Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 84-minute talk, Lama Zopa Rinpoche addresses the roots of widespread suffering—tsunamis, wars, epidemics—by grounding the remedy in daily moral choice. He teaches that abandoning non-virtue and practicing compassion create the deepest protection for ourselves and others, then offers a detailed commentary on the Eight Verses of Thought Transformation, focusing on offering victory to others and taking loss upon oneself. Rinpoche illustrates how criticism and blame, rightly understood, become medicine rather than harm, drawing on examples of Kadampa masters who welcomed blame as a purifying tool. He develops the karma teachings, showing that virtue is expandable across lifetimes—one moment of generosity bearing fruit for hundreds of thousands of births—and demonstrates how even a single day of precepts generates immeasurable benefit. The talk concludes with refuge in Buddha, Dharma, and Sangha as foundational protection. Suitable for both beginners and experienced practitioners.
File metadata (for organising)
File: 16 2005 04 19 8 Ver Th Trans.mp3
UUID: 76c7bef1-fe34-4625-9282-c8fb397c5e52
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-19
Recorded at: Buddha House Adelaide
Duration: 84.1 minutes
Words: ~9,129
So the in the essence, the answer to those kind of problems, like those are the recent tsunami or war or epidemic disease or, you know, The solution is in the essence. So in our daily life to abandon as much as possible. None none virtuous action and practice virtue as much as possible and practice morality as much as possible, as as much as one can. The ethical life or practice morality as much as possible. And, you see, avoid as much as possible harming others.
This is the this is the very essential method protection for also life. You know, this this life this life and all the coming future lives. This life and all the coming future lives. And for all the happiness. This life, all all the coming future lives, you know.
So all your wishes for happiness to be to be to be succeed, to abandon harming others as much as possible. So we don’t experience those things. War and all those recent tsunami or those these kind of things. Epidemic disease, all these things. So many people are die.
And and some disease is not not medicine to cure. That Padmasambhava has already predicted the in the traditional time, there will be many new diseases that will happen. Then the karma sambhava such as this mantra, that mantra, like that. So I so I have the very essence of the answer solution is this. And in our life, practice a good heart as much as possible as much as possible.
Benefit others, help as much as possible. That even a small thing, it’s an insect drawn in the water, you know, not dead. Help. Save. You see, free the free even even even tiny insect Help.
That’s also sentient being who want happiness to know. Even the body is so tiny, but it is mind. It is your mind. One happiness do not want suffering. So, you see, we see drones not dead to save, so to liberate from the danger to save.
So this way, like that, then you’re creating cause. So so, you see, when you’re in the danger, then you are then you are saved. But then you are, see, you are saved. Let’s see. Or you don’t experience the danger.
Let’s see. Let’s see. So how can how can people happen? Can help? These symptoms means that, you know, at least that this symptom means that you can see with that even that we can see with our eyes to help them as much as possible.
It can be a very small thing. You know, somebody can heavy load, then you can’t really help to, you know, to share, you know, make it lighter for the other person or things even things like that or even in even the bus or trainers, there’s a lot of people and when there’s a lot of people, you see, even giving you a seat to somebody, giving you a seat to some other person or old person, either young or old or whatever, who even need more. So even small like that, practice. Even small like that, practice. So I think we can do big things.
If you’re able to practice daily life, even small things to offer others, offering service to others, giving your happiness to others, giving your comfort to others. In a spoken letter, you should practice as much as possible. Whatever you can help. So that the hearer, in the Eight Verses of Thought Transformation, one of the one of the stanza. That Even somebody out of jealousy, blame criticize, blame to one’s face.
That you that you that you actually that you actually haven’t that we actually haven’t done the mistake, but somebody criticized the plan. See, out of the not to benefit, but not really good heart, but out of jealousy. Then I take the loss upon myself. I’ll try to practice I will say, I will practice to I will practice to offer victory to others and take the loss upon myself. Dad.
Why? I have to understand the reason. You see, in the world, ordinary people’s point of view, world the world people’s point of view ordinary people’s point of view, That’s crazy. You know? Nothing crazy.
You give up your victory to others and take you’re taking loss on yourself. Crazy. You know, you’re weak. So because you’re weak, then you you offer the victory to others and taking the loss of them. Taking the loss on oneself must be must be, you know, showing weakness.
That’s what common people worldly people’s eyes view. What how they forget. However, I thought just to mention this part anyway. I haven’t I haven’t got to read the verses, but at least to mention that. It’s one of the senses.
That’s right. I just thought Ken to mention that part. But I will do the lojong of that. I think I did lojong last time also. Right?
Do you Loom? I did Loom last time. Three years ago, I said. Yeah. Three years ago.
So, anyway, anyway, to mention this part. So you see, Why? Because reason is all the happiness came from others. All the collection of goodness came from others. All the sufferings came from I.
Came oneself. All the obstacles, all the obstacles came from I. All the happiness came from others, received from others. So therefore, take the take the laws of the muscle, offer the virtue to others. For example, who who composed this.
There’s a monastery in Tibet during his time. The all this monastery criticizes Geshe Langri Thangpa. You see? So he especially went this monastery. He especially when this monastery to appreciate, they criticizing him, you know, to appreciate, criticizing him.
So he made an offering. He made a he made tea offering. I think I guess Tibetan tea. Not coffee. Not not not Japanese tea or anything.
Anyway, made tea offering to the the monks, see, to the monastery. And then he thanked. After he made the tea offering, Actually, he thanked everyone for criticizing him. So that’s so like that, you see. Like that.
And like that. You see, so Kadampa geshes, Kadampa geshes, their practice is they’re not happy if somebody pray prays. They don’t appreciate that. They appreciate anyone who criticize them. They appreciate for that because because that helps them to develop their mind and power.
So they say that you see, if it’s if one is praised, then it causes rise of pride. So if somebody praised you, then it causes rise of pride. You know, it’s a big pride. So if pride pride rises pride rises, then you see, you don’t you cannot develop your mind. You can’t develop mind in the path to enlightenment.
You see the mountain person who has pride like pride. Person who has pride like mountain. See? Okay. He said, person whose mind filled full of pride.
So like mountain pride. So then you see water, water cannot stay on, you know. Water cannot stay. Like like container that you put upside down, you know, the water cannot if you put water cannot stay. So quality, your your inner qualities, you see, realization cannot be developed.
Qualities, I say, under let’s see, understand dharma cannot be developed. Because, see, pride because of pride, you don’t learn from that person, you see. You don’t learn from that person, you see, from others because of pride. So it prevents your learning and your development qualities, realizations of the path in life. I think I mentioned also during the retreat, I think.
Then pride so pride then also makes to lose to definitely weaker your merits. That’s why after we take after you have taken the eight precepts or the Prātimokṣa vows, then this dedication, you know, that to keep may I able to keep the morality pure without mistake? And pure and without pride. So their dedication in the you see, it is mentioned that with to practice morality without pride. So if pride, you know, then makes the merit your good karma merits weaker.
And also ill will, if you have ill will, others also makes the. Mentioned there. Then question the the anger. Destroy the merit. Buddha’s anger.
He has Buddha, Dharma, and Sangha. Then anger, it destroys the merit. The merit is not dedicated and not dedicated for enlightenment to achieve enlightenment of all sentient beings. That is not dedicated, then they are a complete destroys. Even the merit even the merit that is just that is dedicated to each enlightenment and But if you don’t, when you dedicate merit to achieving enlightenment and being without, you see, without meditation on on emptiness, Possessed by, you see, the right view.
If it if you dedicate merit even though you dedicate merit to achieving enlightenment and benefiting sentient beings, but didn’t dedicate it, I say, with but but I say, with the right view. Then again, the anger arises. Cannot destroy a complete merits, but it makes it makes, I say, it makes less, you see, weaker or less merit. So like that, still there is still there is danger, still there is by harassing her as anger. So that’s why when we dedicate merit, It’s extremely important always to to dedicate merit with the right view, with the meditation on emptiness, looking at everything as empty.
The merit is empty. You are empty. And enlightenment is empty. sentient beings is empty. Whom you are dedicated.
So that’s why every time that dedicate that dedication is bringing this, let’s say. So different ways. Meditating on emptiness, but in different presentation, different ways. So so so the pride makes pride makes merit weaker. That’s why then receiving vow, then this dedication is without able to complete the morality purely, the last one being without pride.
Pride, not only obstacle to achieve, develop your mind and realization, you know, you see quality than dharma. So not all that. Then next life you get reborn as a serf. See, then poor poor then suffer poverty. Then lower caste in those countries where they wish they wish they wish they have a caste, you know, culture which is caste.
So blind, one gets born blind, very small very small power, very little capacity. And and then then they you see, depending depending on which country, It’s depending on which world they are. They are actually lower, which depending on which interpretation, you know, which I mean, which world is it. So you see like that. So this shortcomings, one has to experience.
So they so therefore, if somebody praises and make a cause. If somebody praises, then make make sure to have a bad pride. Then then you have to experience all the shortcomings of pride. If somebody praises, as somebody criticizes, mana, wrongdoing, help you. So if somebody criticizes, if somebody criticizes, then once on mistake once on mistake is is secretly eliminated.
Then you see your mistakes. Then you then you have opportunity to, you see, eliminate your mistakes. So then this way, you have progression. Your life become better. Your life become better, more happiness, and have realizations of the path to enlightenment.
Anyway, so so there are other advices, you know. So you see, so this is when somebody criticizes when somebody criticizes this problem, you see, it has benefit. This having this problem, you see, experiencing this problem has benefit. So benefit is you discover, like mirrors, you discover, it shows your mistakes, then you are able to have opportunity to eliminate, then your life become better, better and better. Like that.
Then that, of course, at least to ultimate to enlightenment. You you become you become fully you become, say, fully, let’s say, enlightened being. So that’s the ultimate, see, that have complete quality. So like that so you see, this way, I think, somebody criticizing you, it transformed the problem that that unhappiness or pain causes pain to mind. But here now, it transformed into happiness.
By thinking the benefits of somebody creates benefit what you this incredible benefit what you get from somebody criticizing. Look then you see then you’re looking at it quality. You’re then you hear somebody criticizing. You see? But I think of the benefits, then you see the criticizing.
You really need it. You really need the criticism from others. Instead instead instead is unwanted. Here now become wanted. The criticism is you there’s a great need of criticism from others.
You see, in your life, become need rather than no need. You see, you have to put a need before. When you follow ego when you follow ego, self-cherishing thought, self-cherishing thought, you know, ego, It it hurts ego. It hurts to ego. Somebody keeps on so is it got bad, and it is harming me, hurting me, all that.
You see? Then the then then you see label to the person’s enemy. But now here, think of the benefits of that, how this is incredibly helps you to be to be a better person, you know, better life, and more happiness, peace. And ultimately, bring it to enlightenment to have a complete qualities. So then here, the criticism become positive.
Being positive that you really need in your life. See? Like medicine. Like medicine, you need So here you are. So mind is so happy.
So happy. Happy Christmas. You see? You enjoy. Enjoy the problems.
So like that. So the so similar here I here I use criticism, but it’s similar with other any other problems. I think the benefits of the problem, and that’s how you transform the problem into happiness. And the problem become it’s not it becomes rather rather, you see, trying to escape from trying to you see, the abandon, it it become for you like something very precious. This problem become for you so precious, you know, like jewel.
So precious because it develops your mind in part of enlightenment. And the most important thing the most the real success in the life is realizations of the path to enlightenment. So money is that’s not the real success or what is what is called in time medicines, the most successful person the successful person in the year. And then showing the picture of the person who made the most money in the world. But but we did we did that number of times.
We did that number of times. We’ve we’ve been born as a will turn in king, you know, who has the who has the highest power in the universe, in the whole world. We were born number of times, you know. But still we’re not free from saṃsāra, so we didn’t do anything really easy to be free from saṃsāra. So that so we we have been those like that success person, nobody’s times.
What is said time in the Time Magazine. So here, the real success is progression of mind in the realization. And this never happened before. This is the first time. Never happened from beginning of the birth.
Never happened. This is the first time. So you see success is progress on the lamrim path. So not not not saying not saying that, you know, not saying that I shouldn’t have money because, of course, you know, because I myself, of course, so many projects, you know, major project, all this, you see, has major project. How much is it?
Two two hundred million two hundred million US dollars. And then two hundred two hundred million on top of fifty. That’s the last estimate. To here is, of course, to build a holy object to benefit of a sentient beings. However, the most important is the the of course, building statue building statue is to cause to purify other cherishing mind, the negative karma, the performance, and cause them to collect extensive merit so that they can have realization of pathognath.
For the making statue making a statue, you see, all these stupa building is the ultimate goal is to, you know, to to for the sentient beings to have realization of the path of enlightenment. So that that’s the main objective, you see. Sorry. That So, Again, my again, my talk is going on the fundraising. Talk going away to a side of fundraising.
Turn towards the way. So, anyway, anyway, that how to say yeah. Like this. So now, Who knows? I think it’s Pabongka or Chekawa.
Forgot the name. So one one one among while he was giving teaching while he was giving teaching, you know, one girl came up girl came up and brought child and they’re saying that this this is your child. You know? So this is my root guru. He’s from the sound which is, you know, you see when he was explaining, eight verses, thought transformation is explained.
So no. The I listened from ten. Not actually I was there, but listen from ten. So so one of the so one among while he was giving teaching, one girl stood up and brought child and put it on his leg saying this is your child. So didn’t argue for that.
He didn’t argue. He just kept he wrapped the child with his shawl and kept the child. He didn’t argue or or, you know, I didn’t have a relationship with you or blah blah blah blah. You know, blah blah blah on on on on, you know. And then court cases, you know.
Didn’t do that. He just he just not not disturbances. No emotion caused. He just he just wrapped around the child with the chakra, then kept and he kept on teaching Dharma. Then after some time, the child again, the girl came.
I want my child back. So it’s Gendun Chopel who uses this example. You know, so you see, giving victory to others and taking the loss of oneself, you see. How the Kadampa geshes, they put that practice. So now so now here.
This stanza is from the middle of the text. Not from beginning, but middle. Anyway, I thought I thought to explain this somehow. So so you see now like this. Here.
Here, you see. So by offering the victory to others, taking the loss upon myself. Here. You see, and this is this is this is done this is done with with the pure thought with pure thought basic in the basic of cherish and others, thought thought of benefiting others. You see?
With what kind of attitude you the often they’re taking loss of themselves. With thought of cherish and others, all beneficence. You see, he’s done with that motivation. So you see, because the motivation that whether we did it is pure. Then there’s nothing see.
Yeah. So think think of so think of what the happiness of the other person, you see, did this. So now here, it become virtue. Taking loss of almost giving up being trust become become virtue. That action become virtue.
So now here, you see, this is become good karma. Become good karma. So you see, karma is definite to experience. karma is expandable. You see?
The second outline of karma is a first one is definite to bring to experience as a result. First one. Second one is karma is expandable. So and then that means calm as much more expandable than outside, you know, outside the say, for example, you say you plant you plant one corn seed, then many then you come there, you get many corns. You see?
For example, both the tree, you see? You plant small seed small seed like this, you plant in the ground and they get this huge tree. Bodhi tree will call the Bodhi tree, Ashvattha tree, maybe it’s different. I’m not sure. Maybe it’s different.
So in India, the very hot place. So one small seed you plant, then there’s big huge tree and branches, you know, branches cover the five hundred horse carriage. You see, so much so much shadow. It gives so much shadow on the ground. So expensive.
So but that all that comes from one seed. So now the inner inner evolution, the karma is much more expandable, much much more expandable than that that example. So one tree, you find this one small seed, then huge tree and then many thousand thousand branches, then then I can see the so many, you know, I said I mean, tens, thousands, many seeds. You see? And so the the karmic result that you experience the kind of result you experience is from from one from one virtuous action, there is from one virtuous action, the result, you know, happiness when you achieve.
What you what you achieve, what you get is is here. Much much more than the external dose plan. So you see, you experience you experience happiness so many times in one life. You experience happiness so so many times, hundreds so hundreds thousands of lifetimes. That one virtuous action you did result of happiness, you experience Hundred thousands of lifetimes.
So maybe I mentioned here. It is said in the teachings that if you killed one if you killed one sin you know, one animal, one sentient being, so the from that one, it come up. You see, you will be killed you will be killed by others in the five five hundred lifetimes. Five hundred lifetimes, you’ll be killed killed by others. It’s a result from that one karma killing one, you know, insect or one whatever is it in one sentient being.
From that one, it’s karma. So if you cheat if you cheat other sentient being, if you cheat other other sentient beings, many people. If you cheat one sentient being, as a result, you know, in thousand in in thousand lifetimes, you will be cheated by others. So once somebody cheats you, you have to remember. We we have to remember the karma.
The very first thing is remember karma. Any thought transformation practice, first thing, you can remember karma. Then the emotional mind, you you control. Then you see then after that, you can do a minute of thought from some practice. But the first thing, you know, my karma.
So so as a Buddhist so so as a Buddhist, you see, because the the karma except in karma, so very easy to should be very easy to handle problems, you know, the emotional tolls do not rise. So by thinking this, the anger and all those things do not rise. Think of my except in think of my this is my karma. So anger to the other people would harm others during rise. So you are protected from so many unbelievable, you know, so many negative karmas you are protected from.
All all all this doesn’t happen. You don’t engage. And then on top of that on top of that, you see, I think you see you are practicing Mahāyāna open, you see compassion, then you try to help. If that person help, but your concern is only the other person. How you can help that person to stop creating the karma, you know, she can understand being.
How to help? You know, even at least you pray to Buddhamma Sangha, you know. Even dedicated medics, even at least pray even if you can’t help other things. You see, at least praying, you know. So that person to stop me karma, you know, harm other beings.
So we wishing that person to have a good karma and have happiness. So anyway so anyway I say so therefore so therefore now therefore now you see, now here you see that until you’ve cheated one thousand a time it is mentioned the commentary of Āryadeva. Āryadeva’s commentary on the Four Hundred Stanzas on the Middle Way. Commentary of that. So the the if you kill one one sentient being that so there could be, you know, insect or anything anything.
So one thing that you would kill five hundred lifetime. So one text one text talking about the benefits of benefits of about talking about the benefits of that. So they talk that. So therefore now here now here we have to think about it. You see like this.
So now if you now if you call now if you cause if you give the loss to somebody, you take the victory. Okay. So now that karma say, is it give that karma. So so that would be so usually that that attitude will be negative selfish mind. Negative thought, you see.
So then you then you experience then you see, hundred thousand lifetimes, then you will lose. You see, you will experience loss. So that’s what we should understand. Hundred thousand lifetimes, we’ll experience loss. We won’t experience victory.
So this is what we have to have to remember in our daily life. So if you offer victory, this life, you offer victory. Ten dollars on the sum. But you see, you do that. You’re doing that.
Thing that happiness to that person sincerely. I mean, politically, you don’t do that. Politically, with the self-cherishing thought with the attachment, seeing happiness for ourselves as self this life and the self-cherishing of seeing happiness for us. Normally, we wouldn’t do that. But you need this deal with this thought, see, this thought this thought want the victory to farmer self, you see.
So normally, you see this. So the attitude, you see, giving a loss on the subject, taking victory for oneself is here. Normally, attitude that generally so so now here, by giving victory to others, We thought of benefit others and think of it. Sincerely think of happiness. Then then you see, this is good karma.
Hundred thousands of lifetimes, you will experience victory. Without effort, you just win. You just you see, without effort, you should we just experience get victory. So so here, you see now here, you see, here, this Dharma practice, you know, giving victory rather than taking loss on himself. Now here now here, you see, in reality, you’re weaning.
Just this life, you know, you offer victory, take loss yourself. But actually, reality, when you think all this life, hundred thousand life, you get victory as a result of the karma. So actually, you’re winning. You see, it’s not loss. It’s it’s it’s it’s it’s a great profit for hundred thousand of times.
So like that. So like that. That’s very important to understand and to remember that in our daily life. Now now now here in the case of now here oh, I think maybe I should clarify this one also. Now this is more the individual case.
Now in the case of now when we talk about this point, giving victory to others taking loss of now in the case of the in the case of the situation of Tibet. So here, you see, here is the question of six million people’s happiness. So therefore, it’s not just one person’s happiness fighting, discussing. So here, six million people or seven million people’s happiness. Their happiness their temporary happiness, ultimate happiness.
So there so therefore, here here you see, say, how’s it? It’s different. That if you apply that one, if you are not apply that that practice on this, when it involves so many people have. So if you renounce that, you see, so the so so here, you see, if if they are if they are so happy, if they have all the freedoms to, you know, religious freedom, all this, you see, and the and the man of China. They’re so happy.
Then there’s no there’s no question about talking about freedom of freedom of all to one back to country. Or this or one play what Sunnis has been saying quite a number of years, one country and two systems. One country, two systems. One country, two policy.
Like Hong Kong, you know, before. So definitely, if the people so happy in the you see, a male child, that’s you see, then there’s all the freedoms like before. You see? So because that’s not happening, so that’s not happening. So since that is not happening, not happier.
So I don’t have the full, you know, the full, say, the religious freedom. Even though lately, you know, the business freedom all that. They are they told this is the freedom. I mean, there’s some monastery and there’s some monks and monastery there. You see, they do they’re allowed to study something, but the limitation, you can’t do like before.
You see, there’s a limited number. And see, many other things can’t do it. So so here, because they’re not happier, you know, then and I see so they expressed they want to that he’s always to connect to guide and have total freedom, special reason. Like that. So I see.
And all the sufferings they’ve gone through. So because of that, so now here so here, if you apply this, it’s not correct. Yeah. You see, when there’s so many people, you see, their happiness involved in this. So you see, it becomes becomes then not wise.
You see, you give up so many people’s happiness, you see. And here, to do with it, this happiness is not tell not just ordinary material, I say, sense of pleasure. Is to do the Dharma, preserving Dharma, whole entire way of total freedom. And this way, able to Buddha’s teaching to last long time in the world and able to flourish and spread. So it become very important issue.
So anyway, so so this I’m just using an example. I’m using Tibet as an example, you see. If you’re a leader if you’re a leader or leader of many people, because so many people’s happiness is different to you. So how to handle? So things like that.
In such case, you see. So Here are the main point. The main point, what is most beneficial for sentient beings? The conclusion is, whether they practice this, not practice this. The conclusion is, what is most beneficial for sentient So the main analysis is that.
As not doing that, you see, is the most beneficial for us most beneficial for others, the symptom and happiness. Then you you don’t you see, you don’t do that. You know, taking up taking victory on so taking loss of no no. But most beneficial is it. Say, taking loss of giving blood sugar.
If that’s most beneficial for the symptom, then you do that. The main point of men try the main point is that, you see. So whatever we do in the life, you know, whatever we do in the life, you see. Yeah. So mainly man especially practice of Mahāyāna teaching.
So main focus is what’s the most beneficial of something. Then then you go on that. Whatever action the action is what you do this action, that action offers two opposite actions. You have to decide what is the most beneficial of something. So I say like so anyway, what I’m just gonna say?
So the the reason here, now you can understand is the idea behind it. You know why? This yeah. This is a verse with somebody you see, jealous, not pure mind to help you, but jealous mind. Please blame you.
You haven’t done the mistake, but blame you. Then, you see, to do this practice, you see, giving often big trouble taking lessons. So all the behind reason is it is that, you see. Now then now you can understand why this practice comes. If you don’t do that, what happens?
Then in all the future lives, you will experience a problem, loss. So, you see. So, it’s protection for protection, you see, for happiness of all those hundred times of lifetime happiness. See? It’s protection for that.
Like that. And then and right now right now, you made that person happy. You see, with your sincere heart, which you bring happiness to the person to to to those. So all of that. So So so here before giving before the refugee, so one the how’s it?
Mental treatment. That So so as much as much as possible, one can so this is you see, then becomes not only we decide it manna. It’s it’s very self transformation, but we actually practice as much as we can. So like that. So just before it becomes very important.
So So the for example, one non-virtue. One Nikkama example. Sexual conduct. Something like that. That’s done.
Then that complete which has you see, in Tibetan, because the basis is the base, and then the attitude, action, goal, You see, it is like that. So when there’s all these four things gathered, then the action system is completely. To be able to complete, you need all these four. Then it produces the four suffering results. Right now, as per result, the birth and the lower realm.
Then three other sovereigns you experience in human realm. Due to not a good karma, you’re born a human being. Then in that life, you experience all these problems. And and that then you see one experience as suffering as a result to the place. That is the possessing result.
And the place very filthy, dirty, very unhygienic, you know, full of caca, you know, excrement of the very smelly filthy, dirty place one has to live somehow. And even even few hours or even few minutes, you know, you have to go through such a place. Such a bad smell to the jetty. Though even those are result of the sexual conduct. Past life, you know, past and the the karma sexual conduct.
Even feminism, we have to go through that. So the being being in the beautiful place, you know, the garden is like a beautiful place where there’s no excrement to the dirty place, clean beautiful place. Those are the result that that we have such enjoyment is a result of past the good karma living in the morality abstaining from sexual conduct. So beautiful place that we can enjoy to be had, you see, at this time. Or every time when we have such a nice beautiful place, it’s a clean place to enjoy, to that we have or in to enjoy, you see, even beautiful garden like that.
And so, you know, as a result of past good karma after the conversation is conducted. Then two other problem. Experience the results from the cause. I said, then that one, the other other companion husband or wife, then you see, think oppose to then to your wishes. So become compatible.
I see. I become against, You know? So what other things which is think is against your wish. So then it become basis for disharmony and quarrel and and all of those other things and and the divorce and, you know, fights and, you know, every everyday fights and all that. And no happiness.
Then even the family members, they they they are against you. They wish us opposite your wishes. Even in the office, people around you, they they don’t they they wish us opposite you, so don’t get long. Then they’ll support you. They don’t they don’t support you.
Family don’t support you. So that’s the experience and that’s not the cause. Like that. Then then the very then the very harmful, more harmful than hell, more terrifying than hell, being born in hell suffer. Because that that’s only for a certain level of time.
When the karma finishes, you you think you’re no longer in hell. More terrifying than that is the experience and results from and the is the creating results from the cause. So that you experience human realms. So you that one, you engage again the same act. So due to your habituation, past life, social psychology.
So implant like that, then you do the same thing again that then that which has gathered four branches. That’s what just that which has four branches together, then I can produce four suffering results. So one of them is created, that’s what the cause. So again again, that produces four suffering results. So it goes if you don’t purify this nikarma, if you don’t purify this one nikarma, then so many other so many done, you know, this or any you see, generally speaking, any nikrama, those non-virtues and so forth.
But here, the case, such as such non-virtue, but there are many done, but I’m talking about just one. So then there’s ongoing suffering. It’s all on and on endless, you see, forever. So if you don’t purify this one will come. If you don’t get purified, this one will come in this life as quick as possible.
Even that as quick as possible. So there’s a danger, endless suffering. So but if you purify this, then able to purify complete, then you don’t need to you don’t experience the false suffering result of this non-virtue karma. So therefore, this endless suffering doesn’t happen to you. And from this one new karma, endless suffering in all the future doesn’t doesn’t happen to you.
I saw absence of all those sufferings, it’s happened as you experience in all the future lives. You see? Like that. So now so now, you see with now we after understanding this, now we think, how many decide how many next kind of sentient beings conduct? You see then everyone has the complete one has all this suffering result that goes on and on.
So, therefore, now we have to purify all that. Not all that not all that pasta. And on top that top of that, this is not the first this is not the first time that it happened. But as you committed it then, we see, from beginning this agreement that we do engage this in the karma now that we do which we haven’t finished experience as a result of which haven’t purified. So there’s all that’s left on the mental continuum, you know, in the form of the seed of the imprint.
And so we have to purify all that. You see? All that we have to purify. So so even we do three months Vajrasattva or is it even one year Bajasappa, not it? That that is that is nothing.
From beginners, but it may come even just this one, it come collected some that we haven’t purified. Not finished expensive result. It’s helping you see like that. So then the this is not only the karma. There are so many other other the ten non-virtues, you see, other then so many others, this is some example of ten non-virtues.
So you can see practice purification, how much we need is we have continue. Life to life to life. See, it will be achieved enlightenment. So you see, but then as I mentioned also other times yesterday and other times. So just only practicing purification, that’s not enough.
We must stop engaging. We must change our mind and change our actions. Engaging again, you know, creating the karma again and again. So we have to stop this. Otherwise, if you don’t if you don’t stop if you don’t say, but if you don’t stop shedding again, there’s karma.
That’s the second cause. Then Then you see then purification never end, never finishes. You see, if you keep on doing it keep on doing it engaging the karma. So therefore now here now here you have to one has to understand. Now here comes you see?
It’s how so important take taking a vow, abstaining in the morality, ethical life, abstaining in morality to not engage again. You see, now here is taking a vow. For lay people, lay taking lay vow. You see, now here, this five five lay vows or or taking the eight precepts, Patmos eight precepts or eight Mahāyāna precepts, which is for one day. Here you can see how so important.
And by taking eight precepts by taking eight precepts one day, even it’s only for one day. You see, you don’t commit to all those non-virtue, those eight non-virtues. So now you can see. So now you can see by keeping eight precepts, by taking eight precepts, keeping one even one day, so you don’t create all those non-virtue karmas. So the result, you have only happiness.
See? You don’t have suffering. There’s ongoing suffering from each of the karma endlessly, you see, the future lives. So therefore, you have a happy you have incredible, unbelievable wish feeling, you know, happiness from each of those morality. You know?
Eight eight good karma. Morality. So experience here. So same. So same here.
They abstaining from killing this morality has abstaining has its four kinds of happiness. You see? And the next life, you have good rebirth and long life. You have long life and next life. Then then you are able to practice again, you know, let able to live ethical life morality in the future.
Not just the future, one life. You know, so many lifetimes, you have opportunity to create a cause that happens living ethical life, abstaining from killing. Then you don’t you you you see, That’s the other one is there. Other people killing you. So that you cannot survive.
Even, you see, even the mother’s womb, you have to die. Then outside, even childhood time, you know, with that time grow up, you see. Then there’s, say, so many life danger of children die. So like that. So here, then you have no the living in the morality abstaining from killing in the future life.
You see, you have no life danger. So you’ll able to live. You see, no other people harming your life. So you’re able to live for so long time. See?
Mhmm. And so same, living the morality abstinent from sexual contact, and then a result of happiness. So you can understand that that family and the the other person is exactly the same wish. Whatever you think is the same wish. So so harmonious And so and then so much peace, happiness.
Other families and in the office, people around working and they’re all very supportive. They all they think same way as you wish. Like that. So all so so life so you see like this. Life to life, you know, so much happiness.
This one day, you know, one day to the vow, you know, after killing, after stealing the self conduct, or alcohol. So even one day, he even vowed. So from life to life, you see, you you enjoy the happiness this fall, you see. Say, on and on. So hundred thousand lifetime on and on.
So therefore now So, also, meant also, I mentioned other that alcoholics, they you see, alcohol. Then there’s incredible fear at the time of death because all those need karma. The death become unbelievable fearful. And then because it it makes lose the mind. You see, the remembrance and the the feeling of shyness, you see, makes lose all that.
So then you engage you engage so many nikkama, you see, due to alcohol. So many nikkama. It or like opening the door for all the nikkamas. So, therefore, it is eight Mahāyāna precepts. It is a the root of many mistakes.
It says there in the alcohol, it say root of many mistakes in the life. So that doesn’t make life better. You lose your jobs and, you know, can’t then you have big problem in the family. That then, say, children and the wives the husband. So much suffering in the family.
You know, then debts, you see, all the money spent of alcohol. See, like that or alcohol, see, say, alcohol, the gambling. So that’s so so much suffering, you see, in the family. So anyway, instead of making charity to many you you can make charity to so many millions of people in this world for homeless, you know, no medicine, necessity. And and for Buddhadharma, the Sangha, one or the Three Jewels to help the education.
You see, all these Dharma centers, people where they come to meditate, you know, to learn Dharma, to practice Dharma, to purify, to collect merit, to achieve enlightenment, to achieve liberation, to achieve enlightenment. There’s unbelievable benefit to so many sentient beings. So there are so many ways what you can spend money. You see, unbelievable what you can do, you know. For so you can give happiness so many sentiments.
Then here, totally wasted. No benefit to you. No benefit to others. No benefit of the family. Sort of that.
No benefit of parents. No benefit of the children. So so therefore, she abstain from alcohol. So anyway, So if one can’t abandon completely, but one you see, if one can abandon, it’s best. If one can’t abandon, then you see, same thing, smoking cigarettes.
That which blocks chakras, pollutes the chakras. Then when you die, you see, cannot help cannot be helped for that person. Cartons cannot go through. It can’t power, you know. They bring bring your consciousness through the channel and go to pure land.
Can’t help that. Because your chakras polluted. So there’s one lama, who composed Guru Puja. You see, when people ask him to to to power some of diet is it then the one attendant report that Pabongka Rinpoche asks, does this person smoke or not? He asked for that question.
He heard, if he hears this person smoke then he doesn’t do power. If he hears this person doesn’t do doesn’t spoke, then you see he do power. The reason is that because it doesn’t work. You see, all the say, so much pollutants there. Wind, you know, all these things.
So so in the air when I go to when I go inside the airplane, so there’s many people lined up, you see. Many people lined up. So then when I was standing sometimes I’m standing backside of the person who smoke security. So all his jacket and coat you see smell you know unbelievable smell all his I was standing backside he’s not smoking. But the so Boutique, he’s not smoking there, but Boutique smoked.
Normally, smoked. So I was staying back. All his jacket caught even though it’s a very rich jacket, you know, he has a very rich jacket. His clothing is a terrible smell. I was supposed be standing back side to see.
Anyway, so so and a couple of monasteries. So in the old Gompa. So we have a Gurung, the Nepalese man taking care of the animals and taking care the land. And he early morning comes up and he milks the cows and this, you know, how we get the milk. So then after he finished the job, then he comes in front of Gomba where you can see the view of the stupa and the sun rising.
So he sits there. Then he’s smoking bidi bidi. Yeah. Not the not the expensive cigarette but the cheap, you know, the leaves leaves. Bigger.
Bigger. So he’s small bidi. But it’s quite a bit distance. My room is up and there is quite a bit distance. He’s way down there.
But still, because the wind, still the smoke comes. It’s like I can smell and then it goes you know goes inside my lung. So anyway so alcohol I mean, now so fortunate. We met so many people and government. Health care people, health organizers people, they discover how it will cause cancer and many sicknesses.
So due to the kindness, so many places are banned, so many places, hotels or airplanes, many are not allowed to smoke. So everybody’s healthy. Even people who not smoking, they’re healthy, you see. So so like that. So like alcohol, even one can’t abandon completely, but, you know, as much as less to cut down.
That’s so that’s very, very important. So it makes your makes your this life so happy with the family. And, you know, at the at the time of death, you have more peace. And then you don’t get a born in the hot hell realm. The the I said, the the hot hell where it is unbearably hot.
Hot and extremely hot. We don’t we don’t get we’re going to get born in those very hot very pan very heavy hot hell. It result of that. So you don’t get born. So if we cut it won’t cut down as much less possible.
So like that. So therefore, now here you can see by living by living by taking even one vow, you have a happiness. This four happiness from I mean, you see, all this future lives, you see, for you. And the the the next thing I want to mention, by by living the morality, abstain from these non-virtues, what is five, what is eight, what is one, then you see, you’re not harming others. So but when you’re living and vow to not kill, in example, then is numberless sentient beings.
human beings, animals in this in this earth, they don’t receive harm from you. They don’t receive harm from you. You see? They don’t receive harm from you. You see?
So that’s a that is the peace and happiness. All the human beings in this world, animals, send them in this world, they receive peace and happiness from you by living in the morality of children from killing. So, you see, there’s a there’s there’s most practical benefit you offer to the sentient beings. World peace. Living in the vow, even just one vow, abstaining from killing animal or human being.
You see, you’re giving incredible peace, happiness in the world to all those human beings, all the animals. Like that. So then, like this, you’re able to able to create cause, able to give peace and happiness to numberless sentient beings lifetime after lifetime. So I want to mention this one, how this most practical contribution for the world peace. They’re rather talking billions of words for the world peace meetings.
This one is most practical and something which you can do right away. So so now here so refuge. You can you can take only refuge over the above. You know, Buddha Buddha is so compassionate for us. Buddha is so compassionate for us.
So they will you see, even without taking all the five levels, one can take only refuge, always come out. And within the refuge, there’s a presence. You know, by taking refuge to our Dharma, you stop giving harm to others. So that means that means even those even killing, stealing, those things, even you are unable to stop, you know, take vows. You see?
But the other the other harms are the symptom being. And even small harms are the symptom. So by taking a little bit you see, Buddhism, Sangha, by taking a little bit Dharma. So even you can’t stop those big harms, but able to stop those small harms. So they’re able to slow so they were they’re still you see, so much good karma you collect in the daily life.
You know, daily life. Stop giving harm those small stop giving those small harms to others in them. Similar harms. So Buddha is so kind, compassionate. You see, so so skillful.
Give so much choice to us. So like that. If so even one can’t take any of these five lay vows, then you see, still can take the refuge, what what you call. So only refuge. Like that.
So there’s a perception by taking refuge to Buddha, know, the precept to be be abandoned and precept to practice. So by taking it to Dharma, precept to practice, precept to abandon. Then by taking refuge in the Sangha, they are perceptive to abandon, perceptive to practice. So they are like this. So by doing by engaging this, then in the daily life in the daily life, when you every time when you eat, you make good you see, you make offering to the Dharma Sangha.
So, by the way, you know, you create you create inconceivable merit, good karma, and cause happiness, you know, to achieve enlightened. So, you know, by living and taking refuge, you see, practicing this practice, you see, in the daily life, you know, just by the way, you create so many good karma, so many cause of happiness. So like that. So fortunate like this. Yeah.
So now so now here, why we see why we’re to three Buddha and why not enough just only Buddha? So you see, you can understand in the hospital, very severe patients, the doctor alone is not enough. You need medicine, you need a nurse. So all the three become very important need for the patience, severe patients. So here, just to just not to be reborn the Lord Rilam, Just you remember Buddha’s name.
At the time of death, you’re saved. Or you just remember Dhammapada or a sūtra. You just remember Heart Sūtra. You see, you never get reborn lord realms. Just remember the Dharma text.
Or you remember, oh, uh-huh. Sangha. See, monk or nun. Somebody whom you devote whom you have devote. You see, you remember at the time of death, that Sangha is whom you have faith, you see devote.
I think you don’t get reborn in the lower realms. But here, it’s not just that. The the gold the gold is see, here here what we need is is it? We should be free from all the oceans of saṃsāra suffering. All the suffering of saṃsāra, we should be free.
You see, by ceasing the delusion karma. So for this, we need to love Buddha, Dharma, Sangha. Just one is not enough. So so that’s the essence. So so here now.
Yeah. Then those who are taking refuge. Yeah. So please make prostrations to the Buddha. You know, three prostrations Buddha.
They went there’s Buddha’s think that actually living Buddha. Three prostrations. Then after that, three prostrations, the lama who’s giving the refuge. Okay? So, Yeah.
The five limb prostration. Okay. Anyone who’s who’s anyone who’s taking the.