Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 74-minute teaching, Lama Zopa Rinpoche guides students through Kadampa Geshe Langri Thangpa’s Eight Verses of Thought Transformation, addressing a widespread mistake: practitioners who achieve śamatha—meditative absorption through overcoming mental distraction and dullness—often mistake it for enlightenment, then cycle through progressively higher realms. He traces the meditation technique that leads from the desire realm through four levels of the form realm, then four of the formless realm, culminating in the peak of saṃsāra. The crucial insight: even the highest meditative state is still contaminated by attachment and ignorance, not liberation. Shamatha alone cannot free us; wisdom directly perceiving emptiness is essential. He concludes with practical thought transformation—how to reframe every problem, obstacle, sickness, and death as fuel for bodhicitta practice, making continuous Dharma work possible. For practitioners familiar with Buddhist philosophy.
File metadata (for organising)
File: 12 2005 04 18 8 Verses Th. Trans1.mp3
UUID: b6a5f4e3-aa5a-4ddd-b6b2-64aa81e1e59d
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-18
Recorded at: Buddha House Adelaide
Duration: 73.6 minutes
Words: ~5,771
Oh, good evening. Good evening. Good afternoon. Sorry, Paul. Waiting waiting for four, five years.
So this teaching, Eight Verses of Thought Transformation, it’s composed by Kadampa Geshe Langri Thangpa, So the here, the main topic is the, even though there are adverse, but however, the conventional bodhicitta and then absolute absolute bodhicitta. All these other practices, these other verses, it’s all based on the, say, bodhicitta. Partly done, thought of cherishing others. And the last verse, that is the verse of bodhicitta subject. So the meditation on on emptiness.
So, basically, basically, that because there’s a continuity of consciousness There’s a continuity of consciousness. You see, after the death, end of this life, there there is a continual consciousness. The continual consciousness doesn’t cease. Doesn’t stop completely. It continues.
So what will be the attack? See. So there’s there’s one or two or third. Rebirth in the lower realm, a rebirth in the in the higher realm. The body of the bardo being transmigrating.
Other body or human body. Even when I receive deva human body, It is a nature of suffering. Tormented by suffering of pain or suffering of changes that which is temporary sometimes pleasure. The pervasive compounding suffering from where those two other suffering arises. So the pervasive compounding suffering, see, that not even not even a break not even a one second break, continuously experience this suffering.
Even if you receive the body, they have been transmigrating the body. It is those aggregates in in the nature of this pervasive compound and suffering. So as I mentioned, the one of the recent day. So the there’s, see, desire realm, form realm, formless realm. The whole the whole entire saṃsāra realm comes in three, desire realm, formless realm, formless realm.
So we are in the. So you see see, depending on the external sense objects from some sense of of object. So you see having the external sense pleasure with the desire. So desire, are devas who are desiring, so and also they they are those animals of the large and the. So they so so using example as, you see, experience all three sufferings.
Now now the form realm beings, you see, they do not have suffering of pain, but they have suffering. They have they have suffering with change. So the suffering of change and the of course, they have fundamental suffering. They pervasive compounding suffering from which is in each of that. So you see the, say, the mental quiescence or the śamatha by the meditation.
So one achieve these realizations, which are nine stages that you that you through this by going through the going through this achieving these these nine stages that one is able to achieve one point one point, I see, say, concentration. By cutting the by, say by cutting or overcoming distractions distractions of one-pointed concentration, the perfect meditation. So so that is, you see, attachment and scattering thought. Mind scattering on this on the object of attachment. Attachment and scattering thought.
And then there is just the scattering thought, that’s okay, but also virtuous scattering thought, the taking the virtuous thought scattering thought, which is scattering thought. Scattering thought, but the virtue think about that. Scattering on the virtuous object, see. But not that, you see, attachment scattering thought. Then there’s a a sinking thought.
Not singing, not singing song. Not singing song. S-I-N-K-I-N-G, sinking, as I thought. The attachment scattering thought is gross and subtle. The subtle one is, Geshe Rinpoche which I used to use as example, and other lamas.
That you see on the on the pencil, you see, on the pencil. So you leave some we put some stick. So it’s about to fall down, you see. So it’s not staying completely, but it’s about to fall down. So you use use to introduce like that.
So you’re you’re concentrating on the object. You’re concentrating on the object, but not stable, about to fall, about to be scattered, you see. So not waste not very stable. So that’s subtle scattering, attachment scattering thoughts. So you have cut all that.
You have overcome that to do perfect meditation. And then the sinking thought, another obstacle from perfect meditation. So that is You see, your focus and your mind is on the object, but you see, there is an unclear you see that object is not clear. Your focus is not clear. So Mind feeling very dull, and dull, so that’s called in Tibetan.
I don’t know what it is in English. But however, you’re focusing the gross sinking thought is when you meditate, the object is not clear. See, you’re focused on that, but not clear. And so that is gross sinking thought. Then subtle sinking thought is when that object is clear.
When you meant it on when you maintain you see, object orientation is clear, but there’s no intenseness. You know, intensely intensely mind focused on object. Clear and very I say, intensely holding the mind focused on object. So this is not that kind of a say, the intensity. In the in the concentration, there’s no intensity.
It’s kind of a loose, you know, weak weak or loose. You see, it’s clear, but the there’s no intensiveness focusing on it. There’s a kind of loose. So there’s a that is this that still, that’s not so that that is even regarded not perfect not perfect meditation. You see, when you don’t have a intenseness holding object.
So in the past, many meditators, you see, they they they do not they didn’t recognize do not recognize. See, this is subtle sinking thought. So so, see, what I’m saying is some, you know, many I’m not saying never happened. You know, I think that, of course, you know, the numberless beings will become enlightened. There are many are many beings enlightened before Lama Tsongkhapa happened.
So, of course, so the but many meditators believed that this is perfect meditation. So which means with this continued route, without overcoming this, you see, then you have to overcome subtle sinking thought. So that means you can’t really achieve śamatha the realization, see. The perfect perfect meditation free from, one-pointed concentration, that, free from attachment scattering thought gross and subtle, and then sinking thought gross and subtle.
You see? So so you wouldn’t achieve the fully characterized śamatha or the calm abiding meditation. So so by overcoming this, even this subtle sinking thought So this yeah. So this is very easy to believe that this perfect meditation. You see?
So, however, you have to overcome even if as you have to free from even from this. You know, when you concentrate on object, clear object or meditation object or meditation is very clear, but, you see, there’s a weakness in the the way the mind focus the concentration of object. You see? So by overcoming this, then, see, how you are. Then one point concentration.
You see? One is every achievement. The the actual realization that happens after this, not at the same time after this. Then you as a result, you experience a rapturous ecstasy, the joy, the bliss. Rapturous ecstasy of the body, then the rapturous ecstasy extreme extremely refined rapturous ecstasy of the body, and then extremely refined rapturous ecstasy of mind.
Then after this after this such as this experience, then, see, then you achieve the full characteristic, the śamatha calm abiding meditation. So there’s a there’s a similar one and fully there’s two types. One is similar one. One is fully characterized one. As the Samatha.
As far as Samatha. So now on the basis of this realization, then you achieve this realization, then you you see, you look at the desire realm as, know, I have so many sicknesses and so many problems and just I have so much suffering. And then by looking at it, the world of form, you see, from the I saw, you know, long life and I see peace. You know, all those desire and suffer. They don’t have all those desire all these suffering suffering pain.
You know? See, all these negative emotional thoughts and all this, you know, suffering from disturbed mind. So the so they’re looking more peace, more happiness is it. That’s it. That is it.
Form realm. Looking at the desire realm, you see, pleasure is only suffering. Only suffering. The our realm, you see, is sense pleasure. This looking at it looking at it disgusting, you know, on this the pleasure, on this suffering.
Realizing that, seeing that, And look looking at family, see more peace, happiness, whatever. So then you achieve the say so there’s a there’s a say, if she took six, say six apprehensions. Sixth apprehension maybe. I’m not sure how exact how that’s translated. So you have to go through this in order to achieve the of the form realm.
So the form realm has four levels of firm contemplation. In Tibetan it is called samten zhi. Samten, firm contemplation. Samten, Samten thought. Then this explanation.
Then the word is the word itself the how the word sound, the the spelling of the word is not itself is not stable. It’s sort of not and it doesn’t mean for stability, there’s what we call ten, but the spelling different. And this is for some ten. This ten is different than the than the So here, door-closing ten. So Rinpoche said that.
So you see, maybe not here, but in Tibet, it’s sort of. When you close the door when you close the door, we used to in sort of, we used to have this primitive. When you close the door, you see, behind the door, there’s big there’s a very big, you know, log, wood, you see, that kind of keeps the door firmly closed, firmly closed, you see, So that when other people can open, cannot open, see. Unless you move this wood, which is, you know, which is kind of keeping the door firmly closed, you see. So then so this call also ten bah.
So So the concentration is very firm, you know, what’s the cannot arise the attachment scattering thought and the sinking thought, you see. So concentrated very, say, like that wood like the wood that you cross the door, very firm. So here, we choose the dent called dent. Like that, you see. So very firm concentration that blocks, you see.
The attachment scattering and sinking out like that. So firm firm contemplation. So there’s four levels. So you so you see so the you achieve the preparation of. Then you achieve the actual body of the the firm contemplation, the first one.
So the six, I’m not sure what I can remember. Six apprehensions. They you see, to be born in the form of the the first form contemplation. The apprehension of individually perceiving the characteristics. So that’s first.
Then the the second one is. So apprehension of faith, belief, maybe apprehension. Let’s see. Apprehension of faith, but it should be checked with translation.
The next the next next one I do not remember. Third one. Maybe I mentioned tomorrow. The next one is a So the with the third third level, the apprehension, when you achieve that, then you remove. So the avoiding the manifest delusions here.
But this one is not this one is not actually removing the no. Not actually removing the imprint of delusion, not seed of delusion. Just the manifest delusion. It’s not completely removing from the root, but to completely remove that involves removing the seed of delusion, the imprint. You see?
So, yeah, manifest manifest delusion. It’s called. So the say So this see. The great and middle and the small, say, the the nine categories of manifest delusion. So two of them, say, removed by that by the by the third stage, the So that meditation sometimes so happy, sometimes depressed.
So by having removed the the, you know, the great the heavy delusion is removed. Then the meditator, this experience happened. Then joyful, apprehension of analysis. Then you see, because they haven’t removed the gross or heavier delusion, the manifest one.
So then some then so I think before that, also, the middle one is also removed, the the delusion visible delusion. So here, then become final, you see. So checking, analyzing whether there’s a delusion or not. So apprehension of analysis. So then still one find, you see, the subtle one.
So then remove that. The desire the the desire the delusions and desire the desire grasping the desire grasping the desire and pleasure. See? So this even the subtle one. Yeah.
Even the smaller ones are removed. Then one achieved the which the apprehension, the result the end of the, say, preparation. Then after that, after achieving this, continue it, say, remove the visible desires towards the desired realm. So the great one, middle one, the small one. Go by going through this six apprehension state.
Then you achieve the first see, the form the the first the the form the the firm contemplation. Then then, again again, you see, you do analysis. Look at the first firm first firm contemplation. You see, natural suffering. And then looking at the second level of the firm contemplation has more more peace and happiness.
Better. So then you go through against six apprehensions, you see. Then you remove the manifest delusion, the desire to the first firm contemplation. The the the heavier one, the great middle, small, went through the six apprehensions. So seeing that’s only self nature, then you look at by looking at the the second level of concentration, you see that that level of real mercy, more peace and happiness.
So then you so you achieve that second level. Then, again, you do analysis. So looking that, you see, natural suffering. Looking at the third, firm contemplation pleasure. More peace and happiness.
Then go through separately. Then remove the desires, the visible delusion, great, middle, small. Then you achieve the third level. Then when you have to achieve third level, the firm concentration, then again, you do analysis analysis. Look at the natural suffering, the fourth level of firm contemplation has more peace and happiness.
So, you see, better freedom, you see, and that. So then you you renounce the the desire, you see, to the third firm contemplation by looking the further level of firm, say, firm contemplation, you see, better. You see, better. You achieve that. So this fourth level this fourth level firm contemplation, You see, after this, there is a pleasure, you know, derived from the meditation, contemplation.
So still, this this pleasure derived through meditation, not from sense objects, not by meeting sense objects. The derived is through contemplation. There’s also that, even that is nature of suffering. Suffering with change. Even that nature of suffering change.
Like the desire and pleasure, only nature of suffering. See, similar here. Also, is recognized as the suffering nature. So, suffering change. So the fourth level of the fourth, the fourth firm contemplation, I think that’s the I think the feeling is the the the feeling is neutral.
So, again, you look at the look at this as more gross, and the formless realm is more finer, better. Again, they go through the six apprehensions. You see? Then the desire to the to the form realm, the fourth stage. You see?
That one, see, to get this as a natural suffering because a little gross. Then looking better, the formless realm. By going through the six apprehensions, then you achieve the formless realm. So the first one is limitless space. Then even after you shift that, again then again, you look at the natural suffering and look at the say, so you you, how’s it, detached to that by going through six analysis to to six apprehension to get the natural suffering.
Then you look at the second level, the limitless consciousness better looking at it better, see, the rhythm. So by analyzing, see, looking at the the first one, limitless, say, the limitless, say, the, say, limitless, say, the space. It could say limitless, say, sky. It could say limitless sky. So so this one is it.
By by going by the analysis going through the six apprehension, then you see seeing that on on a suffering nature, then you try to detach that. So again, yeah, then you’re you’re looking, you’re seeing, you’re your desires of the second one, limitless consciousness better. Then after you achieve that, then again, you do you look that one natural suffering, you look at the next one as nothingness. The stage of nothingness. Better realm.
So your desires your desire is looking for that rhythm. And then by seeing the limitless consciousness that that stage, you see, the rhythm on the natural suffering, so you are detached there. Then then even after you achieve the nothingness, that stage, thinking nothing. You see? After all that, thinking nothing.
So this stage, you see better better rhythm. You see, we desire for that, you see. And then then we have renunciation, you see, to the limitless consciousness realm. By seeing that’s only suffering through analysis. Then you reach the nothingness level of nothingness, that realm.
Then then again, here, you look at your desired strategy by going through six apprehension analysis, the nothingness stage, nothingness is only suffering, then the peak of saṃsāra is peak of saṃsāra. It’s, say, better. You see? More, say, more peace by looking at better rhythm. And then so you yeah.
Then you there you have desire. So detached to this the levels, the the stages, nothingness, and you you have desire to the look looking for the to achieve the level of the. So after you reach suddenly, you reach in this stage. After you reach the peak of saṃsāra, then there’s no other higher saṃsāra rhythm to compare to. So all others compared, analyzed, you see.
So you see, you discovered the previous realm stage, you see, one that you were suffering, the other one appeared. Then, you see, then comparing the higher one, then that one also naturally suffering, other one better. So now here, not no higher saṃsāra rhythm. No higher saṃsāra rhythm. So there you see, talking about the peak of saṃsāra, there’s no antidote to that desire.
There’s no antidote. You see, all others you can compare. You see, there’s a higher rhythm. So you can see the next one. The rhythm before is non nature of suffering, you’re able to detach.
So now here, this is desire to to the saṃsāra. There’s no there’s no higher rhythm, so and not in the to see say, to realize that this is, you know, only nature of suffering, the peak of saṃsāra. So comparing to another realm, others have some realms. See? So so this desire is there.
Desire to the peak of saṃsāra, or the fourth form realm. The higher realm of saṃsāra, the form realm, then the fourth one, samten. So therefore, then the desire is delusional. See, like as if, for that, as if there’s no delusion, you see. Feel like as if there’s no delusion.
So believe. So one believe, achieve liberation. Achieve liberation. And then, you see, when that calm period to be in that state, finish. karma, it will how long to be in that state.
Achieve some of that, finish. Then you see, you get born again. You see? Other than then sometimes this being, you see, say, then get a wrong view.
Oh, maybe there’s no so now I’m going to born again. So in those realms, this I’m certain, oh, so then think, you see, Think, say, oh, maybe it’s maybe it’s not true that there’s a liberation. Maybe it’s a lie. There’s no there’s no actual liberation. Because because before that formless being, you see, believed I have achieved liberation.
Of course, delusion is there, but it is it is so subtle that, you see, feel like no delusion. So then when when the karma duration to be there finishes, you see that you have to reign in it. Those are the lower realms. So then, you see, like desire realms. Even the lower realms, even the lower the hell of an animal like that or see that by human beings, see, then I get heresy or maybe not true.
You know? The maybe there’s no such thing as a liberation to be achieved. Then that, of course, makes you born lower. So like that so you see, so if there’s wisdom, if there’s renunciation, you see, renunciation detachment. So now what’s here?
Why here is only what’s left. Renunciation of what what’s you have renunciation, desire realm, formular realm, formless realm, all except the last one. That one you didn’t have renunciation, there’s attachment to that. So if you you so by realizing, analyzing, analyzing, discovering even the peak of saṃsāra is only nature of suffering. Then you have total renunciation, the whole entire saṃsāra.
So then you enter in the path. With total renunciation saṃsāra, then you enter the path path to liberation. And that’s the door of the path to liberation. So then if you have wisdom, if your wisdom directly perceives emptiness, then that ceases the imprint, the seed of delusion. Until you have wisdom until even you have renunciation saṃsāra, but if you don’t have wisdom directly perceiving emptiness, you see, or if you don’t have this, then the seed of delusion which is cause of delusion, can never get it removed.
So therefore so therefore, you see. See. Well yeah. So if you have this with along with the total which is renunciation which allows you to enter the path, then you have wisdom directly perceiving emptiness. By ceasing the manifest seed of delusion, then you are able to achieve liberation.
Otherwise, if you don’t have, even the on the discovering this. And then with the if you don’t that, then you see one of the born in the in the even the lower realms. So you circle again and again. So we so now here conclusion, we have achieved we by achieving the śamatha by meditation. And we were born in the form form realm to through the six apprehensions, detached to desire, seeing form realm is better, then more happiness.
So born in the form real number of times. We went through these four levels of contemplation number of times. And and we are born in formless realm by looking at the saṃsāra formless realm as more peaceful and born in the formless formless realm. A number of times, we are born in formless realm and went through these four four levels of form. Tip of saṃsāra, we were born from the tip of saṃsāra a number of times.
So Samatha, the calm abiding, they had a realization of śamatha. You see? Perfect concentration that by, say, overcoming the attachment scattering thought and sinking thought. So this is this is not special. So therefore, this is not special about about Buddhism.
This or the Hindus, they have this is it. So they achieve this meditation. They too achieve this. Even so they do that. So there’s nothing special about it.
This having this realization is not that special about Buddhism. So so we have been we have been born formless in numerous times, and then again born in the other realm. So circle like these numerous times. So all this is nothing new. So therefore, see, so the whole entire saṃsāra is only nature of suffering.
So therefore now, only oneself achieving total liberation from all these samsaric sufferings is not sufficient. One must must achieve full full enlightenment. In order to liberate not only oneself but to release all beings from the oceans of saṃsāra’s sufferings and bring them to full enlightenment. So to achieve this, then we need to actualize the path to enlightenment. So now for that, we need to practice thought transformation.
Otherwise, we see so to to practice from the beginning part of the Lamrim, from perfect human birth up to enlightenment. You see? Perfectly, but up to from there, up to enlightenment. To exercise all this, then we need to practice thought transformation.
Otherwise, you see, if you don’t practice total when we are so happy when we are so happy, then it can become a distraction. When there’s too much sense of pleasure or, you see, so happy, then excitement, then I can unable to unable to meditate, unable to practice Dharma. Then when when we have when we have when we encounter when we encounter problems, when we say, experience problems, again, you see, again cannot practice Dharma, unable to practice Dharma when we encounter problems. So so we cannot so there’s interruption that we cannot continue our Dharma practice. Then that means, you see, we cannot complete our Dharma I said Dharma practice, cannot complete our realizations after enlightenment.
Then you can’t do perfect work. The perfect work towards sentient beings cannot do. So therefore, need to need to practice total transformation. Sorry. Say So when the mind is unhappy, depressed, cannot practice.
When the mind is happy, you know, it also becomes an obstacle to, say, an excitement, cannot unable to meditate and practice. So like that. So therefore therefore, we need to transform. So see, we need to see, even when there’s excitement, there’s happiness, success in the life, you know, when there’s happiness, we need to use that. We need to we need to use that in the path to achieving enlightenment.
When we experience sufferings, problems in the life or relationship, whatever sickness, we we should we have we should use that as a path to enlightenment. So that’s the meaning, that is the meaning too. So the in this way in this way, we don’t waste our life. And there’s no ups and downs. So in this way, then you see there’s no obstacle in your life to there’s no obstacle to practice Dharma.
You see, when you’re able to use it, when there’s excitement, there’s a you know, happiness, able to use the path of enlightenment, able to use it, as the path. Then, when you encounter suffering, also use that as the path. Then there’s no obstacle left to see whatever happens in your life. So say, receiving criticism or praise from others or bad reputation, good reputation, poor, rich, you know, living or dying, whatever happened to you, nothing become obstacle to practice Dharma. Everything become powerful.
You you have to use powerful enlightenment. So that’s what that’s what that’s the purpose of practicing thought transformation. So it become very, very important, extremely essential, best psychology meditation. So so how to transform this? How to transform the suffering into happiness?
Problems into happiness is the through thought transformation, you see. So you stop the dislike to the problems. You stop the dislike to the problems, and you generate you generate desire. Let’s see. Say oh, you generate you stop dislike to the problems and you generate thought like the problem.
You like the problem. Happy to have a problem. So how to have a happy mind when you have problem? How to make the mind happy like the problem is by thinking by thinking the benefits of the problems. You see?
Thinking reflecting the benefits of the problems. You see, what benefit you get by having by by having in problems, you see? So then then then this way, you see, benefits to to you, to your mind. Here we are. You see, that is that is, you see, develop compassion, love kindness to others, you know, patience, renunciation, all this and wisdom, you know, realize and there’s all this, you know, bodhicitta.
So, you see, get all this advanced benefit. It will it is part of your practice. So it so it it it makes you it becomes has it? It makes you, I say, the experience problems with bodhicitta, wisdom and the bodhicitta, you see, the right view of bodhicitta. So it becomes unbelievable powerful purification.
Purify negative karma. And it will you with the bodhicitta experience problem, you collect limitless merits from meditation in every second. So you take other sentient beings sufferings on you. Then experience or think that think that I’m experiencing this cancer on behalf of all the sentient beings, on behalf of all sentient beings. It’s it’s it’s every second when you think this, you create limitless merit.
So every second of which you only tend to suffer to others and experience, you see, the including cancer or whatever sickness you have, then leave that. Then each time when you do that, you create limitless merit. Then you so when you experience your sickness, it it it’s taken on behalf of others. And then I say limitless merit you collect, and there’s unbelievable It comes to purify. So in example, when you’re dying, you know, when you’re dying, you see, you think all the symptoms are suffering, death, you are receiving.
Every second when you do that, you’re purifying so many negative karmas. Then collecting the merit in every second. Same thing, say, when you give your body possession, maybe it’s to and all the happiness result may all the happiness after that. You only give other. So the whom you give a.
So by giving body to numberless beings, charity, so numberless limitless merit. Then there’s all these past, present, future merits you give. So so so many times numberless limitless merits you collect. Then all the realization, all that happens. You give so you collect. Again, so many times limitless merit you collect.
Then possession, you cherish. Possession all the possession, you make charity to others. For the possession, there is there are many possessions, you see. So we we you can think with you. Each possession, you make charity to numberless in them.
So with each possession, you see, you by giving to others for numberless, you you’re accumulating numberless merits with each one. So it accumulates very much like that. So so when even when I experience death, you know, thinking I’m I’m experiencing you know, think that I’ve taken the death, suffering of all sentient beings upon myself, and I am experiencing it. So this way, you use the death as path to enlightenment. You’re using the death to achieve enlightenment.
So so it didn’t become it didn’t become problem. It only become so experience and get this happiness. It bring only it transform happiness. Before, it’s suffering, but now when you with bodhicitta, you experience death. Experience and death on behalf of something else.
You you collect limitless merit and it becomes an unbelievable cause of purification. Pure life. So many. So that’s how examples such as the experiencing death, which is suffering through the problem, you know, death terrifying, but here it become it become incredible in joy, you know. So like that, so it makes so it makes the life most meaningful, you know.
Best life, most meaningful. Even at the time of death, it makes your life best. You see, you make the experience of death. You see, you made it most beneficial, meaningful. So that that so so that’s the whole advantage of practice.
Thought transformation. And so so for the morning when the day begins from morning today, any today today today, any problem today, any problem I encounter, I’m not going to be upset. Before morning, you have to plan out. Any disasters, any say, you see, whatever happened today, I’m good. I’m not going to make I’m going not going to make that disturb to disturb my mind, you know, unhappy my mind.
I’m that’s it. I’m not going to allow that. So you need a strong determination project plan probably the beginning of the day. So, otherwise otherwise, if our mind is get you get used of labeling and get used to always putting negative label or this is bad, that’s bad, this is bad. See?
I believe in that. Then then you see everything. Whatever appears to you, everything’s bad. You know, whatever you see, whatever you hear sound, you see, whatever touch, you see, nothing is good. And then if the mind got used to habit so that even somebody even somebody talking loudly, disturbs your mind, you know, you get angry or even dog bark, dog barking, you know, outside dog barking, they get upset angry.
So, you know, if a bird making chitchat chitchat like this, you know, they get angry upset. You think the bird is bothering you. Anyway, so so easy so easy the mind is disturbed. Then you see that what a or what’s it? Then you see, for for that person, whatever appears or whatever here, then everything is it.
It’s disturbing the mind. So but but if your mind got used up used up, you see, looking at looking at things positive. Even when problem comes, looking able to get the positive. So so you see then everything appear to be good. Everything’s pleasant.
Everything is happiness. You see? So this way, then you are able to no distraction, no obstacle, able to continuously practice Dharma day and night. So then one is successful, exercising power in achieving that. Able to do perfect work towards sentient beings.
Yeah. So so that’s the adverse. That is the purpose. That’s the essence and the purpose of practicing thought transformation. Introduction.
I dedicate all the merits to be able to follow for the teachings. Om mani padme hum. Is there anything else? I dedicate all the merits. Big general teaching, dedicating all the merit for brothers, brothers, brothers and by oneself, merit general teaching group, particular those of family members, and the how all the organizers here and all the student everyone who come to Dharma here.
And then in the in the house of all the rest of the students and benefactors and those who give up their life to organization doing services and everything with that and then in the house of all the rest of the sentient beings. There’s a in this world, the whole teaching the to be actualized. That’s the dedication. So thank you very much.