Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 83-minute talk at a Malaysia retreat center, Lama Zopa Rinpoche teaches a foundational distinction often overlooked by serious practitioners: what constitutes actual Dharma practice. He emphasizes that Dharma must serve as an antidote to delusions and aim toward liberation or enlightenment—and that motivation determines everything. He delineates four levels of intention: bodhicitta (wishing enlightenment for all beings), renunciation (seeking liberation), aspiration to future happiness, and attachment to this life. Only the first three qualify as Dharma; the fourth remains non-virtue despite any outer activity. Through personal stories and examples of wealthy people with no inner peace, Rinpoche illustrates why understanding this boundary is essential. He stresses that extensive philosophical study must be paired with Lamrim practice to avoid misdirected effort.
File metadata (for organising)
File: 10 2005 04 08 JANGSEMLING RET.mp3
UUID: e478b325-86ff-4719-be44-683fabdf6094
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-08
Recorded at: Buddha House Adelaide
Duration: 82.7 minutes
Words: ~5,757
So some years back some years back, we came on this mountain to see. Otherwise, there was nothing to see, Bear Mountain. Then the the second time, we did second time, we did some we did medicine medicine with the puja, I think. Yeah. Second time I think that time, there was was this medicine Buddha Puja.
That time there was Geshe Lama Konchog. Geshe Lama Konchog was there. Right? Geshe Lama Konchog was I think there. That time the second time when to the medicine of puja here.
Madam Geshe-la Konchog was here. No? No? Yeah. I thought you should not go to the the second time.
And Maybe there was other Geshe, I think. That time, I’m not sure. But after Geshe Lama Konchog was there, second time when the Medicine Buddha puja was done on the land. However, I want to bring this also Geshe Lama Konchog made a comment that he thought this place, this hill is he made a comment that it’s extremely good for meditation practice to for the to develop mind path to generate realization, these are his comments. He made comment that it’s a very good place in that.
So now we have so now we have to experiment what Konchog said. What is happening to us or not? First, it’s really a miracle thing that now the before it was dream, this idea now is a, you know, actualized actualized and actualizing. I think I think that rich rich rich place where people the place to practice in a purified of the obstacles for happiness. That’s not just it’s not just that.
Happiness to obstacles to each happiness future lives. Guru good rebirth, so forth. And obstacles to achieve the liberation forms to the to be free forever from the oceans of saṃsāra suffering and causes, delusion come, and to achieve full enlightenment, the great liberation, full enlightenment. So it’s a place to purify, to do very, say, intensive, very powerful purification. And and collect extensive merit and make the mind very close even as a very close to the realization of path enlightenment or achieve realizations of the path path enlightenment.
The guru devotion, a root, and that which is the root and three principal aspects of path of enlightenment. Then, given the path of tantra, then two stages, generation stage and completion stage to exercise the the secret mantra, vajrayana, the to achieve enlightenment, to achieve enlightenment. In this life, in a brief lifetime of degenerative time or intermediate stage or within three lifetimes or within sixteen lifetimes to achieve enlightenment. So it’s a place for that, the path. That The other thing is what you learned, words, meanings, what you studied by reading books from receiving teachings from the teachers.
But this particular place is where you you do you can do the you can also do those things, but the main thing here to actualize path that is revealed by the scriptures and to actualize. You see? It’s like it’s a it’s a like a scientist. Like a scientist have a scientist have specific places where they do experiment, you know, many external many external things, phenomena, experiment. So here, first of these are the places.
You see, say, meditators meditators The scientific if the science doesn’t have the wrong western science, there is a inner science. You see, when you act like when you analyze Buddha’s teachings, when you have when you have realizations, when you and one is proved to you by as Buddha explained, you see realizations. That is it. That is that that that time, the essay, meditation experience. The science of mind, you see, the the discovering discovering that which you didn’t know before, which you haven’t which we haven’t discovered, not actualized, not on this life.
From the from the beginning is not discovered Only so only now this life you discover the path. You see, realize emptiness, actualize bodhicitta, so forth, whole path of enlightenment. So such as such as such place It’s a meditate. A meditators. You see the where it makes the scientific it’s it’s it’s the scientific experience or the experiment on the path to enlightenment.
Where and, of course, those who those who can those who is able to maintain the stage path stages path stages of the path of enlightenment, everyday life able to produce purification and quiet merit, able to those six preparatory practices which is which support, which is called, say, purified obstacles to each realization and cause to collect necessary condition, the merits and and with one pointed pointed devotion requesting to the guru able to as a of the guru and and then maintain as a then maintain the path. Those who can do actual body, their meditation actual body of meditation, maintain the path. Those who those who normally able to do, then no question. But otherwise, those who can’t do, those who can’t unable to do daily life, then you see having organized facilities, retreats like this Give give those people opportunity to to do during those number of days and month able to really more intensity by having less distraction and able to really, say, put the mind in dharma. Get some experience.
It’s not actual realization, but close. See? So when there’s a hope near future, you can actually achieve realization even not even not this life, but this is the next life. So easy to achieve realization. The minute when you hear teaching, you you achieve realization like that.
The minute when you read Dharma text, you achieve realization. So make so easy next life. So therefore, I think therefore, I think retreat place is very important. Very, very important. They need they need more and more.
The studying the study places study places are many, but the retreat places in some countries, you see, most countries doesn’t have. So here, people come from people come from can come from other western countries, you know, from other I see from from far countries taking coming to Egypt or you also the this help very much also in the past from Singapore when whenever Sangye Kandro was teaching at the center. Every year, there’s certain group number of students come to Malaysia to do retreat, rent, you know, on the hills or rent a house in the area that come for retreat. So now here is perfect situation. So this help for many, you know, many sentient beings.
So that I think it’s a a great so so fortunate that center. They have to act like this. So fortunate, say, one best thing to offer, best service to offer to sentient beings. So I I already explained the reasons before. We learn, we study, study here, here, you know.
Learn, you know, read, learn, you know, read, say, here, listen so many times. Learn want to learn a lot in the answer to words meaning. But then if you don’t get to actually actually say it’s actualized meaning of of the Dharma words, what the scripture says, through practice to actualize. As the Lama Tsongkhapa explained, the purpose of listening teaching is to get down the practice to to to to get to to get to practice. So it means to actually to realize.
See? So that’s so without without the practice, without actualizing the you see what the teaching says, then it’s like it’s like For example, I have diabetes. So I carry huge amount, huge bags of diabetes medicine but never take. So I carry huge, huge lot of huge lot of diabetes medicine and books, you know. Not they can know by heart, you know, all those instructions, whatever.
Do this, don’t do that, do this and all that. Eat this, don’t eat this and all that. And don’t eat all the delicious things. Eat eat those with not delicious things. I’m just so further disease doesn’t it doesn’t you can’t then your mind never get changed.
Your mind never get improved. Just living up to the up to the intellectual knowledge, then if you don’t get put in the practice and to act right, then mind never get changed. It’s the same old mind, old self, old mind. You see, before you met Dharma, it’s still the same thing. Before one before one before one knew any you see, Dharma was So after one has after one has studied even the whole entire Buddha’s teaching, the Buddha’s teaching called Kangyur.
And those those those hundreds of volumes and Tengyur. Two or three hundred of volumes. So even one know everything words words, you know, those meanings, but if one did if one do not meditate on that, you know, see, how one cannot say one has actualized it. The mind never then mind must say, if it’s not worth, getting angry is still same. Getting attachment is still same.
As before, jealous mind rising is still same. If if not worse, so like that. So therefore, meditation is the main therefore, maintain the path through Lamrim, which is the integration of the whole entire Buddhadharma. Eighty four thousand teachings Buddha is very essential.
So here, I want to specify something. So two points I want to clarify here. The other point, I think anyone who has been studying Lam Rim, that is this is this is well known. And those who are not have been studying Lamrim may not this may not have been known, might be unknown. So So what is Dharma?
What is not Dharma? The borderline of that. So it is mentioned in the teachings. Kadampa Geshe explained, whatever activity that you do, if it is if it is become antidote towards the delusions, then the Dharma. Like medicine to the sicknesses.
See, so whatever whatever activity one does, it become antidote. See, antidote towards the delusions. The obscuring, disturbing negative thoughts. Anything that become against to is the action the against delusion, against the enemy, the enemy delusion. So if it if it if it become is to become an antidote or against the delusion, if it become supporting the delusion, see, instead instead we see stopping delusion, pacifying delusion, the action what one does is supporting delusion, increasing delusion, then it’s not dharma.
The cost the the action is whatever one does. They cause to to put anger, desire, you know, ignorance. It’s not the and dharma. Another another way of presenting is it means same thing, but the way of presenting anything anything that benefits happiness of the future lives, it is dharma. If it causes suffering, you see, not of this life, life after this, It is not dharma.
So when it causes benefit anything in the action that one does benefit sport, benefit happiness future life. For this, you know, if we As it is mentioned as it is mentioned in the lam rim text, the preparation for the lam rim meditation. If you seek for enlightenment, if you work for enlightenment, then you see liberation from liberation for the ultimate happiness. There’s a liberation from the saṃsāra if you achieve by the way. And if you work for enlightenment, then the happiness which lives comes by the way.
Including the happiness this life just comes by the way without attachment and without look seeking for it. Further, You achieve all these other happiness by the way. While you’re looking for while you’re working for ultimate happiness, all these other temporary happiness, you achieve by the way. You’re not if you’re not seeking for, you’re not if you’re not say, if you’re detached, detached to that. You see, renounced, detached to this.
It doesn’t mean it doesn’t mean stop pleasure. It means you see, you you get you get you get the happiness. This life is come back with without attachment. See, if you wanna detach that, even when you announce that. So So as I often mention, this example, those who are not those who have not been familiar with the Lamrim, also men may not know, so I bring it up this again.
So before we practice Dharma, we have to know what Dharma is. What is what is Dharma? What is not Dharma? It it distinct from that. Otherwise otherwise, you can’t tell whether you’re practicing Dharma or not.
And you may be hallucinated in your whole life. Believing that I can practice Dharma, but when you check, you see, you can’t find one single action being Dharma. See? So that so just tell my experience and maybe you can understand. So I don’t know.
Think when I was twelve or so. I’m not sure which age. Maybe before that came from Solu Khumbu, Nepal. If you were near Mount Everest. So from there to Tibet, from there to Tibet.
I did the Puja. I did I spent my life in Tibet. Three years doing Puja. Every day doing Puja. When one year, there’s rarely one or two days empty, you know, break.
And that day looks a bit strange because even during puja, you know, all through the year. So when there was some when there was one day one or two days break in the in India, so it feels a little bit strange, you know, you have nothing to do. So so if you go to a different benefactor, It’s all it’s all set it up. It’s all set it up. Today, to this family, next day, that family, next day.
It’s all it’s all set it up. So myself myself and the teacher from the Tomo Geshe-la, which is this great lama, his monastery, one of the senior monks who helped me to to become become monk and then to make all the offerings to Sanghas. And helped me to memorize the two volumes of text where you offer. You memorize and you offer examination in the monastery in the in the among the I say, in in the hall with all the monks sitting there. So up up to the puja, then you offer the you recite a heart to the to the leader of the to the the senior monk there.
Like the Puja, they show the senior monk, so you have to offer the examination. So the the first volume was done, memorized in Doha. And he said he said it it was it was successful. Was good. He had recommended.
But the second volume didn’t didn’t get done. They escaped from Tibet to India. The that time, Tibet was already taken by the communist Chinese. It was already taken and His Holiness the Dalai Lama, and the monks from Lhasa already escaped. Many of those already escaped to India when I was doing that.
And then one branches of that Tomo Geshe Monastery called Temo Choling. Between Tomo, which exists between Tomo and Phari where I lived there. For this one small monastery. So my first first was I was advised to do that. I think by the protector of that monastery.
I think I’ve finished I I think I’ve finished number of the reciting. Meaning, it’s a But I didn’t know how to but but I didn’t know how I counted, but I felt I finished. Anyway, so the day when I finished the number and my teacher, the monk who helped me to build a monk in the Dungkar Monastery and who did all the offerings helped me memorize. So he performed so he performed a very beautiful offering to the to the offerings in the room where I did the retreat. So the third day, it it this is this monastery is very very very quiet and very wonderful monastery.
It has it has many nomads and they live nearby the mountain behind the mountains and lot of of cheese and lot of milk, curd, and like that. They’re down there downstairs outside of the kitchen, many clay pots are filled with filled with the yogurt or butter. And and upstairs, the main room which which is which is usually is a room for one thousand statue of Lama Tsongkhapa. That’s quite common to have one bigger room. So but this monastery, this room where it’s supposed one thousand Lama Tsongkhapa statue, but it’s filled up with the but it’s all all the walls filled up with the butter, you know, round butter or filled up instead of stature, you know, set up this round like cheese in a butter in the world like that.
Anyway, so not tomorrow, but not yet tomorrow, but that next day, the third day. This big this big what’s called cleaning, the thamzing, thamzing to the head of the monasteries and thamzing to people, lay people and monks. Anyone who is a special leader. Lay and sanghas. So what they torture, they beat in the public.
And the many people that accused you did you did this wrong, that wrong, like this. And then beat but tortured many different ways, say, in public. So this so this is going to going to happen today. It’s gonna come this this monastery where we are the third day. By hearing that tonight this night, we escaped through Bhutan to India, via Bhutan.
Lived in Bhutan, the city of Bhutan, seven days there. So So the play the place where I acted as where I acted as lama, you know, giving blessings and, you know, blessing giving giving blessings, the blessing strings and, you know, putting putting hand on the people’s head. Started from it didn’t happen in Tibet. It started from Bhutan. There’s one there’s there’s one very old temple, very old I think history historically known.
So somehow, somehow some monks came to check on us somehow. Then there’s some monks who congregation monastery who escaped with us. They were they went to buy this very cheap cloth. So they cut in pieces and they made blessing strings. So so from that temple, so it start I started.
In Tibet, when I was there three years doing Puja, every day, there was some rumor. People talking, maybe English, Indian lama or something something. Start to hear some rumors, but nothing started to hear some rumors. And the promulgation monastery, I took the title. My teacher took care me in Tibet, suggest that I take the title.
If you you make bigger offering in the monastery and then so that you don’t have to do the work in the monastery to offer to your, you know, services in the monastery. So I don’t so you become exception. So anyway, so I will start to call just before escaping from Tibet, I will will just start to call Chöndze Chöndze, by the monk by the monks of the Jongbo Geshe Monastery. There’s another monk, another young monk sitting next to me. I was the last rogue.
Maybe there was one or I think maybe I was the last rogue there. For me, there was another Chenzei, one little one little monk. When the who received the my examination said that that that I did good and that this other this other boy, this other young monk, I think maybe maybe a little bit jealous or something. Said, well, I did better or something that he said when I was coming out when I was when the when he was over when he was over coming out, the The other changes said, oh, yeah. I think he was a little bit unhappy.
So I said, I did better than you. Something like that. So, however, so the acting as a lama, see, was done at this this very this historical and historically known with this temp this very old temple, Paro Taktsang. So from there, it started. It’s giving blessing, strength, and things like that from there.
Anyway, some of the Buxa for eight years. Eight years. This place, you know, where, say, when India was under British control, where the were prisoned while prime minister Nehru was prisoned. So many people were killed in the area. Many people were prisoned.
So so where Mark Mahatma Gandhi was prisoned, that that building, which has many of barbed wires around, nun nuns came. They were put there to become become nunnery. Then, where prime minister, say, Nehru was presumed, that building become a ceremony place, the monks doing prayer Puja. So it become a whole of that. Also, a place many of the monk live live in there, eat there and sleep there.
See, also the used for Puja. So for Puja, of course, more minimal amount of compound set for Puja in that building. So so in Tibet and then the Buxa, memorizing text, You know, I I didn’t actually didn’t study. I spent most time playing, painting, you know, painting, making Christmas presents. Present, I I have a few I have one old mother who took care of it for for seven years, you know, when I was when I was very sick in India.
Another family in Scotland and people were sitting for making paintings, Christmas present, know, things like that and making drawings, you know, different things. So all those years of the paper, the memorization or, you know, some debate or whatever was done. So so so so after I come after I returned back to Nepal, you know, since I left, you see, the the very first time I returned back to Nepal with the lama. A kind of the all-knowing three-time Buddhist lama actually. Then the previous line who is said to be my previous line, was regard so he was regarded good practitioner yoga or good practitioner by others by the lamas in the area.
His name was also Lama Yeshe. So he’s he’s he’s not a monk. He wasn’t monk. He was a nakpa. But, you know, living a safe life and doing doing so much of retreat and giving initiation to others like that.
So his his son returned he’s a handed over, and all the manuscripts, all the most handwritten and the religious objects, all these so the son returned back when I came to Nepal. So he invited us in. So they allowed to keep all the religious objects of the long past life, returned back to me. So while so while I was building the monastery there, That time or time just before that understood. Lot of time to read text there.
So there was one text there was one text that which is common for all the four traditions. So this text, the Kadampa collections of Kadampa teachings. First, it is called the very the very beginning thought transformation. Opening the Door of Dharma. This is the title what title is it.
So I read that. So then I tried reading that, then I looked back my life. You see all those about eight years back and all that. I look at the back. I could not find one thing that become dharma.
Could not find. Even though I didn’t remember listening to prayers, all these things, you know, even so looking for memorizing text when I was small. Early morning when the dawn time starts, my old teacher, he would be praying. I must to get up and then to recite prayer on the dawn time start. Dawn time in early morning starts to see.
But however, after reading that text, I looked at the past, I could not find even one that became dharma. I was completely shocked. So extraordinary, many things like this. Sort of like that. So only after by seeing that text, that that text is the main explanation is is about which is the clarifying what is Dharma or Dharma.
You see all the advices by Kadampa Geshe. So that so this so if one doesn’t know the distinction what is Dharma or not Dharma, you can you might believe in the whole life I’m practicing I’ve been practicing Dharma and totally hallucinated, but nothing become Dharma. You see? So therefore, this is the first thing to be known. You see?
It’s all sometimes possible. It will learn very extensive subject. We’ll learn very extensive philosophy subject, but these points didn’t these points somehow didn’t happen. Even even do not didn’t study Lamrim. And then that that this point is somehow get left out to be analyzed.
Even though one done very extensive substances, very extensive, the full of philosophy of teaching. We’ll learn, but say, but didn’t somehow didn’t come across to the to this point, to this to this very basic point. So therefore, while one learning, while one is learning extensive, the scriptures at the same time to study Lamrim and practice. That’s that’s an extremely essential thing. So I conclude this and stop there.
So as I as I normally mention that As Pabongka, the great enlightened being Pabongka Rinpoche, this thing we mentioned, The four people recite at the four different places. The first person recite with bodhicitta thought free to enlightenment for sentient beings. So that that person’s action of reciting prayer becomes cause for the enlightenment of all sentient beings. So So first one that the second the the second person recited at one thousand places. Not with the thought to achieving life in the person can be not a good people, not a good but with oneself to achieve liberation oneself to achieve liberation from saṃsāra.
All of oneself to achieve liberation from saṃsāra. So that thought inside to know at that place. So that person’s action, reciting prayer, did not become cause for enlightenment for all sentient beings. Did not become the Mahāyāna Dharma. It only become that the second person is at the same prayer become only a cause to achieve liberation from saṃsāra for oneself.
So the third person recited at a thousand places. That person’s action reciting prayer become say, the third person recited the motivation not to achieve enlightenment or something, without the renunciation motivation, not with the renunciation, to achieve liberation or saṃsāra. Only the happiness of future lives. So with that only with the also desire prayer, only with that motivation, seeking happiness future lives. So that person with the action of reciting the prayer did not become cause to achieve enlightenment, did not become cause to achieve liberation from saṃsāra, only the happiness future lives.
But now the fourth person recite the prayer, not with the bodhicitta, not with the renunciation, not the even with the motivation to achieve happiness beyond this life, happiness future lives. You see, the only thought is seeking happiness of this life. Thought is the grasping or attachment to the happiness of this life. So with that thought, recited the prayer with that motivation. For the fourth person’s actual reciting of the prayer, so did not become cause to achieving enlightenment for sentient beings, did not become cause to achieve liberation from saṃsāra for oneself, do not do not become even the cause of achieving happiness in future life.
So So that that attitude is non virtue attached the the I said, pleasure of this life. Once on this life. For that attitude is non virtue. For the action even though the subject is dharma, but action that individual person’s action become non virtue. So the so therefore the result so since the action become non virtue, So result, there won’t be happiness and the suffering.
Follow that. Similar. So even though by residing from one third of phases, know, even though you do get benefit, your sickness could heal or have a long life. Well, even though this thing even though you do receive these benefits by the power by the power of the words. But you’re on it’s very similar.
You take medicine with this attitude. You see? Seeking or attached, grasping on the happiness, dislike. So with with the same motivation, you see, taking medicine. So you see, motivation and virtue and action and virtue result on a suffering.
Even though the medicine does cure us does cure can cure our sicknesses. And similar way, when you make charity to others, you if your motivation is attachment, clean to desire, pleasure, reputation that other people will that you get good reputation from other people who want help. You see, that you will receive praise from others. So so the motivation attachment, you see, the mind seeking happiness is like attached reputation, reputation, power, so forth, whatever. So then one one so that action giving that action is giving whatever material so forth to others.
So the motivation on virtue is action on virtue even though it may help that those people stop starting in death and heal sicknesses. If you give a medicine like that, even though there’s benefit there, but your action benefit there is by giving food, it stops the dying starvation. Can benefit but it doesn’t necessarily mean your action making charity become virtue. Not necessarily, Non virtue and the result of it. It’s on the result suffering.
So like that. But of course, there is what there is this your actions are not virtue, but your motivation is not virtue. There is there are examples where your actions are virtue, result happiness, but your motivation and virtue, they are. But not in these cases, I don’t accept. Not in these cases.
There’s what’s called a mixture of karma, but not in these cases. For this fourth person’s action on the path, the action on the recited prayer become non virtue even the subject Dharma. The non virtuous action which results suffering. For the third person’s third person’s why the third person’s recited prayer becomes dharma? Because the attitude is detached to this life.
Even though not detached, future life happiness there’s attachment in the future life happiness, but is detached. Why that person’s action reciting there becomes dharma? Because attitude is detached to this life happiness even though it’s not detached to future life happiness, you know, attached to future life happiness. So like that and And the other thing that must realize that is so you see, life, living life living life with the attachment clinging to this life. Same is life happiness.
So now, we see, whatever life one live with motivation, attachment, clinging to this life. Whatever activity you want to do without motivation, with this motivation, attachment clinging to its life is non-virtue. You see, you will never get satisfaction. There’s one thing to clarify. Not on the question that not on the question about that there’s no dharma.
See, didn’t put a dharma. Not on that question, but you will never get satisfaction. You see, inner peace and happiness, inner peace and happiness, you’ll never achieve because why? What if it fails? What stops to get satisfaction, inner peace, and happiness?
What stops is by the motivation, the attachment, seeking, clinging to this life. That’s what blocks, you see, to achieve inner peace, happiness, satisfaction, and life. So the so so that’s so that’s why So that’s why you see, now with that motivation, how much one become wealthy? You know? What is called in Time Magazine, most successful person in the world means how much money you can make.
You see in this world, there are other business people. But, you see, you hear stories, you see, it describes about the person’s inner life. Talks about how much misery you know, how much misery, you know, how much worry, fear. So afraid to go out. You see, all this worry, fear and how you so insight is this inside besides no no, say, inner peace in there.
All you see, full of all the worrying expectation and all the worry fear all the worry fear, you see. Say, something bad is gonna happen or bad reputation, you see, to lose the to lose the wealth and power. So there’s so much, you see, of suffering, mental suffering, you see. So the there in the past, think there’s some magazines which talks about that, and they talk about this kind of person’s life inner life. You see, you know, in a you see, the inner life, how much suffering.
So so more so they have more wealth with this attitude, With not not I’m talking about with heart, benefit others. Not that. Not with not not with Bodhicitta or with the realization emptiness. I’m not talking about that. With this, you see, negativity, non-virtuous attachment, clinging inside.
Of course, with bodhicitta, you know, thought benefit of good heart. It’s you see how much wealth you have, You benefit unbelievable so much to the world, to sentient beings. See, only only what you what you do, achieve for others and you help others. So but here, you see everything for oneself. We didn’t accord the self-cherishing and all done because of self-cherishing for oneself.
So there are so many stories. You see, more power, more wealth, more firm reputation when it’s in this world, there’s more worry. Instead of more peace, more worry and fear. You know? You see?
So I know some friend in America, you know, who is so famous for a long time. But I heard there’s so much worry to lose the one day something’s gonna happen. One day something’s going to happen, the reputation will go down. So much worry. So how you are so now there’s so many examples, proof, and and also maybe your own experiences.
You see, for all this suffering, build more world power, famous, more suffering. You see, so much mental suffering even though the there’s no physical sicknesses, the inner life is full of sorrow. So dissatisfied, more and more dissatisfied. So that’s one thing. So that mistake mistake is from the attitude of life.
So you can see. So now you can see why so so there now you can see. When you live your life without that attitude, which which means dharma, your attitude become dharma. You see? Without that, you know, the attachment clinging inside.
Without that, attitude without that is dharma. Then your action becomes dharma. So you can see now, naturally, can see how much peace, satisfaction, happiness, days in the life. You see, cut all the all these worry fear, all these things. You see, it doesn’t happen.
It doesn’t generate. There’s no source. So now so now I want to give you another example. Somebody who there has