received this precious human body, but we are taking the opportunity. Let’s see. With this precious human body, not only achieved, not just happiness in this life, but happiness future lives. The to to to receive body of the happy trans migrant being in next life. Especially perfect human body qualified with eight freedoms, ten richnesses, that can, she, practice any Dharma if one wish.

Then also the human body, which has eight ripening qualities that Lama Tsongkhapa emphasizes in the of experience of path to enlightenment. And if you achieve that, then you you can really make progression in the realizations of the path to enlightenment. So then also human body, which is qualities. You know? Then human body, which is qualities, you see, four Mahāyāna Dharma wheels.

There were always prayer and doctor Guru Puja. So you see all that where there’s all all the conducive place, environment, you see, all the conditions to practice Dharma to develop one path from enlightenment. Perfect qualified virtuous friend, you see, to who can rebuild the whole path of enlightenment. The lesser vehicle, minor, minor, the sixth mental faculty. So you see so even one wish to achieve for a Mahāyāna body such human body, you see, which has those qualities, you see, to achieve enlightenment for sentient beings.

Or to be born in the pure land of the Buddha where you can become enlightened, where you can practice tantra and it should be enlightenment also, can do that. So all those happiness and that’s and then, let’s say, achieving liberation from the whole liberation from the oceans of samsaric sufferings. Let’s see. To teach it that liberation, making it impossible to experience suffering again by completely ceasing including the seed of delusion by exercising the path with the mental continuum. So and then by exercising the mind in the path, can cease even the subtle and able to enlightenment and able to, say, guide sentient beings from happiness to happiness to enlightenment.

If the numb the the number is the uncountable number is to liberate them from oceans of hell being suffering, oceans of hungry ghost suffering, oceans of animal suffering, oceans of human beings problems, all those, and so there were real sufferings. So each every each each single each being to liberate completely from all the sounds. So see, so we are, say, taking this opportunity. The precious human body that we receive are just about once this time. And on this, we’re, you see, taking all these, I’ll say, happens to achieve technology.

So, say, not instead of of instead of closing the mind, we open our heart. You see, it was Buddhadharma. To learn, you know, to learn and to as well as in our heart. And I’m going continue to be kind, compassionate. See.

Śākyamūni Buddha, who has completed mind training in the compassion towards every single living beings, no matter without without any discrimination whether they believe to Buddha or not, whether they make offering to Buddha or not, without depending on that. So no matter how evil they are and no matter how evil evil that individual being, but Buddha side, you see, compassion and never give up never give up since in being even for one second. From Buddha’s side, cherish from Buddha’s side, cherish each of us. I see many hundred times much more than how much we cherish ourselves. So the Buddha Buddha sabbath how they how much they cherish us is much more, many hundred times much more than what we cherish.

So, however and not only that, then, let’s say, who’s omniscient. Not only that, and who has perp perfect power. Not only perfect compassion, but perfect understanding. Not only that in perfect power to reveal all the methods. What if it fits to us?

I think I lost my talk. I’ve forgotten. What did I what did I mention before? Before the Buddha. What is that?

Oh, yes. Yes. That’s right. Oh, I thought I’d love to. Sudden sudden it’s gone.

Went off somewhere. So open our heart this time while this precious human body open our heart towards Buddha, you see, who are who complete who, you know, who complete all the qualities and no one single no one single sense of mind. So that’s it. So fortunate. Unbelievable fortunate.

So from this, it gives us opportunity to help others, beings, to offer extensive benefit to offer extensive benefit, extensive benefit to, you see, to every single sentient beings, free them from all that suffering of saṃsāra and bring them to enlightenment, able to cause all that happens to them, including enlightenment. So what I was you know, this is one point, but, anyway, what I was saying before, going back, I mentioned the, you know, the happiness coming from the mind and suffering coming from the mind. And that we and that the mind has all the potentials and to the suffering, you see, the way to the correct way to prevent, say, to stop rising or to stop experiencing the suffering, you see, from also arising from the mind so that can be stopped from also mind. So of course, the ultimate is by actualizing the remedial path, remedial to the delusions by actualizing path. This step by step, liberation step by step to enlightenment, then gradually ceases, so first ceases the gross defilements and then sees the subtle, say, subtle defilements.

So that’s an example to understand how is dependent on the mind, our daily happiness problem, how it comes from the mind depend on one’s own everyday way of thinking and everyday attitude. So I was using example before. Now now my memory come back. Oh, why I was talking about the humor, but the. So by med as explained, Lam Rim, by meditating on how this human body is so precious and then that one can achieve the three great meanings and all those levels of happiness that one can achieve, and then how this is difficult to find again, how it is rare, you see, to receive the human body especially qualified with eight freedoms and ten richnesses.

And this doesn’t last long. You see, after the birth, since you’re born in saṃsāra, so the nature of saṃsāra is after birth, that’s dead. So what you see, doesn’t it doesn’t last forever. And, see, there’s death, and it can happen. See, In any day, it can happen it can happen in any day, any hour, any minute, any second, it can happen.

But that can happen on ourself because the when the data will occur is is uncertain. So So especially by reflection, the the natural life, the Impermanence. You see? Changing to caring that it doesn’t last. There’s there’s reasons, the conditions that the length of life become much shorter in these days.

Now not only only dictionary time, but over dictionary time, a very short span of life. And that even the even the living condition, not only the not only there are so many obstacles, you see, for life, conditions for death, you see, external conditions for death. Then, you see, the delusion the delusions is a karma, the causing that the inner, say, the inner cause. Life life is filled with the, say, obstacles. Life conditions were dead.

Like like the, I said, candle flame like candle flame in the midst of the wind in the midst of the wind. So that flickering, it can be stopped anytime. So so exactly like that. And even the living conditions, even the conditions for survival, like a house, food, medicine, so forth, even they become turns out in the because the conditions were dead. There are many people dying in this world, given medicine.

And house collapses, house burned, died. And by eating, say, by eating food, there’s so many people, say, become conditioned with death. So many even conditions of survival become conditioned with death. You see? Like that.

And then then there are so many sicknesses. The, say, four hundred and four all those sicknesses and then then there are, say, conditions death. The spirit possession during three hundred sixty, like that, to one thousand eighty, like that. So many different person, say, spirit beings that is very easy to harm the life. So and then this body, as a soft, as a like a bubble, like a water bubble.

Say, so fragile. So so easy, incredible, so easy to to to be affected by weather, you know, by, say, by food. Many ways, so easy to be affected. So it’s so easy to get sick. So the disc, say, like like water bubble, as I mentioned in the teaching.

So that can be popped anytime. So this is, say, soft fragile that is brought extremely fragile. So by this, so that can can have any time. So it’s like here. So like, say, machine.

So the board is like machine. You know, like a watch or the watch inside the watch, there’s many there’s many wheels, one depends on another one, one depends on another one, then then then functions. Like a machine, you know, that that that so inside the car or whatever, watch or things. There’s so many machines that that’s a by the bandage other, it works. So now here, the body is like machine.

Inside, they’re like machine. You know? And that can be stopped anytime. This is a machine inside. You know, or heart pumping and all this blood running through and all this like exactly like a machine.

You know how it works inside? Exactly like a machine. And this can can be stopped anytime. Anytime the running, you see, can be stopped anytime. And breath, Breathing in, out, in, out.

So that you see, between next this life and this life, what’s that? This breath, in and out. I see. If our negative karma is not, you know if we didn’t practice in this life, if we if we do not purify on the karma, then you see see the what’s called hell, which is the which is the creation creation of our delusion. Projection creation of our delusion is wrong, see, the evil mind or hallucinable mind.

So that suffering, that most terrifying suffering, so you see, between hell and, you know, this human this life, is it that’s just the breath. This very fresh, which is very, say, fresher fresh, I would say. So just that between what there’s between that. So once this once this once this breath stopped, that’s it. Then, actualize the result of the karma, the hell realm.

You see? Actualize. Result of one’s own mind or result of one’s own pure mind, then it’s karma. So therefore, anytime the anytime if you if you don’t practice Dharma, this is like, if you don’t purify the past negative karmas, and we stop creating again by watching our mind twenty four hours, our attitude. Then use meditation.

You see, teachings what you have studied from philosophical text, what we started from the Lamrim integration of the all the philosophical teachings, the five major sūtra texts, commentaries. However, eighty four thousand teachings of Buddha. So so if one hasn’t learned, one should learn, one should study. And what you have understood, apply every day yourself to be free from delusions, yourself to be independent, not in dependence upon delusion, yourself to be free from delusion, the cause of the suffering. Overcome the delusion.

So delusion do not rise, so you don’t create a cause of suffering. You don’t create a cause of problems of this life and life, and problems are coming after this life. You don’t treat. So you have a happiness. This life and the happiness life after this.

So that The ultimate sees even the seed of sees even the seed of delusion, all those wrong concepts concepts wrong concept, holding I, aggregates phenomena as true lexidants while they are not, while they are unsure of true lexidants. So able to remove this completely and able to achieve the sorrowless state. And by seizing even the subtle negative imprint, they have reached enlightenment. So so, however, So what I was saying before by applying the teachings of Buddha, the Lamrim meditations. So Not allowing oneself into the control.

Not allowing oneself into the control of delusions. Then become harmful to with endangering, see, to one’s self and to other sentient beings if one becomes under the control of delusions, say, if one is controlled, possessed by delusions. So by applying the meditation, and then you control the delusions. Delusion which is rising, pacify, Not not allow them to not allow them to rise. And they actually sit to cease completely.

So, like this. So giving, say, giving total freedom to yourself, rather giving freedom to delusion, giving total freedom to oneself, independent to oneself. So this way so one doesn’t engage in the karma, cause of the lower realms. So it gives a chance to receive the body of a happy being migrating to the next life. So forth, all the rest or so forth, all the rest happens.

So therefore, what I was saying before, So by managing on the especially on the impermanence, then the along with with this which involves karma, you see, the lower realms lower realms and karma. Meditation on impermanence, which is related to the karma and the result of this karma, lowering of softens and yeah, this so by reflecting these limitations, especially impermanence, that, then one is able to say one one is able to cut immediately, one is able to cut these negative emotions. That the world the thought of the worldly Dharma. That which costs which costs the life filled with expectations. Then when that doesn’t happen, then get angry, jealousy.

Then this other disturbing and emotional totalizes. So it makes it then also this thought of the of the worldly Dharma, the attachment clinging to this life, grasping grasping the pleasure of this life. So so when when you don’t achieve what you expect, so that’s so that’s the one that brings that makes life full of, see, full of expectations. So when that so when it doesn’t happen, when you don’t succeed, when it when when it doesn’t happen, then nervous breakdown, depression. There are so many people there are so many people in this world suffering from depression.

So so that’s the cause. This negative emotion, the attachment attachment clinging to this life. That’s the cause. They would produce all this suffering or depression. So many years of depression suffering, you see, that even difficult, even doctors on medicines, difficult cure is very hard.

The all the all the pain in the heart. Okay. All the relationship problems. All the, you know, like a hell. You’re not born in hell, but like a but you’re not born in hell yet, but but like hell, you see.

All this all these relationship problems, all the pains in the heart. Say, when the object when the person whose object attachment, that one cling and left one up. And that person left you, you see. So the pain in the heart for so many years, they can’t heal. You see?

Pain station has so many years. So like that. However, then then then, say, which leads to suicidal thoughts. So when you say, when the lives filled with the problems, so heavy so heavy problems. No no light in the light.

Totally dark. Like like a like a sky filled with the. See, like, pressed by a mount like that. Complete overwhelm by problem, such as relationship problem, so forth. Lost business.

Even business, just that you made up in your mind to get, you know, to get this to get this many million to get this many millions of profit. You just you just calculated, you know, in your mind that plant, but didn’t happen. Actually, you haven’t lost money, but it’s just, you know, you haven’t actually lost the money. But you made the plan in the mind, you see, but didn’t achieve. So I think we had lost, you know, feeling great loss, you see, disappointment.

However, again here again here, suicidal comes. When you lost your business or even the idea even just the idea that you didn’t achieve, the idea that you made it up. So one to jump from the roof, go, you know, go to highest building and jump or they go to very high bridge and jump. Anyway, I’m I’m not sure I haven’t heard in Holland in a high bridge or in a high mountain In the high mountains. In Spain, I think no.

That’s it. In Spain, I think the one don’t know. Sicily or somewhere. That’s one mountain where people jump. So I think San Francisco, there is golden bridge where, you know, when they have depression or you see relationship problems, you know, so so unbearable.

She kind of say. The person has no method, no knowledge no knowledge, no meditation practice. You see, you have to apply nothing. So the problem become, you know, the mind might might have met the problem so big and then made unbearable by your own mind, made it unbearable. Your own mind made up your own mind firstly, own mind label problem.

This situation, this situation is problem. So your mind your mind made up the label. This situation is a problem. So you label problem, you see, the situation. Some a change that happened.

You see, between you the change change that happened to the other person, attitude or action or whatever is it, change. So so attachment, the self-cherishing thought, do not like that. So as one do not like the one label problem. After one after one label problem, then you then say then one right at that one believes one believes what one has what what what’s the mind has labeled, then appear the problem. Then you see then you see problem in the line.

So then there’s no see, you know, maybe say, I’m not sure, but going to see a psychologist whether it stops immediately or, you know, you have to go for many years. You know? However, sort of per person, I say, can be her. You know? Mind mind mind first of all, mind mind before before that yeah.

I say, by the way, mind made the label mind the label problem, get the name problem to that institution, then you see problem in life. So no no knowledge at all in meditation practice can apply. As a medicine for the mind, there’s nothing in the life. Or doesn’t use. But perhaps the person may have studied may have studied even Buddhism, Buddhist teachings, you know, heard language, you know, heard philosophical teachings.

But when the problem problem comes, didn’t, you know, didn’t apply the the teachings what teachings what one has received or what was studied. So then suicidal thought comes. They go to high bridge to say high bridge to, say, to finish the life. So to commit suicide, however, to jump in the road where a car comes, a train comes, or whatever you see, or buy electricity, see, bathtub or have a the and then we as you know, many other all these methods in there are taking so many pills. Yeah.

So in Switzerland, I’m sure some of the people you have heard already quite a few times that I mentioned this. In Switzerland, there’s one student there was was one student. So, yeah, he speaks Tibetan language. He studied from. So he started to translate and heard many teachings besides.

However, one day however, one day, his companion left left him. His his companion left him. So then then then his you see, his mind become his mind become panic. That was so unbearable. So he hanged so he hanged himself, died.

Then I think there’s I think not only him, but there’s somebody else also happened. I don’t I don’t know the correct now, but I think there’s somebody else also. Dissimilar to society when the problem happened. I don’t remember which country. So, however, even even one has studied.

So that that that mistake is one even the person who studied Dharma heard many teachings from great, you know, qualified teachers. But person, during the life, did not practice. See? Did not practice. Didn’t apply in the daily life when the problem, you know, when the delusion arises, when the problem arises.

So not so it did not have the training, knew the teachings, but didn’t practice, didn’t do the training, you see. So because of that, then when this problem happened, relationship problem happened, didn’t remember to apply the meditation. So so same as exactly the same other people who never met Dharma, never learned, you know, then suicide. So it become so it become exactly the same like that. So So many years due to this thought of the worldly Dharma, the attachment and clinging to the side to that, which brings, you know, full of expectations in the life.

So So when it when the when the what is expected to happen, then see, them suffer with depression, say, for so many years. I said, can’t can’t do anything in their life. Just just wanted them to lay down, can’t do anything. You know, have received this precious human body have received this precious human body, as I mentioned before, but can’t do anything for her, just lay down and suffer. Very difficult to give the medicine to help.

I tried so many doctors, one after another. So many. So like that. That one so with this, you know, the thought of the thought of the world dharma. This attachment came to this time.

One never find satisfaction. Never get never get satisfaction. Whatever different style of life whatever different style of life in this world, one try. Never get satisfaction. So I say, one become business person, think, oh, my friend, may be more happiness in living a business life.

Then didn’t get satisfaction. Oh, they’re not there. Oh, maybe better farm to live in a farm in a farmhouse. I say, to live farm, you know, to live a farmer life, you see. I say, in the farm, grow things, see, to live the cows or the like that.

So can can get satisfaction. Then you want to say, one try circus life. You know? Or maybe maybe circus is better. You know, it’s much more exciting much more excitement.

Maybe there’s more happiness in the circus side. So they’re walking over walking over the robes, you know, or they say, say, swinging. Or the, you know, the people who says stood up, you know, or somebody’s shoulder then, somebody’s shoulder then. Somebody’s shoulder then. So so, anyway, that the child’s so slight.

Couldn’t, again, couldn’t couldn’t get any satisfaction. Then say say or what else? Then become, let’s say, movie actor. Maybe there’s more happiness. So, again, you become a movie actor.

There’s there’s so much work there. There’s there’s so much work not you know, it’s not enjoying or relaxing. It’s very, very hard work. Unbelievable hard work there. There are also, I think, maybe I’m sure many risks in the life.

So, anyway, so you type of actor. Again, can’t can’t find satisfaction. You know? So your heart’s empty. You become famous in the world.

You see? Like, Elvis Presley. You know, Elvis Presley are known by young people, known by old people in this world, by everyone. Say, who is known by everyone in this world. So So, anyway, so see, Bigger most famous in this world.

Okay. Like that to see. Not find could not find satisfaction can’t find satisfaction in that. So I saw I saw the the TV or movie, I’m not sure. The the the last the year that he’s gonna pass.

Right? So I think the last song or something. So he he was crying while he was singing. You see? He was crying.

I didn’t see I didn’t see other people normally, singers crying, but he I say, I’m crying, some sad, you know, sad in the life. So so I think I I think it’s expressing that, you see, didn’t achieve, you know, had all achieved all the reputation, families in this world. They’re known by everybody, you see, but didn’t get satisfaction from that. Didn’t didn’t find satisfaction, you see, inner happiness, peace. So that’s so I heard I heard from friend from United United States, friend, who is very famous actor, that there’s so much there’s so much worry, fear in the heart that anytime, you know, even a famous, but anytime something will happen to me, some bad.

You see, I think it stops stops the repetition. See, in a sense, something bad is gonna happen. So there’s so much fear. See. And so other people becoming more famous.

We’re on the top, we’re higher. See more famous. So so. And once unable to catch, not being more fearful. So there there is a lot of expert there’s a lot of, you see, so much fear, so much so much worry in the mind.

So it’s so all this, let’s say, unable to find satisfaction. So all this, let’s say, due to this thought of worldly dharma, it has been the thing to the side, you see. So that that that is that creates all this that creates all this worry fear, all this problem in the life. So that so as long as as long as one of these, you see, the total it will dharma, to the slide. Until one lets go of this, until one lets go of this, until one cracks this, until one lets go of this until you don’t become in dependence upon that, until you become until you make yourself free from that, that that confusion, that negative that negative emotional thought brings all the confusion alive.

What so whatever different whatever different style of life one try in this world can ever let’s see. Can whether one live in the city, whether one live in the countryside, whether one live in the west, one live in the east, whether one even move to even shift, move to the moon, on the moon or Venus, okay, Mars or whatever. However, cannot, you see, with this, you see, this grasping, this attachment grasping, cannot find inner happiness, cannot find satisfaction. See, no matter who I say, where ever one no matter where ever one goes or where ever one live or the what a different style of life one try. So that’s Anyway, since I brought this since I brought this topic, I would like to mention this part as well.

So when we when we do when we do a when we do a or that unable to concentrate even during one mala of mantra, unable to concentrate, unable to focus on the focus on the visualization to guru or practice. There’s not there’s not even one minute. There’s not even one minute that, say, without interruption or one pointly concentrate. Not even one minute. So so the mind gets scattered distracted, gets scattered on the object of attachment.

Go mind goes here and there on the object. Right? Has mhmm. So again here, when here, when you mentate when you do mentation practice, that that become, say, a great, say, obstacle. It’s called the cause obstacle for meditation.

The one, say, to to be able to continuously concentrate. So doesn’t allow to a perfect man to to do perfect mentation. Then even when we make charity when we make charity, you see, to better or to others. Again, this attachment comes. You see, they’re clinging to this life, told the world the dharma rises and doesn’t allow even even the charity even the charity that one is doing, you see, it didn’t allow to become dharma.

You see? It didn’t allow to become virtue. You see? That charity to to become virtue. It didn’t allow.

Again, it’s because again, it’s the the in the in fact it blocks, you see, to convert. The charity that you are doing to go on dharma. It didn’t allow to go on dharma. So motivation is also your motivation become attachment, clinging to desire, non virtue. So the charity is typical non virtue.

The action that making charity become non virtue. Even though even though by giving food to the person who’s hungry or animal who’s hungry, it helps. It helps the hunger, you see, and survive. Even though the material itself, you know, it helps. Similar similar when you are sick.

See, know, when one is sick, you want to take medicine, if in the medicine can medicine, of course, can heal the sicknesses. That, you see, and measure of long life, you see. But that doesn’t mean your that doesn’t mean not necessarily because of medicine, you see, heals your sicknesses. Know, and then from that, you can have long life. That doesn’t mean that action taking medicine is become dharma virtue.

If the action is done with the attachment, came into the side. You see, the motivation is that. So it’s non virtue, but they are actually non virtue. Taking medicinal, eating, drinking, all those action, even though it helps you to have a long life, you know, to be healthy long life, but their motivation is it hasn’t been this life. So even though the food, I mean, it does help you, but their action become on virtue because of motivation and virtue.

So all of that. So you see. So therefore, it is the same. You know? That that is same, I say.

I’m not the same, I say. Same when you may share it to others. It’s the same thing. So again, this this negative the this negative emotional pulse, you see, this attachment thing, they like again, recognize at that time and it just doesn’t allow your your as a charity, the practical charity become Dharma virtue. Then also this attachment that came to this line, this thought of worldly Dharma.

So so it doesn’t it doesn’t allow it doesn’t allow that attachment makes you to be afraid of taking the vows, taking the precepts, abstaining from negative karma, killing, stealing, sexual conducting, lying, drinking alcohol, so forth. So, see, this attachment, you know, clinging to the slide. So that, let’s say, my that, say, next Because that the fear. Right? See, there’s a fear, let’s say, to to to take those vows, abstain from those harmful actions, those negative karmas.

And then even so even one has taken those vows, but then again, they say it hasn’t claimed to decide this negative emotional thought. You see, it try to harm, I see. It it cause to degenerate the vows, break the vows even when it’s taken. So it’s always it’s always harms. It’s always harms you in the life.

Whenever you do good things, you know, it doesn’t allow to to get good karma, to do good things, to benefit others, you know, to benefit yourself. So whenever you do it, that rises and stops. Or, you see, after it’s done, then that rises and degenerate, begins to stop, you see. So what so what makes what makes life, say, impure by that? So it so this harms to in to practice practice higher training of morality, and it’s harms to achieve the higher training of the concentration, and it’s harms to achieve higher training of wisdom.

Wisdom. It obscures it obscures mind to see the to it obscures the mind to see the to see the some such some you see, which is the only nature of suffering. So while this while this attachment is rising, you see, to the pleasure, think that’s real happiness, thinking that is pure happiness, real happiness, clean clinging and grasping on that pleasure. So during that time, during that, while it’s happening, you you cannot see. It obscures the mind to see that pleasure is that pleasure is nature of suffering.

Totally, it blocks totally, it blocks you know, that time to see the very nature of that pleasure. You see, that which is suffering. It obscures it obscures that pleasure or that object. Object, even it is say, the the nature of that is impermanent, changing, decaying changing, changing, decaying even second by second, even within second. Better nature, but the while the emotional mind, the negative emotional mind, attachment to that, grasp on that pleasure, that object, obscures the mind to see that it’s natural impermanence, while it is to see the natural quality, which is impermanence.

It blocks. So no question no question that it blocks your mind it obscures the mind to see the ultimate nature of that object, emptiness. So like this. So that that attachment is so disturbing. You see, it doesn’t give peace on your on your metal continuum.

It doesn’t give any peace. So disturbing. Making the mental continuum is unpeaceful, then obscure obscuring the mind. So that so so how that how this see, the attachment came to decide this like, the emotion, how say, how it harms. Does not allow so it does not allow to develop mind in the path to to liberation, to enlightenment.

Sort of that. So, however, all the all the all the confusions, all the problems in our life is creation, it’s production, it’s creation of that. See this negative emotional thought, this attachment grasping or clinging to this life. So so by so by meditating on these things, as I mentioned before, especially impairments, then one is able to cut one is able to cut this negative motion, you see, have a look at this, make it to not rise. So there’s no attachment to grasping to the comfort of this life, pleasure of this life.

Like, attachment to the So so this is so this is not there. This this doesn’t happen. Then the when there’s a material receiving, then light, see, attach that. So that doesn’t happen. And then when there’s when one will receive when one will receive praise from others.

So there’s no like, there’s no attachment to that. When one receive reputation, when many people so many people praise, nice things to you, when we receive reputation, there’s no, say, like. There’s no attachment to that. So for therefore, since there’s no attachment to these four desirable objects, So when these four desirable objects don’t happen, when there’s no comfort, pleasure, say, when one say when there’s no material receiving, when there’s no, I say, praise, when there’s no receiving reputation. So they dislike dislike these things.

When the the opposite of the when the opposite of the objects happens, then dislike. You see? So that that doesn’t happen. So So the this life, because there’s no line in the attachment to these four desirable objects. So when the four undesirable objects happen, the unhappy mind dislike doesn’t happen.

So similar when there is no, say, like or the attachment to the four desirable object. So when that doesn’t happen, that doesn’t happen, then anger rises. When somebody interfere when somebody doesn’t allow you or somebody interfere the the desirable object, your desirable object, then she anger rises to the person or the material thing, whatever. That doesn’t happen. Anger does not rise because there’s no light or there’s no attachment to this false type of object.

As an Naruto explained, so that time, you see the four desirable objects, you see, the four undesirable objects, You see, it’s equalized. It’s equalized to one’s mind. So so that time, so there is a stable there is a you see, once the mind is so stable and there is a continual stable inner peace and happiness. So so whatever so whatever the external circumstance they change. They the people’s behavior or attitude change towards you, like or not like.

Whatever happens, it’s change of the external segment, whatever happens, it doesn’t bother. It doesn’t it doesn’t affect your mind. It doesn’t become a problem to your mind. So when when, say, when we have this when we achieve this realization, you see, say, somebody prays or somebody don’t praise, criticize, whatever, it doesn’t affect your mind. So like that, receiving material, not receiving material.

See? But it doesn’t affect your mind. Doesn’t disturb your mind. So that so that is the best realization. See, The first Lamrim realization is the graduated path of the lower capable being.

Mentioned that generally so now in our heart, the in the heart, main objective is to achieve happiness in this life. Then when that’s totally changed, you see, the main main objective in your life, in your heart is the happiness future life. Or can be main main objective happiness for others. But however however, when when your attitude change, main objective of main goal of your life, what to be achieved is happiness or this life. So When this when this thought, when this attachment is not there, then that’s the real that’s that’s the realization.

First long first long term realization. The that that realization. So that so so what I was saying before is that To conclude. Maybe con maybe conclude after con maybe conclude after conclusion. Anyway, So what I was saying before so now so now here, you can see this is one example.

This is this is one example. So when we do not receive the four object say sorry. When we when we say, when we receive when we receive the four undesirable when we encounter or when we receive four undesirable object. So you see, problem. So so this is what we so encounter problem.

So you can see now here, very clear is coming from the it’s coming from one’s mind, this problem coming from one’s mind. Because of the negative emotion, the emotion of mind is the attachment, cleaning the four desirable object. Because cleaning the four desirable object, so you suffer when you encounter a four undesirable objects. You see, you suffer. That becomes a problem.

That becomes a problem. If there’s a if there’s a attachment cleaning, it’s there’s a negative emotion pulse received to the four desirable objects. So that so when you don’t receive the when you when you encounter the four undesirable objects. I have a problem. You see?

Heard that. So now even when you even when you receive the four desirable objects, it is suffering. Even that what is called happiness. Even that what is called happiness. You see?

So that that so that time by calling that happiness, know, life is up. Then then when that doesn’t last, when that’s gone, then down. It brings life down. See? Because of the up and down.

So by the attachment, see, the motion. Now even even while even while, say, even one has received the whole desirable object. See? Mhmm. It see.

If you if you analyze, it’s all suffering. Nature. Never give any never give any satisfaction in your heart. Your heart is your heart is continuously empty. You see?

There’s no fulfillment. Say, there’s there’s no satisfaction. It doesn’t give any Besides that, it doesn’t give any fulfillment. Continuously empty. So one so one never gets satisfied, always want more and more, this desirable object.

You see, it’s always like that. How much you get is always want more. Never happy, you see. I see, never get satisfaction. Sorry about that.

So if one so if one doesn’t see, if one doesn’t get better more, if it doesn’t happen, then we see, then I wanna see, get depressed. So there’s always worry here and that. That. This even when one get even when one receive this for desirable object, that feeling which we label pleasure, which we believe is pleasure. If we really analyze nature of that feeling, one discover is only suffering.

Because because the these feelings are on the nature of suffering, so therefore therefore, the play why the pleasure does not increase? Why it doesn’t last? One thing is increase so because of the feeling itself is nature of the feeling itself is suffering. So therefore, it doesn’t increase. But the the the pleasure doesn’t increase.

Not only not only that it doesn’t increase, it doesn’t even even even the the pleasure that you believe doesn’t last. Not only besides not increasing, it doesn’t last. So that proves that proves, you see, that these feelings that one believes that pleasure, real happiness is not. So if it’s pure happiness, it should be should last it should last. It should increase longer.

So longer, you see, one in enjoy. You use it longer one use the desired object. So the food, for example, begin very tasty. Begin very at the beginning, fine, delicious, tasty. But if you keep on eating if you keep if you keep on eating, then after you finish one plate after you finish one plate, then after sometime you find more salty or more this and that or you see, you don’t find it.

You you see, even after one one after even after you finish eating one plate, do not find the same pleasure same pleasure as before when you eat the second plate or third plate of food. If it’s a so if it’s a pure happiness, see, there should be incredible pleasure when you eat the second when you get the when you get the when you get the second plant, there should be there should be double, you know, pleasure. But when you get third plate, you know, third you of, Third plate of third third pizza. Third plate of I’m not sure what’s the whole. Anyway so when you eat third time pizza, there should be there should be unbelievable double.

Anyway, it doesn’t happen. Also also, the same food that same food that you enjoyed first day, you know, enjoy so much. Okay. So then you eat that for dinner time, same food. Breakfast, you eat that.

Lunch, you eat that. You know, if you so if if it’s say, if that feeling is real happiness, then not labeled on the feeling which is on the natural suffering. Then then you see, say, how many times we eat that food in you know, every time say, every time when we eat that food, every day every day is day by eating that food, same food, you see, then there should be there should be more and more pleasure, and there should be continual pleasure. But you see, but if you if you have that food that you enjoy so much, but but somebody gives you that every day, you know, somebody gives you that every day, Then maybe, say, many times, you know, one day, then you get fed up. You get you get fed up.

Already tired, you know, fed up. You see? I said, become disgusting. Yeah. Become disgusting.

So when you see that food when you see that food come again, it becomes disgusting. I said, I’m so happy. There’s version, you know. Doesn’t want to just want to see that food come again. So so, that’s why this these pleasures are the suffering of change That it doesn’t last.

This pleasure does not last. Why it doesn’t what makes it to not last? It’s because the nature of the feeling is only suffering like that. So as I mentioned, normally So when there’s a hunger when there’s hunger, so first spoon of food when we eat, there’s there’s a pleasure. We label that feeling as pleasure.

Why? Because it’s a it’s a feeling that having stopped having stopped the heavy, let’s say, discomfort, the gross heavy discomfort of hunger. So they stopped that suffering feeling of hunger. That stopped from Then it’s about taking by taking the by taking the first food. But immediately, by taking the first spoon of food, immediately started the discomfort by eating food.

The discomfort starts immediately. But but it is unnoticeable. But it’s but it’s so small, unnoticeable. So so that feeling so that feeling now the sufferings stopped. There is a is a hunger.

Other softphone stopped. Another see, another softphone began. The discomfort is it. So you keep on eating. If you cannot keep on eating, from for some people, even by eating plate full of one has a plate full of food, I mean, at the end discomfort, you see.

So, however, by eating by eating many hours, more more, the more more discomfort builds up. So it’s the pleasure moment is comfort. You see? So therefore so the second suffering started by by taking the first spoon of food. It start it started already, but it’s unnoticeable.

So another another suffering stopped. Another suffering began. So on that feeling, we call pleasure. So on that feeling, other suffering, everyone stopped, other suffering begin, which is unnoticeable. So that feeling, that fee on that feeling, one label pleasure.

And believe in that. So, like, that’s why the pleasure I say, by continuing more by continuously doing the action of eating, the pleasure does not increase. And even the pleasure what you experienced at the beginning doesn’t last. So that so that’s the reason why because it’s nature of that feeling and nature on their suffering. So like this.

Since since I explained this. So like this. Until until we are until we are free from saṃsāra, until we break the continuity of these aggregates caused by karma and delusion, contaminated the seed of disturbing thoughts that which compound all the sufferings of this life and that which become the foundation for future life sufferings future life, yeah, sufferings. So until until we break this community, circling from this to next life, from then that according to the Samsa circle to next slide. So until we until we break this this circling, Not only desire realm pleasure, even the form realm pleasure derived through meditation, which is only derived from derived through meditation even based on śamatha śamatha.

It’s all suffering it’s all suffering with saṃsāra. Suffering will change. See, not only desire realm in the sense of sense pleasure with external sense objects. Not only that, even the form realm pleasure, you see, derived through meditation based on śamatha. It’s all natural.

It’s all natural suffering. Suffering will change. So so until we are free from saṃsāra, any so so all this whatever some sort of pleasure we experience is all natural suffering. So so therefore so therefore, where from where we should be liberated from is not only suffering is not only suffering of pain. We should suffering from where we should be liberated from is always also suffering will change the you see, this samsaric, you know, pleasure.

We should be liberated from that from that suffering. Not all that, we should be liberated forever from the foundation of those two other suffering, the pervasive compounding suffering. The pervasive the this for example, this aggregates that we have, body, mind, these aggregates so production of the karma and delusion. So therefore, this is this is nature of suffering. This is in nature of suffering.

So prevented by suffering. And not only that, there’s a contaminated seed of this is a contaminated seed of disturbing thoughts. There’s a contaminated seed of delusions. The imprint seeded seed, the imprint with natural imprint. So so the the so the mental suffering, the physical suffering, see, which is transformed by that, compounded by that.

And then from that, in our everyday in our everyday life, you know, teaching what we listened, what we studied, if you do not apply if we do not apply in our daily life, if we don’t leave our mind in guru devotion or renunciation, bodhicitta, right group. You see? So this is without talking. So if we don’t leave our mind in the Lam Rim, then there’s no protection in in your life. There’s no protection for you.

So so when we when we encounter when we encounter, say, the delightful, attractive, indifferent object. Mhmm. Then the seed of delusion there, then, you see, you don’t apply meditation, so there’s no protection. So the delusion arises by encountering the object. Mhmm.

The ignorance anger attachment rises. So motivates karma. So it leaves the imprint seed on the continuity of the consciousness. Then then that seed, later on the mental continuum, that seed throws or produces future saṃsāra. Future saṃsāra.

So like this. So these aggregates which contain the contaminated seed, this life.

So now to end. So these aggregates, which contaminate the seed of disturbing thoughts, compound this life’s suffering, and this compound future life sufferings. So like that. So so so the desired realms, the desired realms, form realms, formless realms all are you see, all those aggregates desire realm, form realm, formless realm, all those are caused by delusion, karma, and contaminated seed of disturbance pulse. So that’s another that’s what meaning they’re pervaded by suffering.

So pervasive compounding aggregates contaminants compound this life, soften, and they compound all the future life, soften. This one becomes basis for future life, You see, future life is some type of sufferings. So pervasive compounding suffering. So that’s it. So we must so we must the real liberation, what we should achieve as a third one, the pervasive compounding suffering.

So until until we stop this, see this continuity of the until we are liberated from this pervasive compounding suffering, we always we have to rank it in the saṃsāra and experience all the sufferings in each realm again and again. So I had no end. So this suffering of saṃsāra has no end. So therefore, as I mentioned also during the in the teachings when I gave that talk. So therefore, since until we are until we are until we get until we are free from saṃsāra, you see, when we take a rebirth, we reincarnate, all those are natural suffering.

Continuously, without end, we have to experience our suffering. So therefore so therefore This one, this just but once that we have received this perfect human body, this precious human body, you see, must take opportunity to exercise path to liberation. So therefore therefore, we need to do listening from qualified teacher and reflect a mental path. So so all these conditions we have, the center center organizers is a provider to say, qualified teacher who has done study in her whole life and who was living the practice, study, see, the whole Sūtra Tantra very extensively and see, live in the practice. So living the three levels above, so you see, holder of all the three levels of teaching.

So, however, there’s also good there. You see, the center organizes range other facilities, teacher, counselor, you see. So therefore, how say, one must not miss the opportunity. During this time that we have this most precious human body, So we can we can say that has say that gives opportunity to exercise path to liberation. You see, even even even to achieve enlightenment, you know, there’s no even though there are other there’s other human continent, east north west human continent, but they do not have but they do not have with a body, there’s no opportunity to achieve enlightenment in one lifetime.

First of all, in the the six realms, where there’s opportunity to achieve enlightenment is only in human realm. To To achieve enlightenment in one lifetime is is is in only in human realm. And even the human real human realm is not those other continents. Only this southern continent where we are. So only the human only the body of the human human beings born in the southern continent, I say, that’s the only one that say, this human beings is only one can achieve full enlightenment in one brief in a brief lifetime.

So as is mentioned in the tantric text, because this human body that the the this human body, The human body. Not only not not only is it a matter of six elements, two white things received from father, three red things received from mother, the six elements. So you need you need that body in order to practice tantra. The by using the the channels. Practice on the basis of the winds, chakras, and drops like this.

The highest tantra, then able to achieve full enlightenment able to achieve full enlightenment in a brief lifetime of the day to day time. Not on that not on that. There are other there are more other reasons how it’s possible to achieve enlightenment quickly in a brief lifetime or digital time. And also, basis of the foundation of Tung’s practices that he brings apart. So is mentioned that In this world, that there is a pleasure.

There’s also so much suffering. So very easy to very easy to see the Sam saṃsāra, how the saṃsāra is nature of suffering. Very easy to let go to some sort of some sort of profession, some sort of pleasure. Was very easy to realize the nature of suffering. So and very powerful.

So because of that, that’s one thing. The other one is then you see very easy genetic compassion to other sentient beings. It’s so easy to see the suffering. Realize. So very so very strong compassion.

Because of very strong compassion, they’re able to exercise very strong bodhicitta. So that stronger compassion, one generates stronger bodhicitta, one generate the one is the average enlightened. For example, the even the Buddha before, see, you know, when the previous life training the mind in the path to enlightenment. So generative bodhicitta much earlier than the Buddha. You see Buddha’s past life.

But Buddha become enlightened much earlier than Maitreya Buddha. How that how that happened? Even though the Gurukshetam and Buddha’s Buddha, Buddha, enlightened much earlier. So how that what made the differences is because Buddhist, Buddhist, the the past life, you know, the Buddhist of his time, Buddhism is much stronger. So both of them both of them, I think one from one family.

So they are brothers when they will put the supper. So one time so they so they saw the five tiger family. So this is Nepal. The one is called Namabuta on this mountain. So five tiger five tiger family died in starvation.

Both of them saw. But medieval is passed by Buddha’s supper. Both of them both of them went they saw this, both of them went back home. Then Buddha’s settlement of this past life, Buddha’s supper, as he came from home came back from home to that place, and they can’t they can’t bear that. They’re suffering.

So he so he he gave his body to the family who died in starvation. So, say, by cutting his neck or something, which, say, with, you know, with wood. But, basically, they’re they’re not eating, so then he produce produce the cut cut to, you know, to produce blood and so. So after that, then they ate. So so so because of that, so the but is did much stronger.

So therefore, even though Buddhist did that much later, but he become much quicker. So that’s so that’s the reason. Then then on then on the top of that, the karma here in the southern continent, the karma is much more powerful. So powerful. If you create a new karma in early life, it it get experienced in the rest of the part of life.

If you create a good karma in the early part of life, it get experience the result happiness in the latter part of life. So because karma is so powerful by that sense. So massive, see, makes much quicker to realization of the path. You see, the the the tongue to the state. So common is very powerful, so it’s much much quicker to have realization.

Then also, there are twenty five holy sorry. Twenty four holy places of Vacharya Venue or Heluga. Twenty four holy places in this world where there are numberless there are numberless in those twenty four holy places. So so when we so when we meditate on the Buddha mandala, the tantra practice, the highest tantra, the Bodhis mandala, the Heruka, the also has when you do this Buddha mandala, so those numbers that are taken is in the twenty four holy places, the image say that the minute that you do the meditation, they see from far you are doing meditation. And the minute when you the minute when they see you are doing meditation on Heruka mandala, at the same time, they enter in your body.

They enter in your body, and you they bless your chakra when it drops chakra when it drops. And then that means that makes very easy to function that makes very easy to function, I see, at the chakras, you know, opening chakras, the wind and drops, all are functionable. You see, according to the to function according to the meditation. So so in those holy places, is within this world. So entering your body, blessing, then say.

The able to bring the wind from other channels into center channel, then abide, then absorb. Then then one is able to able to have realization. He clear light, able to experience simultaneous simultaneously born great bliss. The wisdom of simultaneous born great bliss. So when you so when you when so when you when you have that experience, that wisdom of the simultaneous born clear bliss, then that is the direct cause of dharmakaya.

That become direct cause to because the gross mind doesn’t go to enlightenment, doesn’t go to gross mind, it has to be stopped. So even the Buddha sapas, we don’t directly perceive emptiness. Gross mind doesn’t go to enlightenment. Doesn’t go So the mind has a gross mind, subtle mind, extremely subtle mind, whatever this incentive of the body. So therefore so the so when you have this realization, the samadhi from the bliss, so that’s the so that is the person who can achieve enlightenment in in one brief in one brief lifetime time of degenerate time.

So so after so as as a result as a result of that, you achieve impure illusory body. The the cause of the illusory body, which is the cause of the holy body form. Then after that, one achieved meaning. First one, example. Now here, meaning clear light directly perceiving emptiness.

Then as a result, one achieves purely illusory body by ceasing the disturbing thought obscuration. Then you achieve the unification of those two, meaning of the pure illicit body. Then that unification become the near the nearest the call to achieve the unification of no more learning. So so what I was saying so the the the last reason so because the in this world, there are twenty four places there are number of. So by doing the hundred pack of the bottom end.

So that means we see to achieve enlightenment very quickly in the in the in the the brief lifetime or business time. So so therefore so we are I’m a little fortunate. So here, we are present teacher here. See, as I mentioned before, who has all those qualities. Here, see.

See. At the center here. So all those who have been all those who have been studying for many years here, extremely fortunate and must must take opportunity to learn Dharma if we to learn, to practice, to actualize path. Many aim, to turn the mind to actualize path. Not only oneself to be liberated from the but to achieve enlightenment, to be able to separate each and every single sentient beings from the oceans of samsaric suffering and bring it to enlightenment.

So we take we must take opportunity as much as possible to learn and to practice. So I think and then same. Also the same in other countries. Then we have a qualified teaching teacher also other countries, you know, and and the organization. So the same, you know, say, emphasis.

So that So I meant I meant to talk compassion. Beginning, idea was compassion. Even though I can’t find any compassion, my body so anyway, so I think but my mind became crazy. It turned out another subject. I think so thank you very much.

So talking blah, blah, blah, blah. Heart, you know, and once our family members and all of us in the house of all of us. In the house of everyone. All the symphonies. In the house of particular particularly especially in the house of everyone in this world.

Then third, may bodhicitta be generated, especially in the house of all the leaders of the countries, the whole world. That’s very important because if they have bodhicitta, there are so many millions of people in their own country will be led in the path to the happiness, peace. So it must be differences to the to to all the people in the country. And as well as to gender equality today in the house of all the terrorists, all the all those people who, say, create a lot of violence, give a lot of harm to others. So it’s very so it’s extremely important to pray to in all their hearts.

I remember that not so many years ago, as soon as mentioned during bodhicitta during teachings of bodhicitta, think bodhicitta also mentioned. The next one has said he was asked to Kunu Lama. Great bodhisattva, great pundit from Kunu. So he’s one asked how to asked the how to to get the how to get get, say, or achieve freedom for the Tibetan people, existing, if had bodhicitta, then the independence will happen.

That’s what answered to his question because so we pray bodhicitta to be generated in all the people who are creating so much doing so much harm, giving so much harm, violence, let’s see, to others. And in the house of in the house of all the leaders official leaders of the men in China, and that bodhicitta which generated made me increase. So we did get we did get the three time is correct by one, two is correct by others. Two happens. May all the father, mother, and siblings have happiness.

May the two lords and beings end forever. May all the Buddhist prayers be succeed immediately. May I be able to cause this to happen by myself alone? By me. Three times, it is collected by this.

May, so on. Embodiment involved with this compassion. The one objective of refuge. The sole objective of refuge of us all sentient beings. Originated of us all sentient beings happiness.

May someone have a stable life or the holy wishes be succeed immediately. Of Mehdi high officials, not mainly Chinese government, made realize that as the embodiment of all the Buddha’s compassion and totally devote to to exactly what is the most and to and to this happiness of Dharma light shining in China, total freedom to the pure Buddhism in China, as well as of the total freedom to the Tibetans Tibetans guide and total freedom in Tibet that, let’s say, preserve Dharma, spread Dharma even more than before, even more than what happened in the path. And then that way, the Buddhism in this world to last long time and to to spread all over the world to to last long time. So to to to say to be stable in this world. Did you know the past, present, future may be described by one to three time.

Whatever action one does from now on, eating, walking, sitting, sleeping, doing job, so forth, and whatever life one experience, happy, unhappy, healthy, unhealthy, poor or rich, gain or loss, receiving criticism or praise, bad reputation, good reputation, living or dying, even born in a healthier, whatever happens to me, whatever life experience happens to me, all my actions and all my experience of life, made to become only the cause of other sentient beings to achieve enlightenment by myself being enlightened. It was the past, present, future may be described by me future may be described about this, which appeared truly appeared truly existent to the hallucinate or hallucinate mind. But in view of wisdom, which is totally empty, Non existence from its own side. Existing from its own side. Nonexistence.

That part that part is nonexistence. However, all the our action object, all the phenomena, see, all these merits, three time merits, collected by me, collected by others, are empty. Made eye who appear to listen to the hallucinate mind. Ignorance holding true existence. But in the field of wisdom, it is the valid mind in the field of wisdom.

It is totally this true reflection of the eye is totally empty. Totally empty. That one is nonexistent. That eye is totally nonexistent. Achieve once a day this enlightenment.

It appears truly existent to to to to us to a hundred percent of the mind. The ignorant mind. But in in reality, in the view of the wisdom, is totally nonexistent. That I is totally nonexistent. Leader leader of sentient beings who appear through accident to the the Aboriginal mind, the ignorant mind, but which is totally nonexistent to the wisdom.

Totally none. That I that that that that’s then being is it? Total appearing that way is total nonexistent in in reality. So leads to that there is enlightenment which appear to the hallucinating of the mind, but in the reality, it is totally nonexistent. The wisdom is totally nonexistent.

By myself alone, who appear to extend to the hallucinating of the mind, but which is totally nonexistent and in the reality or in the to the wisdom to the absolute wisdom. I did all the matters to be able to follow holy extensive disease. There’s some of the other. I did all the matters to be able to follow the to deliver all the measures in the same way as past, present, which are with this. Did all the data I made is correct by my partners, may may all the findings be received to to fulfill holy as well as holy wishes immediately.

May all the findings be received to complete test possible, the five hundred foot meter of the statue, and to, I say, to cause the body jitter in the heart of all the symptoms brings by and causing them to collect merit extensively. And this way bring this way bring stop all the or or stop war, famine, disease, torture, poverty, sicknesses of sicknesses, and then just fire, water, earthquakes, all the undesirable things in this world. And perfect peace and happiness, enjoyment, and then and then inner prosperity or the realization is part of enlightenment. So that is bring all sentimental enlightenment as quick as possible. May due to the strict by others, may all the findings be received to offer service to Sangha.

In the east, the Tibetan in in Tibet. In Tibet, in India, Nepal, and the western different Sankas in different country. So to be able to build a monastery, nunneries, and education, and the the to May the other three time made this collected by me by others, may the fundings to build now holy objects in all the different parts of the world to to quickly say, to easy easy way to purify the near common departments of the sentient beings and for them to collect the expense easily and bring them to enlightenment. To I say, easy to cause them to express power then and bring them to enlightenment. And may all the funding be received to do a social service in many different parts of the world.

May all the funding be received to all the centers who need and all the centers in this organization that may, say, may it become most beneficial to all sentient beings? May may they cause to generate faith of Buddha, Dharma, Sangha, and karma, and and made a cause to generate bodhicitta in the house of all sentient beings, and particular spread in the hospitals and and may receive all the needs for that. And all the project every sender has, including here, then rebuilding the center of the combine the water to provide the water facilities, building objects, Stūpa, okay, in Holland, a large and medieval statue. Have all the you know, the process here in Holland to be to be succeed as quick as possible without any obstacle. Medicine teaching, particular teaching may be spreading all over the world, may be the first way against the world, but complex right within the life, you know, also heart with the life.

And all of us here and in the house of all the students and the benefactors and those who give up their life to the organization during service to in all of our hearts in this very lifetime without delay in a second. So thank you very much for all the patience, and good night.