Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this two-hour teaching, Lama Zopa Rinpoche uses a logical argument to show why cherishing others brings happiness while self-centeredness brings only harm. With a simple numerical comparison—if two people are more important than one, and three more important than two—he shows that numberless sentient beings are infinitely precious compared to yourself. Even a single being, whether human, animal, or someone who harms you, is more precious than all the world’s wealth, because cherishing them generates bodhicitta and the path to enlightenment. He addresses obstacles to lifespan (exhausted merit or negative karma) and introduces the White Tārā long-life initiation as a remedy. Woven throughout are reflections on the rarity of human birth with the eight freedoms and ten richnesses. A meditation on where your priorities truly lie.
File metadata (for organising)
File: 2005 06 03 3 TAIWAN WHITE TARA.mp3
UUID: bb849f31-60d7-4c0a-921c-5e0d52bdfc27
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-03
Recorded at: Buddha House Adelaide
Duration: 123.0 minutes
Words: ~7,492
So so conclude this part of topic. So so it become so this self the selfish mind you see, not only it has been harming to oneself from beginning from beginningless life. I see it. From beginningless life. Not only that, And that will conditionally harm the future to us.
Until until one do not change, interval do not eliminate this. Not on that. That is that is for for one being, one’s obviously harm that one’s. But this one, it’s been harming to numberless, it will be harming to others who are numberless. Let’s see.
In the past, this this ego, self-cherishing part has been harming number the numberless other beings. So even this life, it harm many beings. So throughout the life, if you think from life to life, you know, it harms, you see. So like that numberless, it harms. So we should we should, you see, we should reflect, analyze, you know, that it harms, you see, to numberless sentient beings.
So so therefore, deep so therefore, this become this become you see, imagine, this become emergency. This program emergency. You know, for somebody with a heart attack, imagine run to emergency hospital. So much more than that. This program emergency can’t wait.
Can’t wait. You know, can’t wait even, I say, can’t be there even for one second, you see, without, I say, without eliminating this, you see, without destroying this, without, you know, eliminating this from your heart. The the other thing. The two people the two people, you see, two two people more import by number, more important than oneself, more precious than oneself. Two people.
Then, you see, three people even more important by number. Here I’m talking about who is more important, you or others. So I’m saying by number, the two people is more important than one side. That even three people is even more important than you. Then you see five people is even more important than you than you.
So ten people, even more important, becomes so important than you, you see. Then, you see, one hundred people, they’re much more important than you. You see, the and the needs, you know, free from suffering and who’s needs is more important? Either one person or the hundred people? The two people.
Then go to hundred people. They need to free from suffering and to achieve happiness. Either one person or these two people or the hundred people. So, you see, the hundred because then two is a two two people need freedom from suffering to achieve happiness so important. Isn’t that the the unbelievably important?
They need to see freedom from suffering to obtain happiness within. So so so so now they’re numberless. They’re numberless others. So, of course, of course, most you and you, just one, nothing. The others, nonetheless.
So, you see, they become most important one in the most life. I see it. And they need, you know, to free from suffering and to achieve happiness. You see, they need become become most important. You see, become most important with their numbers.
So so in so in one’s life, you see so living say, working for oneself, living life, working for oneself, wants happiness. Working for two people’s happiness. The two people, there’s two people happiness more important. Then hundred people’s happiness. Working your life, One hundred people’s happiness, so important.
Then now the then the rest is numberless. You see, become how important that is you to work for the others who are noblest, you see. You know, their happiness. So become so that become the most important than anything else. You see?
So now, to see benefit to I say, to use one’s life, to live one’s life, to achieve happiness for hold on. Let’s see. The the more the most precious, you know, that’s kind of most important one. Okay? Sorry about that.
Yeah. Maybe. So now here you can see. Just you’re working for two people’s happiness. You know, two people’s happiness become become very I see.
Two people’s more important, so they need more they need happiness more important. So you’re working for a team. Triple happiness become very important. So now the the the rest number of things working for their happiness. So see, so that’s then the most that’s more more precious, important one.
They need happiness, the most important one. You see. So so therefore, now you compare to you working, you’re working for yourself. You know, you’re you’re just only actually happiness for yourself. So now here and give up all the give up all this.
You know? From the two people, rest. Rest, numberless beings. This is not working for the happiness. So now here, and to free them from suffering.
So now here, loose very now here, you can see the differences. It’s this here, this totally I mean, of course, how selfish it is. But beside that, you see, I mean, you are obviously, you are working for nothing. So, you see, by giving up all this, working for all these numberless other beings from seven to numberless other living beings who need happiness, you know, Say, to to to to to help them. You see?
So here so here, if you analyze so one’s self working for one’s own happiness here. One for one one one living being, and that that is even oneself. So it’s become I say I say I say not only not only how extremely selfish is, but it’s I say, it’s like a total total waste of life. Total waste of life. This is I say you see, it’s totally empty.
You see, nothing. Not only that, not all that, but the cherishing eye, as I mentioned before, it become cherishing I, cherishing I become the root of all the problems oneself and other sentient beings cause harm to other number of sentient beings, you see, besides oneself. So open the door open the door for the sufferings. As as mentioned in the Buddha’s teachings, you know, Opening the door for all the sufferings, cherishing I, you see. So cherishing others, opening the door for all the happiness.
See, when you cherish others, so moment to moment you have you see, while you cherish when you cherish others, you know, moment to moment, you have peace. Just right at that moment, have incredible peace and happiness. Then then you achieve your say, not only so much success, happiness in this life, you know, not only that, but happiness in all the coming future life. You can achieve that. Then you achieve liberation from saṃsāra.
You see, forever from all the samsaric causes. You achieve that. Then you achieve happiness, enlightenment. You achieve from that. By cherishing others, You see, open the door for all the happiness for you.
Then it open the door for all the happiness to others to other to numberless other living beings that you’re able to say, they they they receive happiness from your from your, you see, good heart, ultimate good heart, bodhicitta, cherish others. They receive happiness in this life from you, from your good heart. They receive the happiness or the coming future life happiness, you see, from you from your good heart, cherishing others. Then they receive liberation from saṃsāra, ultimate happiness. The number of sentient beings they receive from you, from your good heart, cherishing others.
Then they receive fearless happiness, enlightenment, the numberless sentient beings they receive from you, from your good heart, you know, cherishing others. So it’s opening the door for all the happiness for you and for all living beings. You see? So that so there’s huge difference, you see, cherishing I and cherishing others, you see, and the the benefit, you know, harm and benefits. So now, like that.
So now here, you see the you can see now the importance of cherishing others. You see, cherishing others, important working for others. Start you know, starting from two people, you know, from there, numberless. Okay? You can see the importance there.
And now next one. Next one. Now before I mentioned the point two, you see, with more number than you. So now, next one.
This person and you, who is more important? You know? This person, one person, and you, who is more important? Who is more precious? Next point is that.
So now, you see, just to make short that so it’s clear. But by cherishing eyes, you see, it only open the door it only open the door for all the sufferings, the problems, all the unresolved things. Okay? The happiness, you know, obstacle for happiness. Temporary ultimate happiness.
Okay? For ourselves and for others. So now here, cherishing this one person, this one sentient being. If you cherish if you cherish this this insect, this person, you see, there’s enlightenment. You can achieve enlightenment.
Peerless happiness. Peerless happiness, the completion of the, let’s say, the complete qualities of cessation and the gross and subtle defilements removed, and the complete qualities of realization you achieve. If you cherish this one, if you cherish this one sentient being. But if renounce, if you give up, you don’t cherish, you will never achieve enlightenment. You will never achieve enlightenment.
Anytime. See, forever. As as long as you give up this sentient being, as long as you don’t cherish this sentient being, it is impossible to achieve enlightenment. See, there’s no enlightenment for you.
But if you cherish this one sentient being, there’s enlightenment. So that means that means liberation saṃsāra, you know, all the suffering causes, total liberation, total everlasting happiness. Then all the realization part. So all this you achieve. Completing two types of merit and achieving the completion part, you know, achieving the dharmakaya.
So everything happens if you cherish this one sentient being, this one person or this one insect. You see, you know, whoever it is or the enemy, the the person who the person who hit you, who always criticize you. You see? So as long as you see. I see.
So the conclusion, if you don’t cherish this this person, this this one person, if you don’t cherish, there’s no enlightenment forever. But if you cherish, there’s enlightenment. There’s all the all the realizations, part of liberation. You achieve. That means that means that person, this person, if you cherish this person, you see, you achieve.
From this person, you achieve all the realizations, the path, liberation, to enlightenment. All those qualities you achieve. So you become bodhisattva, all the bodhisattva’s qualities you achieve. You become buddha, infinite qualities. Buddha has infinite qualities, you see.
Holy body Buddha’s holy body, holy speech, infinite qualities. You see, state of omniscient mind. You know? Seeing directly all the past, present, future, all the phenomena all the phenomena, you see, at the same time, directly, without slight mistake. So you receive all this from this person, from this insect, if you choose.
So, you see, so now this person’s most kind, most precious one. This insect is most precious, most kind one in most in one’s life. You see, more precious than whole scaffold filled with billions of dollars. Not not not not. Not not not Taiwanese dollar.
This the higher one. Anyway, euro or I say the US dollar was so whole scaffold filled with US dollars. See? Or euro. So pound, okay.
Okay. Whole scaffold with a pound. See, this person, this insect, this person more precious than whole scaffold with billions of pounds. Whole scaffold is filled with gold, diamond. You see this?
This person, this insect, even this one, the most precious one, kindest one in your life, even with that much wealth filling the field of the sky. So even the wish-granting jewel, you know, jewel, jewel that you put on the top you on the fifteenth on the fifteenth, you put the jewel on top of the banner, banner which top of the house. Then you whatever you pray, you get all the material, you know, all the enjoyment. All the material is enjoyment by praying. So this person, this this one person, this one insect, is more precious than even that which is the wish-granting jewel.
The most precious one among all the world. Even the field of all sky filled with wish-granting jewels, you see. If you compare with more precious, that means that much wealth and this person or this one insect is more precious. No comparison. All that, that much wealth fill the whole sky, which you can do, is nothing.
The value is nothing compared to this one person, this insect to say. Why? Why this is more important than that much wealth? Because that much wealth alone, you cannot stop rebirth in lower realms. You can’t achieve higher rebirth.
You can’t achieve you can’t achieve liberation from saṃsāra. You can’t achieve enlightenment. But but if you if you check see see, the the the see, you can’t generate compassion because they don’t have suffering. They don’t have mind. You can’t generate compassion thing.
You see, this is another reason. So here, this sentient being is in the midst of suffering. So, you you you can generate compassion. Then you by generating compassion, you extract bodhicitta. You see, then you enter the Mahāyāna path, you see all the realizations.
You see liberation from saṃsāra, you achieve enlightenment. You see. So this person, this sentient being, this insect, most precious. So all that wealth, there is nothing. Sort of like that.
Sort of like this. So therefore now, now conclusion. You see, who’s now conclusion? You are more important. This person more important.
This animal is more important. So one by one. So now here you can see this one sentient being you see, what is animal or person or whatever? See, most precious. The most precious one in your life.
You see? So now like this, every sentient being, numberless, every sentient being just like this, everyone is most important, kindest, most important in your life, you see. Source of your source of your all the past, present, future, all the happiness including enlightenment. See, they are the they are the ones who give you all the happiness. All the past, present, future, all the happiness, including enlightenment, you see.
Who who who enlightened you, who who gives you enlightenment, they are the ones. So if Buddhadharma there’s Buddhadharma Sangha, they will pray, you know, we purify on the karma, which is blessing, ritualization. But Buddhadharma Sangha come from sentient beings. Buddha came from sentient beings. Buddha came from bodhisattva.
Bodhisattva came from bodhicitta. bodhicitta came from great compassion. Great compassion generated when the kindness of the kindness of the suffering sentient beings, the obscured suffering sentient beings. So, you see, even Buddhism Buddhism came from sentient beings. So so they are they are the most precious ones in one’s life, you see.
So so therefore now so therefore now therefore now in our life, most happy life, most enjoyable is when we by cherishing, by cherishing the, you know, whether it’s one person or whether it’s many people or animal, you see. Whether it’s one or many. You see, offer your life or that however, able to do something, able to help something, to benefit something. See, even something very even it’s a very small thing, small help, but this is the most enjoyable, you know, happiest life. So by thinking of it, but of course to feel that you have to understand how this is the most kind, most precious one in your life.
So, like that. So then maybe then maybe maybe we are pretty brief, and then make a quick initiation. So just just before the break. So the the Buddhist sūtra, you see, so this one sentient being who hate you, you see. So you see, who criticize you, whatever the person harms you.
Now, this person is a this person is cherished by bodhisattva. You see, cherished most. Like how the mother cherish her beloved child most. So like that, this person is cherished by holy being, bodhisattva, See? Cherished the most.
So, see, not not only one bodhisattva. Numberless bodhisattvas cherish this this person whom whom who harms you. You see, Numberless bodhisattvas cherish this person most, you see, they cherish the most. It’s like the heart, the heart. You see?
So therefore so therefore, small if it’s small help you give this person is best is pleased most to all the bodhisattvas, to all the holy living bodhisattvas, you know, who say, who has not thought of seeking happiness for themselves. You know, only thought of seeking happiness for others, only cherish other sentient beings. Whatever the bodhisattva does, you see, even each breathing in and out, every single thing, only the number of sentient beings. So, therefore, a small help that you offer, you it’s more comfort what you offer to this person is the best offering, most pleasing to all the bodhisattvas. So small harm you give, you know, then harm to all the bodhisattvas because that makes them unhappy.
It says, like a small help you give the mothers, the child mother blood, the child mother. Small help, even calling, even saying some saying, you know, few nice words makes the mother so happy. Not so happy. Or if you stood the words criticizing her makes disturbed the mother, makes the mother so unhappy. So that here then, if you if you make little if you offer little comfortable, little service makes all makes all number of bodhisattvas so happy.
And if you make little harm, then you say, it’s like harming all the bodhisattvas. See, displeasing them. Not only that. This person, this sentient being, you see, who harms you, who had you, what you call it, cherished most by Buddha, cherished most by Buddha, by Avalokiteśvara Buddha, you see, by Mañjuśrī, all the Buddhas. You know?
Numberless Buddhas. This person cherished by all the Buddhas most. You see, the the nabalas bodhisattvas, they are trying to achieve path, achieve enlightenment, to in order to benefit, to help, to benefit this person. Numberless Buddhas, numberless Buddhas, they become enlightened in order to benefit to this person. You see.
So this is cherished by all the Buddhas most. So they were now saying, your your little service help to this person, but the best offering, most pleasing to all the Buddhas. And little harm, see, displeasing, like harm to all the Buddhas. So, you see, like that. So Buddha said in Sūtra, the sentient beings and and me, same.
The happiness, suffering, same. Similar. Harming to the sentient being is a harming to me. Benefiting sentient being is a benefit to me, Buddha said. And I have I have achieved this holy body of a Buddha for the benefit of sentient beings.
For the sake of sentient beings, I have achieved this. So but I am sorry to say said that. So this is also this is also helpful to see how sentient beings are so precious and, you see, to not I say, to cherish and to not harm and to help to benefit them. So these are these are the reasons to cherish others, okay, and benefit. So that so maybe so this maybe break for PP and then now we do, say, I will do express initiation.
This express express delivery express delivery. So express initiation. So what I explained is the purpose of taking so purpose of taking long life initiation. The actual purpose of why we should have a long life, meaning purpose of life, is to set each other to benefit others. So for that purpose taking long life initiation.
Chenrezig Samādhi said that she prepared, you know, the Golden Light Sūtra and also stupa there. And then later, you know, when I think maybe after the initiation, they will come up to take blessing. Yeah? Mhmm.
And then I remember this the official who came the other night, he will check it. Give to him and then explain the benefits of Golden Light Sūtra, and then he can give it. The leader. Yeah. Of this The town.
City council. Okay. He’s not my he’s the city council. That the city council, there’s a group here, then he said something like the mayor. No.
It’s it’s oh, this one. Oh, I see. I thought it it’s it’s not the mirror of the No. So to or end of the system to explain to the people who’s going to the center. But two people, we don’t have that many copy to give, you know.
Oh, only two. Means two Oh, yeah. Oh, two people. Okay. Yeah.
Mhmm. To him. She said she prepared copies, and then he will check when he comes up to take care the Sure. Can give to him stupa and Okay. And the text.
All the stupa. Stūpa? Yeah. Much is one? Eight copies.
Oh, I see. So they gave all to give it to him. Yeah. Eight copies for him. That’s fine.
I think she gave five or six. I don’t remember. Anyway, there are some she kept for myself. Yeah. Yeah.
She kept separate Well, I have in I have in the room. And room chair also has Where the throne came from? The thorn came from where? It came from. From one of the centers.
It must be one of the centers. You know, from one of the centers. Oh, because I feel this altar level. Uh-huh. So You know?
Feel a little bit bad. Yeah. See? I feel a bit bad because the altar is lower. Yeah.
Oh, I see. It’s just that. Uh-huh. Uh-huh. And is it?
Belong to the Gompa? Yeah. Yeah. Uh-huh. Yeah.
Because Uh-huh. Only the throne is from his monastery. Oh. I just suddenly remember I remember they have very high throng. Oh, I see.
So he goes up. He made this throng when Choden Rinpoche came here to give Yeah. Because that time, no throng, so he just made one for Choden Rinpoche. And after they kept in his former storeroom. Much merit is collected.
Uh-huh. Much so much merit is collected to make the throne. So, you know, to to the spiritual master. The the guru to make. Yeah.
This is the same as in practice, you know, that creates enlightenment. So there’s often thrown. So you so here, you actually actually, it’s a throne offering. Normally, we visualize offering the throne, to request to stay and to teach.
Yeah. Yes. Yes. Yes. Uh-huh.
And then must also yourself to be say yeah. You know, to to teach other beings in the future. So come for that. Just feel a little bit there. Like, with the throne, the altar is lower than the throne.
Uh-huh. This is what I told myself. No. I think a little bit. I see.
I see. Yeah. Just for myself. Does does she want to see me? Or Oh, yeah.
She’s the one who asked question. She’s working for hospice. That one There’s there’s a whole material Of recent time Malaysia and Singapore, there’s hospitals. So I give a talk and, you know, so every school she goes through, read read study all that. So that’s also my advice there.
Different ways is hard to help. Mhmm. Especially people who come whom you can’t communicate. Should you know, children, they’re dying. You know, old people are dying who can’t think.
You know, especially those who can’t talk, who can’t, you know, can’t communicate. So those are even more difficult. The human beings can talk. Mhmm. Let’s say there’s some possibility to advise them, you know, but but then children or old people Mhmm.
There’s no hope. There there are many of us who can’t can’t can’t understand it. Mhmm. So those are hard to help. So there’s a lot of there’s a there’s a lot of should go over all those things that can be very helpful.
And there’s there’s quite there’s quite a few mantras. There’s quite a few mantras. You just chant this every day. Then then just the person seeing you seeing you is help become great purification. Purifies even the five unvirtuous karma that they’re seeing you.
Then they can’t yeah. So there’s a little bit just seeing you. I’m gonna benefit those mantras should decide. One of the things is, of course, ten malas a day. Mhmm.
Doing less quite often. Doing this quite often. And then ten malas a month. After ten malas, that also does. That also just they’re seeing you.
If they’re blind, then they touch. But if they see you I mean, the those who can see you, then you can touch, and they see you purify both ways. And if he also, they even there’s one mantra, even if they hear your voice, your voice purifies and karma comes out. It means no question. Those can’t sit and touch.
So the people are there. So there’s few mantras. It is not translated into Chinese. I taught it at the house, the notes are there, so they put it together. So Rinpoche should have.
So she so it should be taught from Chinese. And then she should have that. She should practice that. That’s mantras. That’s but that’s not all the hospitals not all hospitals, even daily life when you go around, you know, anybody you meet the animal people, anybody you see, you touch Mhmm.
Then you come and they feel fine. Fine. It’s not only the people are dying. So there’s a lot of benefit there. So but because what happens is you see, the people who are working with hospitals, they see the the Christian man trying to pray, they want to see some result immediately.
You see? They can’t so they get discouraged. They they think there’s not much benefit. So therefore so I mentioned these things. There’s a lot of benefit if you do this man just So, you know, just by seeing you, by your touch.
So the people are worried because the volunteers become you know, they become discouraged. Mhmm. They don’t see any result. So so you should make sure you make sure that I didn’t I didn’t go over to revise, so I think she’ll be okay. So she’ll be talking to Chinese.
If she can read English, then it’s okay. She can do that. Uh-huh. Okay. She said she needs to go back to the hospital to have meet two meetings tomorrow.
So she said she she goes back in at twelve fifty, you know, ten to one o’clock. Oh, okay. Good. Yes. She says she That’s okay.
If initiation has a vision Okay. That’s complete. She has to leave. Yeah. So complete.
Uh-huh. Might finish. Uh-huh. Uh-huh. It doesn’t matter.
I asked her how many people she I asked her, you know, many people die in the hospital. She said, yes. Sometimes seven people die. Mhmm. Yeah.
So that’s but studying all the materials is very useful. Okay. So I can get from where. But this month, she’s Rinpoche has. Can read English, then she can read Chinese.
Then she can okay. Yeah. It should translate into Chinese because everybody needs me. Yeah. Sure.
Yeah. Mhmm. So in order to ground initiation, the White Tārā long life initiation there. Before I mention that, obstacle happens the untimely death, it happens at the Did you some negative karma. Some unrighteous action committed, then certainly there’s a live obstacle untimely it happens.
Or there is no negative karma, then a short merit. Say, what they this is life. So the the the so death happens due to one of these reasons. So So due to negative karma, the and and that that happened, then the solution is to purify. There are many practice of purification to to to do those practice of purification.
Then due to that happened due to finishing the merit, then one engages in practices and collects, you see, extensive merit. I’m not going to go to details. So the so just general to get idea. I’m not going to go over the methods.
So then I may already mention, so, you see, offering service to those powerful objects, as I mentioned before. Then maintain emptiness and bodhicitta. So with the with the sincere heart, compassion, during service that for sentient beings. So they collect so much merit. So anyway, the teachings explained how to collect more and extensive merit.
So in the Lamrim, the heart of all the eighty-four thousand teachings of Buddha, So on practice means of collective extension method. Okay? Then that happened the let’s just say, lack of merit. Then that Then you see one take the there there there’s a very there’s a method to prolong life. Taking long life initiation.
There are many different deities who are are to grant long life. During meditation and meditation, then taking the long life initiation like this, White Tārā tonight. Then there are many practices for long life, the meditation practice. Holding the vase, bringing the wind up by crossing the legs, then you bring the wind down, holding like a container at the navel. That also becomes a a means for long life doing that for quite a number of times.
So then eating the sky like food. Then say, saving, saving people who are sick, you know, who have life danger, helping them helping them, serving them. People like who are suicidal. And then you give advice. You do consultation and giving them long life.
Also saving the lives of animals who are going to be killed, cause them to have long life. So you cause a long life to others. Then due to the karma consequences, you’d then even you don’t wish to have long life, but it’s because of the karma consequences you have long life. So there are many, say, in making a statue of Buddha, there are long-life Buddha statues, tsa-tsas, it’s also cause for long life. So there are many other practices for long life to prolong the life like that.
So so the untimely death happened to end of this, then this different practice is done. So that so now here so in order to now white white Tārā is very powerful. One of the method to have long life is that whenever it’s a life obstacle, to make a statue of white Tārā or to make a thangka of White Tārā. That’s very powerful to have long life. So every time when there’s obstacle in life, untimely death, see, then you make White Tārā statue of White Tārā thangka and all that.
And even even most even most powerful is that on the on the Tibetan eighth, you make. The long life deity. On the eighth on the eighth, then you start, so we will, you know, artist start the drawing of Tārā. And finish finish the day and consecrate in same day. So it can be also tougher.
So eat and then make what type of statue or painting. Then the same day you’re blessed. So that’s very, very powerful for long life. When there’s a when there’s much like obstacle. So therefore, as I explained the reasons before, then, you know, mean purpose of our life is to benefit others.
So the so now here, then so that has initiated the sadhana, the lama’s side, you know, during sadhana, during self-generation, front-generation blessing of ours. Then they they are giving torma in the offerings that was done. Then they generating from the side of the sadhana, cleaning the mouth, offering prostration, scattering flowers, now they’re offering mandala. So here, this is Tantra practice. This is Mahāyāna Tantra practice.
So it involves visualizing the lama, not only essence of Tantra, but involves from the self-generation side visualizing the aspect also Tantra. With Tantra, the fundamental practice of Tantra is to stop impure appearance concept and practice pure appearance and pure thought. So that’s why it involves here, visualizing the lama. Not only essence of White Tārā, also aspect of White Tārā. So that didn’t offering Mandala to receive the initiation of this.
Maybe just maybe just mention that. Doesn’t matter. What you’re gonna say said. So this time this time, not only that we have received the precious human body. Even just to just just to be human being, enough just enough to get a human body, it it needs preliminary having practiced, having lived in pure morality in the past in the past life.
Pure morality. So but enough just have to taken the vows, you know, or or the That’s not sufficient. Just have a but leave it pure. So that need that cause, the creation in the past. Otherwise otherwise, we cannot we wouldn’t have received this human body at this time.
So so that so one can see how that is so difficult. You know, first of all, to doesn’t understand the taking of vow, you see, morality. Yeah. Doesn’t understand Because you have to, you know, you have to you have to understand Dharma, you have to understand karma to that. The abandon cause of the suffering karma, practice virtue cause happiness, you see.
So because of that because of that reason that then you take a vow, the lay vow, then take lay vow, then those those were taking longer term vows. So therefore, I say, that is that is not easy, extremely difficult, Even even thought to rise is very difficult. So even one is taken doesn’t mean able to keep able to practice, you know, able to keep pure. So by looking at the world, it’s very difficult. And even relating to oneself, it’s very difficult to practice.
You see, to to take a vow and to live pure is very difficult. So therefore, to be human being, just enough to get human body is extremely rare. Now this time, not only we have received that, but we have received even more precious, even more rare human body than, let’s say, than general human body. Here, qualified with eight freedoms, ten richnesses, which are eighteen qualities we have this time.
human body with eighteen qualities. So so if you are if you are if one is now if one is now in a hell realm, then how how it is so unbearable is that from this you can get an idea. All the human beings’ fire, how hot it is. The end-of-world fire is sixty or seventy times hotter than the all the human world fire put together, the energy. You see, the how hot that is, much, much less than an end-of-world-time fire.
Six or seven times much hotter than this one. Then the one tiny fire spark from the hell realm, one tiny fire spark. That how hot it is, seven times hotter than end of end of the world fire. So you can see even one tiny fire spark from the hell, that hell realm is unbelievable. Unbelievable, unbelievable hot.
So like that. Now I can’t imagine that actually born in the, you see, in the hot hell realm, meditative fire or the iron iron one is with the fire, hot red burning iron ground or a house. Can’t imagine, you see, everyone is there everyone is there now. It’s most unbearable, you see. It’s even for minute.
It’s suffering for minute. It’s like eons, you see, because it’s so unbearable. So it’s like that. So anyway And then the body you see, when you’re when one is born in hell, all the obstacles are there. So the body is taller, tallest body.
So like a ridge of a mountain. So because of that, much more suffering. Then skin is like infection when we have a wound infection, very thin skin. Very thin skin. It’s whatever touch, you see, is it unbearable, so like that.
Skin is so tiny. Do need karma? All this do need karma? See? All this, you know, whatever the worst is that suffering, you see?
So so a certain skin. And then, let’s say, sort of that. So due all these reasons, suffering much heavier. And then, then length of the length of time, even the very first hot hell realm, length of life is how is it? However, it would if I remember, it will take time to count the big numbers.
So many billions of years. You see, human many billions of human year like that. You see, when I even the very first hot hell, which is supposed to be the lightest, the shortest, lightest comparing to the lower ones. Light lightest suffering and the lightest shortest, you see, lifespan. Compared to a human being, many billions of human years.
So like that. So therefore, we are now there in no way to practice Dharma. You see, totally overwhelmed by unbelievable suffering. So therefore, not being born in hell, you know, I have freedom to practice Dharma. So how fortunate I am, How miracle is this.
You know? Fortunate. So conclusion is so now even even in one second, you know, even once by having this freedom to practice Dharma, not being in hell, you see, I can achieve any happiness I want to achieve. Happiness future lives. Going to pure land and liberation of saṃsāra, fully enlightened.
Even yeah. Even each second time, I can achieve this. You see, by having the freedom to practice Dharma, not being born in hell. So it’s so this freedom is so precious. Unbelievable precious.
So therefore, see, all this happiness comes from only only from virtue, Dharma practice, not from non-virtue. All this happiness is from virtue. So, therefore, without wasting my life, let’s say, life from now on without wasting, I must, let’s say, make my life every second meaningful, say, practice Dharma. K? So that then send if I’m now in the hungry ghost, you see, then cannot find a drop of water, spilling food for hundreds of years or thousands of years, cannot find.
So, you know, so have a karma. And so therefore so therefore, not only no freedom to practice Dharma, but totally opposite to practicing Dharma. So I’m so fortunate to have freedom, not being a hungry ghost or animal, to practice Dharma. Freedom to practice Dharma.
Okay? So against that. So therefore, therefore, I mustn’t waste my life. I must practice Dharma all the time. That’s okay.
So of course, you have to understand, practice Dharma doesn’t mean always being in the temple or sit across leg or do prayer. You know, cross-legged in meditation. It is not saying that. It is not saying just that. Practicing Dharma means here, means to keep the mind of course, there are different levels of practicing Dharma.
But what it means is, basic thing is to keep the mind virtue, you know, to keep mind virtue, you see. Happy, healthy mind, the virtuous, as a virtue. So they keep in mind the good virtue, keep in mind the renunciation, renunciation to saṃsāra, keep in mind those virtuous thoughts. Then keep in mind right view, keeping the mind bodhicitta, good heart as I talked before. Then there’s a tantric practice in pure appearance, pure thought.
So things like that. Then there’s a, you know, very high time to practice, you see. So anyway, keep practicing Dharma means keeping your attitude, you see, virtue. But the best one is bodhicitta, you know, cherish others. Thought seeking for happiness.
That’s the best one. So you have to understand what it means, the actual explanation, really meaning practiced Dharma. So so not being born, not being animal realm, you see where so much suffering, ignorance, and other suffering, being tortured, being eaten by other animals, by human being. There are so many other suffering. So, you know, main suffering ignorance.
So no freedom to practice Dharma. They have a same, as I mentioned in the beginning, how they’re so precious. You see, or that I can achieve any happiness I want to see. But but because with this body, I can practice Dharma. All those happiness I mentioned before.
So, yeah. So then make some conclusions. What I what’s life? I’m going to practice Dharma. Then being not being born, see, the deva realm, long-life god.
Those world of the devil realm is the desire realm, form real, formless realm. Now this is the form realm, long-life god. Then when born as a long-life god, only at the beginning of birth there’s awareness. And at the end of the death time, there’s awareness dying.
But in the middle, total distracted, like deep sleep, you know, concentration, like deep sleep. So, say, like we are sleeping for many months and years, and just deep sleep like that. So cannot practice Dharma. You see, like that. Then not being born in a time when there is no Buddha’s teaching.
Then because that give freedom to practice Dharma. Then, say, not being in the time in in a world time where the Buddha’s teachings haven’t appeared, that is not an opportune time to practice Dharma. Then then being being being a fool, you see, mentally mentally fool, you see, then You can’t learn Dharma, can’t understand the meaning, you see. So nothing like that, no freedom for Dharma.
So so this is so so each freedom is so precious, as I mentioned first. So that’s okay. So it’s like miracle. This so that therefore, I should not waste my life and the so precious. K?
And then then there are ten ten richnesses or one has received. Okay. So so the so during this time, then we can achieve any happiness we wish. Is that happiness of a future life, to be born in a pure land where you can become enlightened, you can do that.
Because with this human body, can cause the if one wish to be born, to born human receive human body, which has eight freedoms and ten richnesses that you can have great success and realization one can achieve. Because with this body, you can create a cause. And if you want to achieve human body next life, which is seven qualities, you can achieve that with so the same purpose, to benefit others, to achieve realization, see, to practice Dharma. So can do that. Because with this body you can practice, you can create a cause.
And then next, a body, having four minor supports. The receiving a body which has these four minor Dharma supports, that which gives opportunity in the right perfect, right environment, you see, and Dharma environment, family. I meet a guru, as an opportune, Dharma master, able to practice. They have done prayers, collected merit. One can achieve that because with this body can create cause.
Can achieve also liberation from saṃsāra, from the whole entire samsaric causes because with this body can create cause. Then also one can achieve enlightenment of sentient beings, can do that because with this body, with this perfect human body, you can create a cause to achieve enlightenment. So even each second, can whichever happiness you wish, you can create the cause to achieve. So like that. So therefore now So this is so meaningful.
It is so much of what you can do, all the happiness you can achieve for yourself, And you can cause after enlightenment all the happiness to other sentient beings. So this time, not enough. Just to get free from lower realms, receive higher rebirth, not enough. Just even being free from entire saṃsāra, it’s a liberation not enough.
One must achieve enlightenment because I have purpose of my life is to benefit others, free them from all the samsaric sufferings and causes, bring them to enlightenment. Therefore, say, who can do that? Say, who has all the qualities to that is the one Buddha. So therefore, I need to it is Buddhahood. I need to achieve full enlightenment. I think for that, I need to traverse the path, you know, learn Dharma.
Therefore, I need to learn Dharma. You see? I need to maintain the path. How about them? That and to serve others, to benefit and serve other sentient beings.
For these reasons, I need long life. Therefore, I’m gonna take the long the White Tārā long life initiation. If you want to make a short, you can do that.