Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 84-minute preparatory teaching for Yamāntaka initiation, Lama Zopa Rinpoche focuses on the fundamental mental shift that makes authentic practice possible: transforming self-cherishing thought into genuine concern for others’ liberation. He establishes why wisdom is essential to understanding dharma, then traces the Lamrim framework through three levels of capacity—renouncing worldly attachment, seeking liberation from saṃsāra, and pursuing enlightenment for all beings. Drawing on this graduated path, he argues that dedicating one’s life to benefiting numberless others is not self-sacrifice but enlightened self-interest, the gateway to genuine happiness. Throughout, he emphasizes the extraordinary rarity of human rebirth with dharma access and how many sentient beings depend on each practitioner’s sincere development.
File metadata (for organising)
File: 25 2005 04 14 YAMANTAKA.mp3
UUID: c5291a91-3d8d-49ba-b982-775786bf03a7
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-14
Recorded at: Buddha House Adelaide
Duration: 84.6 minutes
Words: ~6,130
So so tonight, to do preparation for the initiation. Those who are not familiar or do not know, It’s a deity. Say, extremely wrathful aspect deity of let’s see. Mañjuśrī who is the embodiment of all the Buddhas. All of this wisdom manifested in the in deity in deity called Mañjuśrī to grant particular the wisdom in the hearts of sentient beings.
So the wisdom cannot, you see, learn cannot learn Dharma words. It cannot understand meaning of the words. And then without that, can’t cannot do practice and can’t achieve real realizations or the path to liberation to great liberation to full enlightenment. So then that means you cannot do perfect work towards sentient beings to liberate them from the each and every single there are number of sentient beings. Each and every single sentient beings to you see, you you can’t liberate them from the oceans of samsaric sufferings and bring them in full enlightenment.
To, see, to benefit others to benefit others is the purpose of our life, meaning of our life. So the greatest benefit for the sentient being, That one is then to bring them in full enlightenment. That state which is completed in all the qualities of realizations and qualities of cessations. So that is the that is the the ultimate objective of our life. And that is most of the sin that’s the most what each and every single sentient sentient beings need, utmost need.
And there’s there’s utmost need each and every single sentient beings. Remember the sentient beings? Utmost need. And from our side, one side is the, say, the ultimate goal or objective, what to be achieved. The greatest benefit to ourselves, towards the sentient beings, towards each and every single sentiments.
So so that we have to understand that’s the main that’s the main project project. That’s that’s the main project project. Most important thing in the life to be most important thing in the life to be accomplished. There there is nothing there is nothing other greater, more important, more beneficial than this for oneself, especially concerning the numberless sentient beings. That, you see, if the life if we use our life for others, for other sentient beings, to benefit others, whether it’s one or many.
You see, their life is the minute when you dedicate for others let’s say, with attitude to benefit others. You see, the minute when you live the life for others, your life become from iron into gold. It it you see? Oh, from kaka into gold. You know?
That’s that’s my favorite example. That’s my favorite example. Anyway, I’m I’m into gold or kind of gold anyway. So the minute we live our life with this thought of the minute we change our attitude thought benefit others to free free others from problems from the suffering center, cause happiness to others. So with this attitude, The the I say, that the minute one live one live the life for, you know, for others.
Open the door for all the happiness. The the the minute when that is done, they as the attitude change, you see, into total of total benefit. How to live the life of opened it opened the door for all the happiness. Your happiness your happiness your happiness day to day life happiness, peace peace of mind and peace of mind, see, in day to day life. Moment to moment.
In moment to moment life, there’s peace. And happiness in this life, then happiness all the coming future lives. You see, once on, all the future life happiness. And then the ultimate happiness, the total cessation of all the the rebirth, suffering rebirth, suffering, you know, the all the age, sicknesses, and death, so forth. All other problems, the rest of the problems one experience between death and rebirth.
So but just said rebirth and death. So which is this this six realms of cyclic existence. All the sufferings one experience between birth and death. So total cessation of those sufferings and cause delusion, karma. And the and then the great liberation, the parinirvana state, the full enlightenment.
So open door opens the door for all the happiness to oneself. And then not only that, it opens the door for other all the happiness up to enlightenment to other sentient beings who are numberless who are numberless. So this attitude, this new mind, the old mind is the self-cherishing thought. Also, old what do call old self or old self-cherishing thought. I said, all self old mind, you know, self-cherishing thought.
That which continuation has no beginning. You see, from beginning, it is revert. It has been dwelling in our heart, our mental contingency. So so what it can be called on that on that on that base, on that mind, the this wrong concept, this self-cherishing thought, This self-cherishing thought. Wrong wrong thought.
The same same meaning self-cherishing thought. Because As I mentioned during the the retreat, Sam, the self-cherishing thought, the cherishing eye, cherishing that this I is most important, precious one among numberless enlightened beings. And among numberless, Buddhist sanghas, the holy beings, saints. And among numberless sentient beings, there are numberless of those, but among all those, I’m the most important one. Something precious or the important one.
So and if you look for reasons, you can’t find reason. Why cherish I? You know? Why cherish I? You can’t find you can’t find valid reason.
You can find this, but not valid reason, not logical reason. Can’t find a valid reason. You see, at all, why I am more important than others. Or why I am why I am more important than others. I can’t find any valid reason.
So it just it just dictated like like the people leaders, you see, like that without about reason, torture people, you know, kill people, torture people. So so you see, so that’s called dictatorship. So like that is so exactly so exactly same. Exactly same this this attitude, you know, self-cherishing thought. Cherishing I, exactly same.
Like that person, you know, dictatorship. The so there’s no one single reason why I’m more important than other per than the other the other person. Why my need is my why my happiness is more important than the other person’s happiness that other person need. There’s no one single valid reason. So you see like that.
And, Oh, my I am more important than this insect. My happiness is more important than happiness is this insect. See? That so there’s no one’s same that insect that insect that worm that worm has also mind, has feeling. Want happiness, do not want suffering, because that’s the same.
So there’s no so is it? So there’s no valid reason logical reason to prove. And you see, I am believing this way so that that is superstition. See, that that is a wrong wrong concept. And not on that, it opens, see, by cherishing eyes, it open door for all the problems, all the sufferings like that.
So That You see, with with self-cherishing thought, you see, living life with yourself, living life with self-cherishing thought. So everything done for self. Even the so many years of education. It’s all it’s all done for it’s all done for oneself. And that and what you see, in their life Mhmm.
All the jobs, all the works done only for oneself. What’s what happens? All the sleepings all the sleeping, you know, all those all that life sleeping, you know, more than more than half of the life remember, I say how long I live, but however, more than half half of the life is going to sleeping. Sleeping not just nighttime, but daytime. So all that gone for all that done for this I, for oneself.
All the eatings since my birth time, all the eatings during all the all that done for the done for the eye. Also and all the treatment when I wanna seek all all the treatment, you see, how much how much one minute how much one minute expenses for treatment. Everything done for the eye, for the for the self. So all the expenses, building house, shelter, everything, you know, for this eye. So the so whole life is it the whole the whole life is giving to the eye, to the to the self to the self-cherishing thought.
Sort of that. And this this one and this is not the first time. This is not the first time. Life living like this, you know, with this attitude, this is not the first time. Let’s see.
From beginning, this is a rebirth from beginning, this is rebirth. Once her life has been like this. Live with the ego self-cherishing thought. You see? So Buddha Śākyamūni Buddha.
Śākyamūni Buddha he was like us, ordinary being. You see, had all the delusions, ego, all the problems, what what what we have, Buddha Śākyamūni Buddha, before what do say? Before entering the path, when there was ordinary being, had all these delusions, you see, all the problems and the the delusions. But but Buddha change same as as suffering before. Buddha, but change his mind.
You see, from the old thinking, old way of thinking, changing I, change from the cherishing others. So so because of that, changes attitude. Because of that, then Buddha enlightened enlightened, achieved enlightenment. Innumerable eons ago. Not not only Buddha Shakyam with Buddha, but not only Buddha Śākyamūni, but nonetheless, other sentient beings who changed so many others who changed their mind from cherishing the eye into cherishing others.
You see, who generated the bodhicitta, the numberless of those beings sentient being, they already become enlightened, already got liberated from the oceans of saṃsāra sufferings and cause of delusion karma and achieved the full enlightenment. So so so what caused why we why why we got stuck? Why we still got stuck in suffering? Still, you see, the circle of and still in the circle, caught in the circle of cycle of death and rebirth. We’re not free.
We’re we’re still not liberated from this cycle of from this cycle of the the rebirth and death. You see? I still were not liberated from this cycle from the suffering of saṃsāra. You see? So what stopped?
So what what made us say? Still, human experiencing sufferings oceans of some sort of suffering. Oceans of human beings problems. I see oceans of the, say, hell being suffering, oceans of hungry ghost suffering, oceans of the animal sufferings, as well as devas, as well as. So what what didn’t allow us what didn’t allow our mind to to transcend, you see, from the self and some side to free.
That which that which we experienced number of times. This is not the first time which we explained number of times from from beginning? Still going still experiencing, you see, I mean, without end. So that is about this is by this mistaken thought. So what I was saying what I was trying to tell, people.
So I said this thought which has no valid reason. Just believe that I’m important than the others. So that’s why that’s why I call this, you know, super superstitious thought. That’s So For this life, you see, we have got all the opportunities to practice Dharma. See, to change.
We’ve got all the opportunity. Practice Dharma means change for better, better life. That you see, correct way of thinking that which cause only happiness, results only happiness, and no suffering. So without life without Dharma is mistaken thinking. That would result only problem with sufferings, dissatisfaction, unhappiness for self, and then also then also, say, harm others.
So it’s to bring happiness. Sort of that. So in this side, we have all the opportunities to, you know, to, say, to change this mind, to transform this mind. Stop all that thinking, all the way of thinking from beginning, but after now, which is a result of my suffering. You see?
See? To to change into, let’s say, new life. You see, our happy life that which fills up the heart, you see, with the inner peace, happiness. Not filled with the dissatisfaction, not filled with misery, you know, worry fears, misery, the inner mind, see, the heart. That we have received not only, let’s say, precious human human body, but we received precious human body qualified the eight freedoms and ten richnesses to practice Dharma.
Whatever Dharma one wish to practice, one can do. And at richness or receptacle, that give say, that gives us opportunity to practice Dharma. Whatever we wish, see. Whatever happiness we wish, we can achieve. That.
All the happiness, future lives, liberation from saṃsāra, full enlightenment, world is all these that one can achieve. And one can cause to numberless sentient beings. I wish it. One could cause others. You see all this happiness.
You see? Happiness this life can cause others and happiness future lives. All the kind of future life happiness one can cause others liberated from saṃsāra, fully enlightenment. You see? By practicing Dharma, by using as this perfect human body, this precious this perfect human body as a gift, as it gives opportunity to develop.
You see? To develop, see, to to transform, you see, from all those negative thoughts into positive thoughts. You see? But if you use if you use this see, with this time, see, we have received the perfect in the body and have met the the the perfect inner body which is extremely rare, so rare to find or find find found. And then one has met Buddhadharma.
That was extremely rare to meet one has met. And especially the my let’s say, the great vehicle teaching, which enable which enables to achieve full enlightenment for sentient beings. The advantage have met this great vehicle of teaching is so that one is a it is a shortcut to achieving the path to achieving. So so one is able to achieve that and able to able to do perfect work for every single being. So it can cause to number the sentient beings.
All this happiness happen this life, future lives, liberation for saṃsāra, free enlightenment. So having met the Mahāyāna teaching, it was extremely rare to meet meditation. Then have met a virtuous friend who can reveal the complete path to enlightenment, not only liberation, but enlightened. You see, have have meant. Many of us have met what do mean?
A His Holiness the Dalai Lama who is who is actually living Avalokiteśvara Buddha in a human form to to guide us. And and many other, say, fully qualified spiritual master or guide of virtue friend, are meant. So if we do not make some progression, if we don’t if we don’t make some progression, you see, this mind in this some development in this life, you know, in this mental continuum. If you don’t make it, you miss out you miss out. Then when?
Then then when? It’s extremely difficult to proceed to to see find another opportunity. Extremely difficult. For eons for eons to eons, see, difficult to see opportunity to to have such perfect condition, everything that we can decide, we can achieve. As I mentioned before, especially, you know, limitless benefit one can offer to numberless sentient beings.
This life, one can offer sky’s benefit, you know, happiness to numberless human beings. The most important most important or most important practice of meditation or Dharma and the purest Dharma practice that is transforming the mind from cherishing I into cherishing others. Instead instead of working for instead of working only for the eye, working for others who are numbers who are numbers, and they need happiness. They they do not want suffering. Yet they’re devoid of happiness.
Constantly, they suffer. So one self say how important is total loss total loss, nothing. Even one Even if one achieves liberation from saṃsāra, it’s just one being. Even if you achieve liberation from saṃsāra, ultimately, it’s just even if achieve liberation, just one person. You see, there are numbers for others who are suffering who need your help.
Who do not have such opportunity, have not have received perfect human body. See, not even not even just ordinary human body. So take an animal body, and it goes have a body like that. Oh, you know, devil. Leave aside perfect human birth.
So haven’t met, say, virtuous haven’t met blind leader, the virtuous friend showing showing, say, unmistaken, complete path to liberation, to full enlightenment. Devoid of that. I have met with Dharma. See, the wis the Dharma wisdom as blind. Dharma Dharma wisdom as Dharma wisdom as blind.
Do not do not know Dharma. You see, no wisdom to no wisdom to judge. What is the correct? What is the right thing to practice? What is the wrong thing to be abandoned?
So here, I would like to mention that how the sentient beings beings how the sentient beings beings that depend how the sentient beings is here. They achieving enlightenment depend to you. They achieving liberation from saṃsāra depend to you. Their happiness depend to you. Depend on soul.
There are so many sentient beings who has come in connection to to oneself. So as I normally mention as I normally mention normally, I used to mention this way that oh, see. That. For example, using my own experiences, many of us many of our students, they experience Many many of your experiences. So until you meet that person, that person, you see, until you meet that person, that person hasn’t met Dharma.
You see? Hasn’t met Dharma. Doesn’t know where to learn. If the person’s wish but doesn’t know where to learn. See?
Wish to meditate but but doesn’t know where to learn. Oh, I see. Oh. Even though so even though there are numberless Buddhas, bodhisattvas, you know, whose I said, who live, say, life only only for other sentient beings. Whose whom they cherish is only other sentient beings.
You see? And whom they work for is only other sentient beings. Seeking happiness only for other sentient beings. You see, walking, seeking happiness for only that person. You see?
But but, you see, until until you met that person, nothing happened to that person. Only after that that person met Dharma, able and then able to learn meditation, You see, able to improve the life, able to have better life, more peace happens. Able benefit of others in the midst. See, before the life before that person’s life was empty, meaningless, that’s not I see. Not totally benefiting others.
So after you met the person Mhmm. Then you see. Have say, able to learn Dharma, have wisdom, understanding what’s the right to practice, what’s wrong to be abandoned. And able to achieve happiness, able to achieve as a able to create a cause to achieve liberation for some sort, able to able to go to able to turn able to turn towards enlightenment. You see?
Follow the path to enlightenment. So that happened only after that person met you. So so many of us have have this story. So that shows so that so you see, even though there are Buddhas, Bodhisattvas, you can see very clearly so many sentient beings. They do depend to you, to oneself.
You see? So now here, that means that means, you see, now here, that means if you are let’s say, if one’s own understanding Dharma is very limited And, you see, no experience of path, no realization. So then, you see, the other there’s so many sentient beings who are who are dependent you. You see, dependent oneself. Whose happiness?
You see, whose development of mind achieving liberation and enlightenment, you see, to cease all the cause of the suffering. However, dependent, you see, to you. So then your quality is very limited. You see? Understanding and there’s no realization.
So the benefit to others is very, superficial, not deep, can’t offer deep benefit to others. So only very small benefit to others. So so you see then here, I’m very sad, very sad. You know, you can you can have so many sentient beings liberating, you know, bring happiness like sun like sun shining. Bring happiness like you can bring like sun shining, happiness in their lives, you know, in in, say, in their mind, you know, dharma.
like sun, like Dharma sunshine in their life, you see, bring light in their life, dispel the darkness in their life, in their heart. So so it’s become, you see, very sad. So now here, you can see. We’ve analyzed like this. So one can see it is of utmost importance.
You see, to develop, you know, oneself to develop mind and path to enlightenment, scripture understandings, and and realizations. See, more we more we’re able to gain, you see, then we can offer deeper benefit to others and deeper and deeper. So, you see, really can help. So number of sentiments from life to life. Even that from life to life, you see, by developing the realization of the past.
So like that. There are numbers of them, you know, sentient beings. As I mentioned before, they are devoid of those opportunities, you know, freedoms as we have. And say, say, as it’s mentioned in the teachings that say, possess possessed by possessed by, you see, the demon of the, you see, spirit, ignorance and attachment, delusions, you know, and they themselves don’t have freedom at all. Don’t have freedom at all.
Totally overwhelmed by, you see, the possessed by, you know, spirit or the demon, spirit possession. In other words, anger, attachment, you see, with these delusions. So become crazy of delusions. Like the crazy person possessed by a spirit. So here, create crazy of the possessed by the the spirit okay.
A spirit possession. Spirit possession. You see? Tibetan Buddhism. Okay.
Spirit possession. So they didn’t self don’t have freedom at all. No control. And then continuously attacked continuously attacked by the sicknesses. The teeth are suffering.
They suffer from pain. Suffering some suffering, you see? Suffering pain. Pain of rebirth, suffering rebirth, pain this the old age, sicknesses, and death, and pain unable to find desirable object. So much pain, you know, sicknesses of mind, sicknesses of attachment, pain of attachment, unable to find desire the objects.
Then even one has found even one has found, then can’t get satisfaction. Still not happy. There’s no inner happiness. In the heart, the heart is still empty. Your your inner life is if the inner life is still empty, Couldn’t get couldn’t fill up with happiness.
Couldn’t get satisfaction, fulfillment. You see? So that so all these suffering pains, you know, Then everyone has found the what if you have separation? The again, there’s again, there’s another problem in the pain. Separation.
And what do fear of meeting as an unselfish object? Think of that. So well, constantly attacked by, you know, the suffering of pain and suffering of changes. The that is the temporary some side of pleasure. If one if one when one one do not analyze, it appears as pleasure.
But the minute when you look at the nature of that, when you analyze nature of that, only what you discover is only suffering. So for hallucinative mind, it appeared as a pleasure, but because your wisdom see, is only suffering. So is it so temporary saṃsāra sense pleasures, which is only natural substance, so only attacking, constantly about this. Then cognition attack the pervasive compounding suffering that haven’t taken this, you know, body and mind within the nature of suffering, You see? Which experiences suffering, pervaded by suffering.
Because it’s under the control of karma and delusion. So that’s what they experience suffering, mental suffering and physical suffering. And contaminated seed of delusion, the seed is imprint of delusion. So prevaded by suffering, and that and that’s it. You see?
They compound the problems. The problems this life problems comes from that, and future life problems comes from that compound, also future life sufferings. So this is how this is how this is how something are constantly suffering. But there’s no there’s no even once minute, second, you see you see happiness, pure happiness. Happiness which is not suffering.
There’s not not even one second. That’s not even they don’t experience even they don’t experience even for one second the happiness which is not suffering, which is not nature of suffering. So this is the fundamental suffering. This the aggregates, you see, the pervaded by suffering, you see, due to the cause, karma, delusion. So therefore now, As I mentioned before, you see, there are numberless sentient beings who has come who has come in connection to you, to oneself, who are the dependent on you for for them to be for them to be free from all these oceans of saṃsāra suffering to complete stop and to achieve fully enlightenment.
The ban to you. See, there’s no less than that. So so therefore so therefore, we can see one need to be qualified, fully qualified. To be able to do perfect work to us, and that means freedom from all the samsaric causes and bring them in full enlightenment. So So one need to achieve.
Therefore, one need to achieve, say, this state of omniscient mind, buddhahood. For that for that, no one need to complete path. The gradual part of the higher capable being. So what is the gradual path of the higher capable being? Who seek So who left who left behind the self generation thought?
The thought seeking happens for ourselves. And and seeking and seeking goes to the full enlightenment. And any means to achieve that, and then there’s a generate and create compassion towards all sentient beings. That’s why bodhicitta. With this, then practice the Buddhist sattva.
Yes. Six. So that graduated path of the higher. So to achieve the to achieve the graduated path of the higher capable being and the general to achieve the graduated path of the higher kettlebelline, then that depends on preliminary achieving the gradual path of the middle capable being. The middle capable of doing that is who left the this who turned back towards saṃsāra.
You see, detached to saṃsāra. We turn back back towards saṃsāra. You know? Detached to saṃsāra. Through saṃsāra, saṃsāra, so to saṃsāra, desire realm, form realm, formless realm.
No. Say, do not desire realm, form realm, formless realm. Those realms and and, you see, desire being there, the sense pleasures, any sense pleasures. Not only human being, but devils who has billion times much more greater enjoyment than the than the most developed most developed human country. Those enjoyments.
So comparing Dawa comparing Dawa, the most most developed human country, which is great enjoyment, it’s like it’s like Africa. It’s like the it’s like the very primitive. It’s, you know, extremely primitive. So from from here, from Malaysia, then one go to those very permitted places, extremely poor, so poor. Nothing that so like that.
You see like that, you see comparing devils to human being, human realm, even the most developed human country. So however, desire realm sense pleasures in the form realm. Even those even those happiness developed through Samatha, the firm concentration, the firm contemplation. So even the highest realm formless realm couldn’t couldn’t find couldn’t find such couldn’t find attraction even for one second. Only see desire realm, all the pleasures, everything, all the nature was suffering.
And as well as the form realm. Even those realms achieved through meditation. Even those happiness achieved through meditation, through Samatha. Only even that realm see only nature of suffering, including the formless realm. Even in the form formless realm do not have suffering of pain and suffering of change.
But the form realm form realm is not free from pervasive compounding of suffering, the fundamental suffering of saṃsāra. All those are under the control of delusion karma, so per pervaded by suffering. So all this all the saṃsāra realm, all the three realms, This is it. You discover, you see you see like, you know, like being like being like yourself being caught, you know, in the midst of the hot red hot red fire. So like that, the whole rhythm you see like that, being the middle of the at the midst of the hot red fire.
Or the in the it’s like, as I mentioned, all of the before, like, drowned in the septic tank. You know, the all the from where all the toilet things come, Septic tank is drowned in the all that all that filled the adrenal. So they can’t stand even for minute being being inside that. So that seemed the whole saṃsāra like that was discussed. Like the per person who is person person who is caught in prison.
So no interest, no interest, no confined, attraction even one second in prison. You know, only wish day and night to get out of that. So like that like that realizes how this the realms, whole entire saṃsāra, only nature of suffering. Only realms of suffering. See?
It’s the nature of suffering. And can’t find attraction even in the dream. Can’t find attraction in attachment interest, you see, even in the even for one second. Even even in the dream come come. That’s that.
So seeing, holding on a mature self. So then seeking liberation. Goal, you see, liberation. And for the means to achieve that, then practicing three higher trainings. Higher training of morality, higher training of the concentration, higher training of wisdom, and that is the found the fundamental path of future liberation.
So then on the base of that, we need to the five paths to see the there’s a there’s a five paths. So the path of accumulation, preparation, path of seeing, meditation, no more learning. So the three training is that. So that is the foundation. The essence.
Means means to achieve liberation from saṃsāra. So now now to achieve the greatest part of the middle of kennel being in general, one need to achieve the one need to achieve the, you know, great a preliminary gradual path of the lower capable being. Gradual part of the lower capable being in general. So So that is yeah. So so the gradual path of the lower capable being.
That is whose attitude is this? The You see, that that meditate to that person, you see, met oneself free from the from the The confused mind or the the attachment, the painful mind grasping this life. Grasping, clinging the painful mind, grasping this life. That doesn’t give you peace, that which doesn’t give you because by that, then so that mind which doesn’t which doesn’t give you peace, which doesn’t give you any peace and brings brings all those that this as it brings all the confusions, problems of this life problems of this life. All the confusions, relationship problems, and the dissatisfaction, the painful mind dissatisfaction.
You see, friend or what material position that even one has but not satisfied always wanting always wanting better and more, but not not ending. And that way that way, unable to unable to find a satisfaction, happiness in their life, inner happiness in their life. So all the problems of this life and they engage this this attachment, painful mind grasping, clinging to this life. So engages oneself to then all all sorts of things, killing others, stealing from others, then sexual misconduct and then bring so much relation bring causing so much pain to oneself, to one’s family members, to other people. You see, bring make making the life they bring making the life, yeah, I see.
That which brings life, bring into hell. One is not born in hell, but mentally, you know, this attachment, this painful mind grasping this life. So strongly grasping this life. And that makes you engage where all these sorts of various need karmas and then bring so much problem in life. And for year for years for years and years of pain in the heart.
So the pain in other people’s heart for many years, then suffering. Due so due to this attachment, you know, the painful mind grasping so strongly the this life. So which causes loneliness, depression, and all the worry, fears, so many things. And that person becomes alcoholic because of all these worry and fears, then you have no other you the person doesn’t know meditation, antidote meditation to overcome, to bring peace and peace and happiness, to control the mind, control those painful painful mind, anger, and that attachment. Do not know meditation techniques.
All this all this, you know, do not practice Dharma. So so then only object that one has is the alcohol. Then one becomes alcoholic the whole life. Then can’t life become say, we’re so precious so precious the human body, unable to benefit others, unable to benefit oneself. So totally wasted.
You know? Wasted but wasted, but it life span creating cause of suffering, and the life life is gone by only suffering. So that so end of life like like this. So that so many people make making enemy. So many friends want to make enemy.
So many people who were able to be an ally, one makes enemies. I mean, one makes enemies. Because of this with this attachment, this painful mind grasping this thought. So like this, that Once because such because such is strong, this, know, the mind is a when somebody when even a friend, even a closest friend, dearest friend, you see, that didn’t help. She didn’t harmonize to this attachment, didn’t help do do do something, say something or act something, think something opposite to opposite to this attachment, so strongly grasping his life, then get angry.
Then you see the or many other negative emotions arise, anger arises. Then that does how even though that person is not enemy, this friend is not enemy before, but now but now you met that person enemy because of the because of that, this strong painful mind, the attachment grasping to this life. So, however, then the other things, when you don’t know what to do with the problem, yeah, when there’s a problem, you know, lost business or relationship problem or things like that, One one one one, I say, lack of meditation, lack of knowing Dharma and lack of meditation practice. There was this problem when I encountered this problem. Then the other thing is a common suicide.
So this attachment, this painful mind grasping leads to suicide, then you see it it then this kills oneself. Nobody kills nobody kills, but I see. One kill oneself by following this desire, you know, strong grasping this to this life. So therefore, even even the person trying to practice Dharma but doesn’t become Dharma. Trying to practice Dharma, trying to do many things trying to do many things but not becoming not becoming holy Dharma.
It does not become holy Dharma. Mhmm. Even one does prayers or say meditation. Even one does meditation, but we see this attachment comes looking for power in this life. Reputation power.
The purpose is it? Attachment rises. When you start to mint it, this attachment rises. And then you see, to achieve power or the firm, you see, the one become creative meditator or famous. So to meditate so that to have wealth or, you know, disciples there are many disciples, also that to meditate.
So it’s the attachment rises. When you try to practice Dharma, but then attachment rises, then you see, you see, it gives wrong purpose. And so it doesn’t become Dharma, holy Dharma. It becomes world Dharma. So even even try to retreat try to do retreat.
Finally, give time to retreat. Finally, give time for one’s own retreat. But, again, then the attachment arises, and then totally, it actually, doesn’t allow to become dharma. It gives a wrong reason. So that so the lower capable being’s attitude is detached to this life.
In a means, free yourself. Free yourself from this painful mind attachment grasping this life, which brings all the problems. So free yourself from this. And then and then objective, you see, seeking the good rebirths for the next life. And for the success for the means to that, then, you see, the by taking refuge to Buddha Dhamasanga, then you see, what the Buddha explained, then the protecting karma, abandon cause of suffering, the the ten virtuous actions, those abandon and then practice the ten virtuous morality like that for this.
Folks. Yeah.