Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 132-minute session, Lama Zopa Rinpoche teaches the twelve links of dependent origination, the foundational Buddhist framework for understanding how suffering arises in cyclic existence. He explains the causal chain beginning with ignorance—the fundamental misunderstanding of self and reality—which generates karma and consciousness, leading through name-and-form, the six sense sources, contact, and feeling, to craving and grasping, which create future karma and rebirth. Rinpoche details the wheel of life diagram, with its central animals representing the three poisons, six realms, and the two moral paths (virtuous actions leading to higher rebirth, non-virtuous to lower realms), clarifying that this teaching applies to practitioners of all capacities. He emphasizes that breaking the cycle requires wisdom realizing emptiness and freedom from self-grasping, and concludes by connecting this analysis to the urgent relevance of tantric practice, particularly Vajrayoginī, as an antidote to delusion in our current degenerate age.
File metadata (for organising)
File: 03 12 Links Dependent origination.mp3
UUID: 4c057e8a-d8d2-4582-8983-e831158fc1cc
Teacher: Lama Zopa Rinpoche 3
Collection: Basic course (Lama Zopa Rinpoche 3)
Recorded at: Buddha House Adelaide
Duration: 132.0 minutes
Words: ~13,762
So Mhmm. So in order to actualize this variation as a as a cause of our enlightenment and to actualize to actualize to actualize the causes which can bring benefit to the other beings after fully enlightenment. So in in in that purpose, that one should engage into this session with the right motivation by inspiring oneself on the devil or heart, thinking that purpose of our life you know, is to think that purpose of my life is to bring as much as benefit to the numberless beings after fully enlightenment. Now as long as mother beings as long as the mother beings remain in this saṃsāra, I too remain in this saṃsāra to to bring benefit to them. That until that until I have the open until I achieve the realization after the aya aya beings realization from which one literally can take others suffering and liberate them from the suffering, Until then, I will never give up to mother beings, and I will at least, you know, send at least create the condition to those beings who are suffering by creating the condition of virtue, you know, sending the frequency of merits.
Even the activities in day to day life, such as working, family life, you know, including the attending, you know, dharma discussion sessions, you know, and sleeping and eating. Every single act in our life is to, you know, actualize cause and condition to liberate other beings from from suffering by actualizing the merit within within one’s mental continuum, by getting closer to the liberation within oneself and by liberating oneself to the fully enlightenment, brings the quicker the one actually likes fully enlightenment, the quicker the benefit one can able to bring to the knowledge things. For that reason, may this session also be for that purpose, then I will try to, yeah, understand the meaning of the Buddha’s teaching, and I will try my best to cultivate those teachings. And I will try to live a life applying those teachings, which is, again, just to benefit nonetheless things. Thank you.
So normally, in order to create a complete, you know, formation of karma or I either it’s it’s virtuous karma or either it’s non virtuous karma that need to engage need to complete the three important, you know, the what do call three important manners of the action. The the beginning, the division by motivation, then in the real, that oneself engage in the action, and at the end, conclude with the dedication of that merit for the purpose. So otherwise, even though we engage in the virtue but without virtue motivation, it is incomplete virtuous karma. So the result of that virtuous karma won’t be that effective to to actualize the virtuous result. So therefore, the motivation is important, not just during the Dharma practice, even in our day to day life.
Even the action without choice that have to engage into a negative, but at least one set a virtuous motivation, at least it won’t become it will not become complete formation of negative cause. So in that way, one will not experience the complete, the right being result of the negativities or the suffering. So this subject is, again, Buddha taught to his disciples regarded with very important topic, very essential subject. This teaching applies to all the different capable beings. So this teaching is the teaching of a small capable being.
Small capable being on the basis of the formation of the trough dependent arising of the of the negative effect in saṃsāra. Then this teaching also applies to the middle capable of being by explaining the teaching the reverse way of the twelve dependent existing to the middle capable being. And, also, this teaching applies to the higher capable being by engaging into the practice of both, you know, the both, what do you call, reverse and straightforward. The the the the sequence of the negative sequence of the how to say it? The the negative sequence such as from ignorant, then, you know, the the what do call?
Subscreen the how to say? No. The twelve dependent arising, trap dependent origination based on the the formation of saṃsāra and the trap trap dependent arising is reverse way of the purification of the purification of the samsaric traboline. There’s a two very, very nice word. Reverse way in the sense that, okay, ignorant, then it it produces the conversational factor and the consciousness.
This is the straight way. Then the reverse way is if you avoid consciousness if you avoid ignorant, can able to avoid conversational factor. Avoiding conversational factor, one can able to avoid the consciousness. So that’s a very nice word. No.
No. On the opposite. Okay. Anyway, this is I think this is a side side side talk. So this teaching also applies to the higher capable of being by actualizing the practice of understanding in the how the saṃsāra is for formed.
How the saṃsāra how the saṃsāra you know, by understanding the formation of saṃsāra as well as by understanding the the what do you call the the the as well as by understanding the Actually, they they also use a word called reverse. So reverse can refer many ways, but it’s a reverse okay. I think I I don’t remember the word now, so maybe later. So what I want what what I’m trying to say is the the teaching on trap dependent arising is the common teaching for small capable of being, middle capable of being, and high capable of being. So that’s what I’m trying to say.
Yeah. Okay? So such as by learning the Four Noble Truths, the first two truths, the truth of suffering and its causes, it this teaching, you know, bring into the deeper understanding by engaging into the study of the the the understanding of the trial dependent existent trial dependent origination. By engaging in by by by learning the second two truth, the truth of cessation and truth of path by deeper understanding, getting into the understanding of the reverse version of the triathermine origination, one brings about the liberation, you know, introduced to the liberation. So by engaging with the Four Noble Truths as a basis of one’s understanding, then one dedicates the purpose of life to benefit others, to liberate other beings.
Then this teaching applies to the higher capable being or this teaching introduced to the compassion and bodhicitta. So like that. So anyway, when Buddha when Buddha’s when Buddha’s disciple, the Śāriputra and Mogalcutra, you know, they occasionally travel into different, you know, different destiny where there’s, you know, the kami grips and disciple, and their recommended teachings to liberate those students is to teach on the traveling dependent origination. So that’s that’s how that these teachings form to be very important into the the liberation of from the saṃsāra. And, also, the drawing that you have in front of you, the the was a drawing drawing of the wheel of life that that Buddha had to, you know you know, like, Buddha had to bring a teaching to subdue this the king called king Uddrayana.
Uddrayana. So to subdue subdue him, then his disciples, you know, his disciples decided to send a picture of Buddha to the king, king Uttarayana. And and at the end of the at at the below of the picture, then they write the formation of the the saṃsāra existing based on the traveling, and as well as write the reverse way how to liberate from the saṃsāra, you know, to to to write words by words on the reverse way of the traveling a travel dependent origination and sent to sent to this King Uddiyana. And King Uddiyana reflect on these two teachings. And, you know, within the one single point of concentration, the king Uttarayana able to obtain the liberation, you know, just by reflecting on this will of the will of life, you call the will of life, just reflecting on that, able to gain the realization of the Four Noble Truths, then gain the total renunciation of the saṃsāra and have a genuine conviction of the liberation.
And by engaging into the practice of the five parts, then he actualized the liberation. So from that on, the Buddha’s disciples see the importance of the twelve different origination teachings. It should be both in the in the should be should be both in the, you know, picture kind of form as well as a written form. So from that very day, this this this picture came about. So so in the picture, you know, you know, the the wheel is holding by one very scary I don’t know.
One very scary being. And that being is called yama. It’s a lot of Lord of Death, which is which which which in fact recited which in fact recited within every one of the living being, every one of the saṃsāra living being. And the moment we’re done, you know, we have to we have to kind of, like, circle within his stomach like that. You know?
So, anyway so so that is quite a Lord of Death. You know? It’s basically it is not really in the form form of, you know, being in that that manner of picture, but but but it is something that which is very scary and very, very huge. And you know, the moment he opened his mouth, that you that means your your soul will be stopped immediately. Then then that’s how that they go into the the process of death.
You know, this is a so called called that. And and at the same time, this wheel is kind of protected by the, you know, the two two feet and two hand of of this kayama is the two feet and two two hand all symbolize the ignorant and karma and ignorant, yeah, ignorant and karma And those ignorant and karma and as well as it symbolize the the they symbolize the true suffering and and true causes of suffering. You know? So you can say the two hand symbolize the the ignorant and karma, and two feet, you can say, symbolize the true causes of true causes of suffering and true suffering. So then then within that, the the first ring from outer you know, from from outside, the first ring is the troubling dependent troubling, you you know, trap the the first one is, you know, first one is in the picture, the blind old man, you know, blind old man or blind old woman.
It symbolize the ignorance. It symbolize the ignorance. So so it symbolize the ignorance. Then second one is symbolized the second one is the porter, you know, molding a pot. The porter porter.
The clay, you know, the clarify man clay maker man, the porter, molding a pot. So so so this one is like the we call the conversational activity or you can also call as a connective action or you can also call as a karma. karma. So first one is first one is a delusion. You know, first one, the ignorant is within the category of delusion.
First one is within the category of delusion. The ignorant is a delusion, isn’t it? And second one is even though you call as a conversational activity, but it is it’s a karma. So delusion, you know, produce the action, karma. So so the ignorant so, anyway, I think better better go first.
Yeah. So second one is the conversation activity. So that one is called action. And third one is in the picture, you can see the monkey looking out of the actually, some of the drawing, you know, some of the drawing, it draws a monkey looking out of a window. You know?
Or some of the drawing, I think a monkey monkey, you know, how to say it, jump jumping from the tree or whatever. So, anyway, this symbolize the consciousness. You know, first, ignorant. Ignorant produces a karma. Then karma, you know, leave a imprint in the mind, the the the consciousness.
And while, you know, the the jumping monkey symbolize that, it’s like our consciousness. Our consciousness is very unstable. You know, every single moment, you know, can reach every single every corner of the world, jump here and there. So it symbolize like that. So then the fourth one is the name and form.
So in the picture, the main main rowing a boat main rowing a boat. So this, you know, the form and name. So it it symbolize the form and form and name. The bot as the form and name in the name inside the board, you know, as a name. So, anyway, later I will explain it.
So it’s just yeah. Then the fifth one is the the the house, you know, the the prosperous looking house, means the the complete built house, but it’s empty. Inside, nobody else is empty. So this one symbolize the six sources. Six six sources.
So then the number six, the contact. And in the picture, there are men and women embarrassing each other, so this symbolize the contact. Then the number seven, feeling in the in the picture, an arrow, you know, piercing the eye of the person, you know, the feeling of, you know, pain piercing the eye of the person. Then number eight, the craving in the drawing. I know I’m I’m a drunken man, the the man that who who who drinks so much alcohol, drunken man.
And the number nine, grasping grasping. And in the picture, you show the monkey blocking the fruit. You know? After craving, it comes grasping, you know, grasping. So the the monkey blocking the fruit.
Then the tenth, it says potential existing. The the the just before the nine, the grasping, also dilution. The grasping, also dilution. The first one, ignoring dilution. And also number eight, also dilution.
And number nine, also dilution. And number second and and the tenth is the potential existing are the karma, the two two different stages of karma. Then rest of the rest of the, what’s it, the traveling is the suffering. So the number eleven, it comes the birth. You know, the birth of child, one woman that we’re giving a birth of the child.
Then number twelve is aging and death. You know, the a crop being, you carried to the cremation, and the man is holding a skid in his hand. So, anyway, so this is the this is the the the picture that, you know, is drawn the twelve sections of secondtions circle of life, how the ignorance leads to the upper realms of the suffering of aging and death. So after that, there’s six circle. In a six circle, those are the six grams six grams.
So, anyway, I don’t I don’t know where to where to maybe you show me one. Okay. One two three four five only. So, anyway, this this actually, six six six six sections and start from the start from your right. So start from your right.
First one is the the the human realm. Then the second one is first one is the human realm, and the second one is the hungry ghost realm, and third one is the the hell realm, and the fourth one is animal realm. Then the fifth one, you need to divide total half. You know, the first section is god realm, then the final section is the demigod realm. So those are the six realms.
Because because this one, they only put, you know, like, five circle. In fact, the the last circle has a, you know, half half. This one is the the before it’s demigod, then the last one is demigod. So there’s something wrong with the picture. Okay.
So then within that, there’s one is black kind of, you know, drawing. The half is black, half is white, and the the drawing or the human being, like, coming down, you know, rolling down, chain rolling down. That is the if you create a negative karma, then you will you will drag down to the three lower realms in the black circle. Then the other side, the white, if you create the virtuous karma, then one will be, you know, gradually liberate after the liberation. You Gradually, one will be liberate from this six realm.
One will be liberated from the six realm one will be liberated from the six realm being suffering and liberated to the state of, what you call, liberation or, you know, Buddhahood, so on that. So the final inner circle, there’s three animals. So first one is the pig. It symbolize ignorant. Then after that, it comes the penis.
It symbolize the attachment. Then after that is a snake. It’s hatred. You know? So it also collects three poisons three poisons, or you can also call as three delusions.
So so now the the root of the the entire aspect of life of will in saṃsāra it comes from ignorant. It comes from ignorant. Whether it’s it’s happy whether one born in a happy realm or whether one born in a unhappy realm, This all comes about from ignorance. You know, whether we are whether we’re even born as a god realm, whether even we’re born as a precious memory bird, all comes from ignorance. You know?
All comes from ignorant. Yeah. So then so this finniest tail was, you know, inside pig’s mouth. The pig’s mouth actually is biting the finniest tail. It means that ignorant, you know, introduce or ignorant kind of produce attachment.
Then the attachment kind of produce enhance hatred or anger. You know? Then, again, anger, again, you know, enhance ignoring. Ignoring enhance anger. Would say attachment.
Attachment enhance anger, hatred. So it circle like that. So with these three root causes, it produce two type of karma. You know, two type of karma. One is black karma, one is white karma, or one is negative karma, and one is virtue karma.
But in the center of that, there’s one karma what do say? Again, the term. They call me over. What is the name of the karma which produced the result of bone in a gold rim? What is the name?
In invariable, karma. Okay. My pronunciation number. I n v a r I a v l e. Invariate what?
Invariable. Invariable karma. So it’s called MIAWA, invariable karma. It’s almost like unshakable karma. So that is not it’s a kind of like a neutral karma, but which which is which is more likely to virtue but not not total virtue but which produce the the result of bone in a quadrams, demigod in quadrams.
So then, okay, three poison produced these various three kammas, and various these three karma produced six grams six grams. White karma produce a higher white karma produce the virtual karma produce human, you know, human and variable, what do you call, invariable karma produced god and demigods. Then negative karma produced animal realm, animal hungry ghost, and hell. You know, something like this. So then the the three person created various three type of karma.
Three type of karma created six six type of different realms being. In six type of different realm beings, it never stay in one kind of realm. human being never remain in the only in human realm. Hell being never remain in only in the hell realm. It circles.
It circle within the six realms. How it circles? It’s come about the trap dependent existing. You know, how the trap you know, it circle it circle based on the dependent existence of the traveling traveling. Then it comes about, you know, traveling drawing.
And all of this existing control under the influence of lot of Lord of Death Lord of Death, which is chained by ignorance and delusion and true suffering and true causes of suffering. So you got it? Okay. So now here, in the sūtra, the sūtra called salu jamba salu jamba sūtra. In sūtra, Buddha have spoken eighteen links of dependent arising.
No. No. Not a twelve. Eighteen links. Eighteen links of dependent origination.
No. Eighteen links of dependent origination. So so then Buddha was the the, yeah, of origination. Then my tria con con what is it? Compressed.
Mitra compress con condense Mitra condense the atene dependent origination into twelve dependent origination. Mitra is the one that will will condense eighteen dependent origination into twelve dependent origination. So the twelve dependent originations is explained here. This this this drop are the twelve dependent origination. And what are the the eighteen dependent origination which spoken by Buddha in the in the sūtra called is the last one from the twelve dependent origination.
The last one, aging and death, divided into two. You know, aging is one, means aging is the is the is the twelve, and death is the thirteen. Death is the thirteen. So it’s true. But mytria condensed into one.
The reason is the reason is in the experience of the saṃsāra being, it’s not necessarily that aging must experience before the death. Because of that, he sees there’s no fall to condense in one. You know? The thing is like some of the human being also, you know, after birth, maybe one year later die. You know, they didn’t experience the process of aging.
You see? Aging in the conventional label is like white hair, tooth fall down, you know, the eyelashes all fall down. So, you know, those conventional label of all aging is the is the is the what do call it? It’s the link that which which label death and aging. You know, that that’s supposed to be the conventional label.
So myotria, you know, logically concise due to this this this reason that all samsaric being not necessarily have to go through this process. Aging can be initial stage of the death or aging can be similar time of the death or aging can be even not necessary to experience. Maybe death occur before an aging. Okay? So so in the sūtra, the the Buddha himself is spoken in the sūtra, aging is the twelve, death is the thirteen, then after that, the fourteen is what do you call it, mourning.
You know, after dying and mourning, isn’t it? You know, feels very sad, you know, express all the wrong things, you know, are you, are you, are you, all the all all those things. So it’s a mourning sources. So then after that okay. First is morning.
Sorry. First is morning. So very moody, you know, like, you know, silent, you know, wear everybody black jacket, black, I don’t know, black or white or I don’t know. So it’s something that it makes so slum, you know, so sad. Like, I don’t know.
Then after that, then you express all the sadness. The the the number fifteen is that the oldest, you know, expression of the all the sadness. You know? Then number sixteen, then the the experience of sufferings of those living one related to you, and the deaf one can able to see and experience the feel of sadness within the relatives who are still alive. Because the deaf person’s consciousness, you can see like after somebody died, if you cry, if you feel sad, the dying person actually can see through that we are are we are crying, we are sad, and due to that, the the dead person, you know, very difficult to detach the family and, you know, another one.
Then instead of leaving to the intermediate state, attached to the family or the possession. Then then if too long attached, then until forty nine day that it didn’t put effort to find a karmic linked parents in in in whatever event, then there’s a danger of taking a rebirth in wandering spirits wandering spirits. You know, so but many of the, you know, disease be disease beings can see the suffering of the living one. And due to that, the disease being also experienced the suffering. So that is the number sixteen.
Then after that, it bring it leave a such strong imprint. Both living one and and the disease leave a such a painful imprint in the heart. You know? Then number eighteen is the confusion. The disease one experience confusion, don’t know where to choose to rebirth.
You know, even some guidelines, like, you know, the Jammu Purjas or even the guidelines of maybe some lamas perform Purjas or even recite sutras confused instead of hearing sūtra, you start to hear the loved one is crying you know because of this already experienced so much confusion and leave a strong imprint of confusion now start to total confuse you know, even confused to choose, you know, path. Then, again, there’s a danger of burning into one dry spirit. You know? Then the living one, also due to so much mourning you you call mourning. Mourning.
But so much mourning, expressing all the sadness, you know, feel sad. You know? Then lives such a strong imprint in their heart. They’re also confused. They’re also going to confusion.
You know? You know? Don’t know what to do. Don’t want to eat food. Don’t want to talk to people.
Log inside your house room. You know? Don’t want to see sun. Don’t want to see moon. I don’t want to eat instant noodles.
You know? So I totally log inside. So it happens. You know? So so Buddha have spoken these eight.
You know, many beings do experience all these eight sequence of dependent or dependent existing, but it’s not definite. So Maitreya, again, concise into twelve. Those rest of the fourteen, fifteen, sixteen, seventeen, eighteen, eighteen, you know, it can experience within the life at a time of aging or even at the time of death. Not necessarily have to go through all this process sequencing, you know, not with everyone. So therefore, it is it is complete by comprising into twelve different existing.
So that’s about it. So other than that, as I mentioned earlier, the first one, the number eight, number nine is a delusion. Then number second and number ten is the karma. And the rest of the dependent origination are the suffering. Suffering.
So these are the things. So okay. Then now I will go through based on the the numbering text. So here it says, ignorant. Ignorant is like animosity and falsehood.
Yes. Ignorant is like it’s like a the root of the all the false. Ignorant is the father of all the false. Ignorant is the producer of entire disaster in saṃsāra. So ignorant is the the the blind consciousness.
The blind consciousness, is opposite from the wisdom. You know, why blind? Blind of ignoring or the blind the confusion of not realizing the reality of existing, not realizing the reality of the I, you know, I. Falls to realize the truth, The consciousness which falls to realize the truth is called ignorant. The consciousness which is in confusion confusion in real I real I and non existent I.
The ignorant is the consciousness that always ignore to accept the reality, the fact of the reality. So it’s total in the aspect of darkness. Can’t see any of the truth and only you know, only engage in the false and only lead to the false. K? So this Asaṇga, the the independent Asaṇga stated in a con with a compendium of knowledge stated that there are two type of confusion and two type of ignorant.
The ignorant about karma and its effect. And that’s in general, there’s two type of ignorant. The one of the ignorant is ignorant in cause and effect. Ignorant in cause and effect of karma. And the second one, the ignorant about the meaning of reality.
That means ignorant which do not realize the nonexistent of the eye, ignorant which do not realize the truth of the existence, which is the lack of inherent existence of the art. Through the first, you accommodate conversational activities. Through the first, you accommodate conversational karma For rebirth in miserable realms, the conversational karma is the the non virtuous karma. You know, the non virtuous karma. By engaging into the non virtuous, let’s say, the first ignorant, you know, you know, introduce to engage into the non virtuous karma, which will bring about the miserable rebirths such as hell, hungry ghost, animal realms.
Through the second, you accumulate the conversational activities of rebirth in happy realm. So the as I mentioned earlier that even the rebirth and the higher rebirth in saṃsāra also, you know, is, what do you call, produced by the the root ignorant. You know? Even a combination of virtue or meritor’s deeds to actualize human river, precious human rebirth, even that is also lead by the ignorant. You know?
So it’s sometime we we we feel it is cannot accept. You know, even, like, accommodation of virtue also introduced by ignoring means, like, it’s like it sounds like not relevant. But in fact, whatever whatever things that one gain in saṃsāra, as long as there’s a samsaric existing, it all comes from ignorant. So it’s a higher rebirth. The old enjoyment that one enjoy within the human realm, within the god realm, it’s all comes from ignorance.
And which ignorance is that? Ignorance which ignorance of ignorance in reality, ignorance in realizing the meaning of reality, Ignorant which ignorant which, you know, do not realize the selflessness of eye and selflessness of phenomena. So due to that ignorant, you know, it it bring about the creation of the conversational activities or conversational karma, then that karma you call as a virtual karma, and that virtual karma, you know, produce either human rebirth or either god either rebirth in the courtroom and then experience of happy, you know, moments, you know, sensory sensory pleasures. So all are due to the root is due to ignorance. And that ignorance is ignorant which fail to realize the lack of inherent existence of the eye.
The ignorant which fail to realize the cause and effect of karma, then that, you know, produce the accumulation of non virtuous action, then that produce the result of hell, hungry ghosts, and animal alarms. So so this ignorant produce different levels of conversational activities or conversational karma or the connective actions or the karma. So again, the conversational karma or the karma, there are two kind of karma. The nonmeritus karma, which impels miserable rebirths, and meritorious karma, which impel happy rebirth. And the latter is further divided into two type, meritorious karma, which impels happy rebirth into the desired realm, such as human rebirth, and invariable karma invariable karma, which impels happy rebirth into the higher deities realms, the god realm and demigods realms.
So karma, there’s a three. As I as I mentioned earlier, the karma, the virtuous karma, nonverteous karma means negative karma. Meritorious karma is virtue karma, virtue action. Non virtuous karma is non virtuous action. The the maritus karma has two.
One is one is neutral but more likely virtue which produce higher rebirth in the god and demigod results or like will will will bring rebirth in the god and demigod realms, and one will enjoy the experience of the enjoyment of the god the god realms, you know, such as a long life, such as, you know, long life and great prosperity in the god realm. Then general the meritorious deeds, you know, general virtual deeds produce the the result in the human realm, which, brings about the sense of pleasure, any form of sense of pleasure, including meeting Dharma in your life, is also due to the marital karma in the path, including having a good family, good job, you know, even like one moment of kind of sense of mental or physical happiness. It’s all a result of meritorious karma, which again introduced by ignorant. The ignorant which to fail to realize the reality of self and phenomena means fail to realize emptiness. And the nonmeritus, negative karma, such as engaging into any form of ten ten nonverbaligious action is a creation of karma to bone in three lower realms.
You know, the lighter one will bone into animal lump. Such have such a slightly heavier one than the light one were born into hungry ghosts, and very heavy engagement of the tendon virtuous action, such as killing, lying, stealing, sexual misconduct, know, such and such, including gossiping about others’ faults, including, like, complaining about others’ faults, including criticizing others, you know, misconceptual misconceptional imputation imputation on others’ faults. All these are the non karma. It’s all are the non virtuous karma and if it is very strong like you have motivation to, you know, see faults in others, motivation to to criticize others, motivation to look down on others, motivation to gossip about others’ faults, then then engage in the action of gossiping. And at the end, you feel like, wow.
Today, I I able to express all the wrong things about about this person to that person. So then you complete the very the heaviest karma, then we’ll burn into hell. Then maybe no motivation, but somebody else gossiping, then you just, you know, happily bring one cup one cup of tetare and sit next to him or her, then listen, then enjoy, then you also put input one or two words. You don’t have much to say, but you just input one or two words. Then at the end, you feel like, wow.
Today, I got chance to hear all the wrong things about this person. You know? Or today, I only realized this person, that person is so bad. If I didn’t hear from this this person, I would never know that person. You know?
So you feel kind of, like, satisfaction, then maybe most likely hungry ghost, born in hungry ghost. Then no motivation no motivation and no no no kind of sense of, like, you know, like like, at the end that you don’t feel anything, but still you happen to hear, you know, your your ear senses are the perception to to bring the the imprint of the karma in your consciousness. So once you hear, that’s it. You create a karma, most likely born into animal reality. So so you see, so it’s very dangerous.
So you have to have to avoid. If somebody is gossiping, you better run away. If somebody is talking bad things about others, better run away. You know, best things run away. Otherwise, at the end, one will suffer.
You know, the the person who’s gossiping will never compensate your your your suffering. You you got compensated, isn’t it? Nobody will share your suffering. You once you’re here, you you have to suffer. You see?
So the best thing is you you you you’d better escape better escape, so like that. So these different conversational activities, then it produce the third level of the traveling. You look at in the picture. The the what do call the the the monkey. You know, the monkey monkey jumping here and there, consciousness consciousness.
So through creation of various actions, various conversational activities, engaging into so many connected activities, then they all kind of accumulate and implant the imprint in the consciousness. So in the sūtra, the Buddha speak about this six type of consciousness. There’s a different six type of consciousness. You know? So the like, ear consciousness no eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mental consciousness.
You know? There’s a there’s a six type of consciousness. So but the main one, you know, the main the fundamental the consciousness is the is the mental consciousness. You know, the mental consciousness is the fundamental consciousness. So where the conversational activities influence lead is in mental consciousness.
The mental mental consciousness is the one that who who restore you all the the coming imprints. You know, you do all all sort of actions, and in the continent, you leave the imprints. No way to run. It’s just it’s just pass. You know?
Just you know, through the ignoring the first first lady there who who’s blind, don’t she don’t know where where she came from. Don’t don’t know which direct don’t know where don’t know how she reach here from which direction. She don’t know. You know, she just simply use the stick and just travel, and and and she don’t know where she going to reach. It’s it’s like that.
Then that throw into all sort of creation of karma, second karma, like the like the like the portrait. Make all sort of all sort of fashion fashionable pops. Some are colorful. Some are very, you know, cute signs. Some are, like, very ugly.
Some are very expensive. Some are very, you know, cheap. So it’s like creation of all sort of conversational activities. Then after that, it live into a kind of imprint, which make you to, you know, can’t even concentrate one second in a positive manner. You’re you know?
One moment you think this, another moment you think that, you are, like, like, a crazy monkey. The monkey all already is crazy. You know? So now this is, like, crazy monkey. Your mind is, like, you know, really crazy.
Like, you know, you you you can’t handle. You know, one second, have a thousands of different thoughts. Something like that. So then so this mental consciousness which which store the, what you call, the imprint, you know, that become the knot and accumulate. They become the knot knot.
You know, they become the like, they’re chained to to accumulate non virtuous kind of through your ignorance of the fact that the suffering of the pain arises from virtue and the, you know, what do you call the and the the, again, the the the virtues of, like, bring about the the of, bring post post what you call the sensor happiness experiences. So, anyway, here, it says that this lantern karmic propensities infuse your consciousness with liver imprint. Then consciousness of the lifetime in which this happens is the consciousness of the causal period. So he’s talking about the troubling of dependent origination that it it divided into two section. You know, one is the causal section you know, two causal section and two resultant section.
Two causal section and two resulting section. So in the text, it also says that the projecting factor and the projected factor, an actualizing factor and actualized factor factors. So the two causes. Two causes. The first one is the projecting factors, and the second one is actualizing factors.
Two resultant. First one is projected factor, and the second one is actualized factor. So the twelve link of dependent origination divided into these four different categories four different categories. And this four different categories, which which in the in the in the section of which in the number of twelve different twelve different what you call the travel different chains of of of a life will experience the shortest one will experience the completion experience within true life. The longest, the experience of the traveling within three lifetime.
So the two lifetime so shortest experience within two life, the longest experience within three life, But the the true life had to be similar sequence of experience of the the the similar similar chain of the dependent dependent what do call it? Dependent dependent Yep. Dependent link. If it’s different, then it’s not necessary that one have to experience within three lines. It can be experienced within one millions of one time, such that you accumulate a karma through ignorance, and you accumulate the karma in the past life.
Then the five causes such as such as such as consciousness and the name and form and six sources. You know? All these can experience in this life. And, again, the actualizing, what’s it, the actualizing factor can can actualize in next life. But it has the, what you call, the interruption of other karma, such as at the time of dying.
Even though that one going to experience the resultant karma of human rebirth in next life, but at the time of dying, instead of remembering virtuous action, which can able to bring you as a higher human human, but suddenly, you know, you know, the anxiety feeling came into your consciousness. And with that experience, you stop your breath and then connect it. That that is the actualizing factor which introduce actualized factor of lower rebirth. So next rebirth, you will experience the lower than the human human rhythm. So that means the the the first trap limb chain is interrupted by the actualizing factor of lowering.
Okay. Anyway, no, ma’am. Okay. The consciousness of the lifetime in which this which this happen is consciousness of the causal period. Means the causal period means the the projecting factor.
Well at which enter the birthplace in the miserable realm. In the future, and in in dependence on the causal period consciousness is the consciousness of the effect periods. So next time you go into a numbering book and you read yourself, it may be easier to understand. Likewise, due to the power of your confusion, the ignorant, about the reality of selflessness, you perceive happy realm to be happy, not understanding the not understanding that they are actually miserable. Through such misperceptions, you accumulate meritorious and invariable karma.
The consciousness of the lifetime in which you accumulate such as such karma is the consciousness of the causal period. Well, that which in dependence upon this into a happy rebirth in their in either the desired realm or the higher deities realm is the consciousness of the effect period. It’s talking about true life. Through the ignorant, you you actualize the the through the ignorant or or or ignorant, which fail to understand the reality of eye, you you you project. You you you see or project human realm, and god realm is a happy realm, which is which is which is to be adopted.
Then engage into, like, say, making puja, engage into practice of making puja, or engaging practice of whatever Dharma practice, or maybe giving charity. So by engaging with the charity, you accumulate virtuous conversational karma. And that a combination of that conversational karma is causal period. So the resulting factor, one actualized is bone in the god realm, and you experience you experience the the the the longevity of the god realm, are the the happy rebate in in the higher deities realm, which is the effect period, miss resultant period. Okay.
So then it form up name and form. I know that. And and and introduce the fourth link, name and form. Name is the four of the five aggregates that are the nonphysical from nonphysical, from feeling, discrimination, conversational factor, and the consciousness. And form is aggregates from the five aggregates, but which is not feeling, discrimination, conversational factor, and consciousness.
As for the fifth aggregates form, if you are reborn in a formless realm, you have no actual form. So one happened to born in the formless realm, there’s no physical form. Only the seed of the form. Means still the the seed, which is not manifest, but has the potential that you accumulate the causes or the the link of the causes, then next week, you afford to a bonus born in the desired run or the. Does the form in the term name and form applies to any form such as the fertilized what?
O v u n, cholerae? Opium. Opium. Opium. What is that?
Applies to the such as the fertilizer. That is appropriate to any any situation other than the formless. That means when you’re born in the when you’re born in the formless, no need the fertilized egg, isn’t it? Fertilized egg. You just the moment you check the liver, you are you already you already actualize the rebirth, the form of rebirth.
So other than that, desired REM, form of REM, in order to check the rebirth, one have to one have to engage into the the ripen what do you call that? Anyway, the the the egg the egg. You know? So yeah. So, anyway, I will I will I will say later.
I I I want to complete this as I said in the text. It’s if you if you read yourself, maybe you understand better because my I just want to go through the text, but it’s maybe my pronunciation, my my my my structure. You know? I think it’ll confuse you more. Anyway anyway, for name and form, it produce the six produce the fifth and the traveling of the, which is the six sources.
So if you are born from a womb, four sources, the eye, ear, nose, and tongue are formed formed through the further development of the name. That is consciousness and the oblong mass of the fertilized, I better say, which consciousness initially enter the physical and mental sources. However, exist from the time of the fertilized om, the time of name and form. So if you are born spontaneously, there are no such stages since you are sources from this simultaneously, which you are entering the liver. However, for those born from the eggs or the for those born from the moisture, the explanation is similar to the explanation of those born from the womb.
So only the exception of the wolves. So here, this is a is a is a the meaning is that is a differentiating, you know, the in the formular and the other rams. So, you know, differentiating in the formulars realm from the formulars realm to then to the other rams, such as formular and dissolved rams. In, there’s a different, you know, births. You know, birth from the eggs, birth from moisture, birth from the, you know, womb, birth from miraculous miraculous, you know, birth.
So but there is accept what do you call it? Accept the form formless birth, including the moisture and work from the moisture and then work work from the eggs, all have to go through the fertilized fertilized substance from the mother. So, anyway, so this being the case, once name and form are established, you have an actually you once you once you establish the the form and name, then you have you have you have actualized the body. So when the six sources established, the ex the experience has been created because the particular of the body have formed. The five physical sources do not exist in the form as well.
Five physical sources five physical sources do not exist in the in the the what do call it? In the in the form based. So then the six sources produce the contact. So when the sensory object, the sensory difficulty, the consciousness come to the ground, you distinguish three type of object, attractive, unattractive, and neutral. So the contact brings about the the difference of the different the different the three type objects, attractive, unattractive, and neutral.
So so then that that contact produce the feeling. Number seven, the feeling. Corresponding to the contact, discrimination of three type of object. There appear three sort of feeling pleasant, contact to the attractive, painful to the unattractive, and neutral to the neutral object. So then the feeling, you know, actualize depending on the condition.
Craving. This means both craving not to be separated from the pleasant pleasant feeling and craving, are separation from the painful feeling. Craving is to craving not to be separated from the from the pleasant feeling and craving to be separated from the painful feeling. The statement in the sūtra that craving is caused by feelings. So because of three object of feeling, pleasant and painful and natural feeling, it create the craving.
So therefore, in the traveling, craving is created by feeling. Means that feeling accompanied by feeling that accompany feeling that accompany or feeling that introduced by the ignorant cause craving. When there’s no ignorance, craving do not occur. Even it’s feeling of presence, such as higher beings, you know, higher bodhisattvas, Buddhas, they have feeling. But their feeling is not not their feeling is not crave craving.
Their feeling like, their feeling of pleasant or pleased to to to to our good disciples, to our good human beings, of good dreams. It’s a good feeling Buddha has. Buddha has a kind of misfeeling related to the to the object by doing wrongdoings, like do an action of killing when Buddha look at to the disciple. Related to the object, Buddha has a misfeeling. Buddha has unpleasant feeling.
That doesn’t mean Buddha has a suffering feeling, but related to the object, Buddha has unpleasant feeling because of longing of the disciple. Then Buddha has a because of the the neutral object, also has a neutral neutral feeling. Even though all feelings of the Buddha are unconditional equanimity to all living being, but related to the the the object, it has a different feelings. But all those feelings are different from ordinary being is because that is not craving. Because that is not craving.
Because craving have to be introduced have to be mixture of ignorant. Have to be introduced by ignorant. So so that’s the this being the case, contact is the experience of the object, and feeling is the experience of the birth and creation of the karma. So if this is relating to the the self existing of rebirth into the Samsāra. Then the contact is is the is the experiencing of the object.
The contact is the experiencing of the object that the the father, mother, the the population, you know, the feeling, the experience of the birth birth of the of the of the baby. So or or or in general, it’s the the actualizing of the principle of the karma. It’s the feeling. It’s create create a killing karma in the past, And this life, one one experience so much sicknesses, which is which threaten to life which threaten to life. That is the the feeling of the karma feeling of the karma, which which bring about by craving, conversate with ignoring mind.
So when when the craving and feeling these two are complete, experience is complete. So then craving brings about or produce grasping. Grasping refer to longing or yearning. You know, we can also say desire. Yearning after and attached to four type of object.
So grasping is a yearning for four type yearning and attached to the four type of objects. First one is a holding on to what you want Yearning after and attaching attaching to the sense sensors form and sound For example, like, to to bad views. So, you know, holding on to what you want. Grasping on to what you want. After grasping, you can always attach to the to the to the sensor kind of gain and impute bad or good, such as can relate to form, you know, form, sound, smell, etcetera.
Second was holding on to holding on to views. Holding on to views. Holding the view of nonexisting of karma and cause the com karmic causation, holding on the view that lack of inherent And the third one is holding on to ethical discipline and conduct, such as by jumping into a fire fire fire hole. Jumping on the fire hole or or stepping on the needles, you know, poking yeah. Pierce piercing needles and, you know, and putting, you know, popping needles onto your bodies and putting on a lamp fire onto the bodies.
Seeing that it’s a ethical discipline to actualize actualize freedom from suffering, which is to actualize the the state of God. It’s holding on to ethical discipline and conduct. So one one one kind of make oneself so disciplined, so ethical. You know, in every year that one should do this. You know, every every now and then once you practice so that one will become god, if not at least will born near to god or at least will will not suffer again in the saṃsāra.
So you can see, you know, malicious law. So it’s a so it’s a this one is a the the third holding onto ethical, discipline, and conduct. And the fourth one is holding onto assertion that there is a self. Like, you know, like, holding on a wrong view of independent self existing. Like, you know, I is always there.
You know? Like, independent, I existent. If things go wrong, also, you know, it’s like, like I got into problem. Things go right, I get into better. Like, that kind of, like, you know, very concrete, permanent, independent, self existent eye.
So the grasping’s job is to to handle these four points. So then after handling these four points, then it produce potential existence. Again, the karma produced. This karma is called the actualizing factor actualizing factor. Okay.
Before this, first and two first and second, the ignorant and and the conversational activities are the projecting factors. Then the then from the third to the ninth is the projected factors. Then tenth, potential existing is the actualizing factors. Then birth and aging and death is the actualized factors. You got it?
Okay. So here, the ten potential existent which reduced by grasping. In the past, conversational activity infuse your consciousness. Remember in the in the beginning, the conversational activities, which is the karma. After the ignorant, conversational activities comes in.
That conversation activity infuse your consciousness. The third one. It infuse the third consciousness. With the latent propensity propensity, that when new new neutral with with ripen yeah. With neutral by craving and grasping, that that consciousness, you know, that consciousness, the conversational activities which imputes your consciousness.
Later, neutral later, we we we like, Nurture. Nurture. Nurture. Nurture. Nourish.
Nurture. I can see the Tibetan words even though Tibetan words nonexistent here, but I cannot. Nurture. Nurture. Okay.
Nourish. Yeah? Nurture by craving. No. We already create the karma in the past.
Leave imprint in our our consciousness. That nurture nurture nurture by craving and grasping then become empowered to bring forth a subsequent existing. Fourth subsequent existing. The fourth subsequent existing is name and form. Fourth subscript existence name and form.
So once we actualize the fourth subscript exist in name and form, then it’s bring about Then it it bring about the subsequent rebirth. Bringing up the subsequent rebirth. So then it comes about the eleventh. It produced so now here, the prevent potential existing produce the birth. So birth refer to the consciousness initially entering one or another of the portal birth.
A a womb birth, egg birth, heat birth, moisturizer, or heat and moisturizer birth, and miraculous birth. So is the human being, eggs like the chicken, heat and moisture like a mosquitoes. Miraculous birth is you can also say You can say miraculous birth, you know, suddenly appear from the lotus. So so birth refer to the consciousness initially interim. So this mister Gunn, just now you said your question answered by this one.
The moment the consciousness enter and establish within the fertilized egg. That is the time called birth. Not necessarily have to come out of the womb, but that is service of birth. So if it’s a human being, it’s it’s established human rebirth. Already established human rebirth is animal, established animal rebirth.
So then birth brings about the aging and death. So aging is the maturation and transformation of the mental and physical aggregates. So aging, you know, age. That is the ceasing side of the aggregates and. So Okay.
So I think just summarize what I think. So all these drug dependent existing is categorized as I mentioned, and they’re categorized into four categories. The projecting factors and the projected factors. The third one is actualizing factors, and and the fourth one is actualized factors. So what are the projecting factors?
Ignoring, number one. Compensation, number two. Compensation activity, number two. And conscious consciousness number three are the projecting factors. What are the projected factors?
Number four, name and form. Number five, the six sources. Number six, contact. And number seven, the feeling. And what are the actualizing factors?
Number eight, craving. Number nine, grasping. And number ten, existing. And what are the actual life factors? Birth, aging, and death.
Okay. Now this one. Also, it’s important. Therefore, the two coming factors as I mentioned earlier, there’s two coming first and the ten. Yeah?
Two coming factors. First one is the conversational activity, number second, and existing, number ten, are the two karmic factors. Number second and number ten. Okay. The two karmic factor, compositional activity activity and existing arise from the three afflicting factors.
Those these two karma is arise from the three afflicting factors. And what are the three afflicting factors? First one is ignored, number one. And the second one is the number eight, craving. And third one is grasping.
Grasping. So now the answer is where the where the two karmic factors, The conversational karma and existing karma arise from where? It arise from the three reflecting factors, which are the ignorance, craving, and grasping. So craving, grasping, ignorant are the cause for these two cars. And from them from from them, the seven suffering factors.
So this this three factor produced the true kamas. Then from all of them, it produced the seven suffering factors. Seven suffering factors. The first one is number three, the consciousness. It’s a suffering.
Then the number four, name and the form, also suffering. And number five, source sources, also suffering. And number six, contact, also suffering. Number seven, feeling, also suffering. And, yeah, so the seventy feeling also suffering.
So then birth, also suffering. Aging and death, also suffering. So So now the past affliction past past afflictions are also arise again arise out of the seven sufferings. Now you experience the seven sufferings. Then again, then it produces the afflictions.
So then these afflictions arise again out of the seven sufferings. So that’s how that is passed through the sudden existing. So, therefore, the will of the existing term without interruption. So then Nāgārjuna conclude here. Nāgārjuna says, from the three arises two.
Nāgārjuna says in his heart of dependent arising, says that from the three arise the two. From the two arise the seven. And again from the seven arise the three. The wheel of existing itself repeatedly turns. Yeah.
Something like that. I have one clarification for the for the for the for the beginning, for the what what you know, that I don’t have the word to describe, to to impose this teaching for the three kappa beans. So here. The teachings for persons of small cap capacity and then Okay. The reflection on the pro progation.
Progation. Progression. P r o g r e s s I o n. Progression. Progression.
Okay. The reflection on the progression through and cessation of the twelve factors of miserable realm is the teachings of person of small cap cap capability. You got it? Okay. And then reflection on the progression through the cessation of the trough factors of the too happy too happy realm is the teachings of the person of the medium capability.
Got it. Yeah. The teachings for the person of the great capability is to assess assess a s s e s s. Assess. Assess.
Assess. Okay. The teaching for the persons of great capacity is to assess their own situation according to these two practices of the persons of small and medium capabilities. They then develop love and compassion for living beings. And, therefore, this teaching is also the teachings of high capable beings.
So, normally, it’s regarding middle capable beings teaching. You know? But in fact, this teaching is the teachings the the common teaching for the all three capable beings. So it’s a matter of how you relate. So so now this one, we need to let’s say Let’s say so actualizing of this drug dependent existing, the shortest is you have to actualize within two lives.
So that means we go through, you know, one circle of drug twelve dependent dependent suffering existing in saṃsāra, sometime within two lives, and longest is three life. But three life doesn’t mean continue three life. It can be interrupted. It can be interrupted. So I think I think I I I don’t want to elaborate.
It was not enough not enough words vocabulary. Vocabulary. Not enough vocab. Vocabulary. Okay.
But but no. So I think I suggest you to read the the numbing the volume one in the traveling section, and then try to summarize. And, also, there’s many teachings on the traveling the traveling dependent origination by by different lamas, including Islamic Lama. There’s one teachings by. I don’t have this book here, but I I I read that book long, long time ago.
It’s a very elaborate explanation. Also, it’s a good I can read that one. I think the the cover page is, I think, the is really good. I think. So so, anyway, this teaching regarded very important, but it’s very one way is very simple.
You know, just explain like this almost like even one one small mom can able to explain. You know? And this this this picture is actually drawn most of the almost entire monastery at the at the at the door door sign at the entrance. It is a tradition of Vinaya. It started from the Buddha’s heart disciple, Shari Buddha and Mongol Buddha.
From their time, you know, Shari Buddha has a monastery. From their time, after, you know, they send this they send Buddha’s picture and written the the description of the how the saṃsāra’s how the human being circle in saṃsāra and how one can liberate by, you know, by by purifying the traveling of dependent arising such as such as by by by eradicating the ignorant, one can able to eradicate the conversational karma. By eradicating conversational karma, one can eradicate the consciousness, you know, leaving imprint of the the the karma consciousness. By eradicating the consciousness, one can able to eradicate the name and form. By eradicating that, one can eradicate the the six sources.
By eradicating the six sources, one can eradicate the contact. By eradicating the contact, one can eradicate the feeling. By eradicating the feeling, one can eradicate the craving. By eradicating the craving, one can eradicate the grasping. One by eradicating the grasping, grasping.
One by eradicating the grasping, one can eradicate the potential existing. By eradicating the potential existing, one can eradicate the birth. By eradicating the birth, one can eradicate the aging and death. And that is the by eradicating the death, which is forced by the karma and devotion, that means you are liberated. You are in the liberation.
So in the picture, you know, there’s one one side. There’s a Buddha showing showing his right hand to the to the space. It’s a is to to you know, once you abandon once you are out of this will like like me, then you are you are you are tender liberation. So as long as you are under the chain of this there’s a lot of that, then you are you will constant circle within the channel, the sufferings circle of the saṃsāra. Something like that.
So, normally, in a in a traditional way, in the monastery when when teacher teach you on this traveling, you know, once you teach the Michael, no. I forget progression progression through the cessation of the twelve factors to the miserable run. Then after that, you have to you have to also have to mention at least the reverse way. What’s the progression through the cessation of the drug factors, the two happy two happy grams. You know, I have to I have to teach them with the reverse way.
So, anyway, I think this is complete. It’s a it’s a complete. And from here, you wanna have to realize that one have to one have to reflect within oneself how the ignorant produce produces the karma and how karma throw us into the experience of, you know, those the the seven different suffering, you know, chains of the saṃsāra preexisting. And and, also, one have to reflect the the projecting factor or the or the initial factor, initial cause, how it produce to the initial or the projected results, then how that leads how that connect to the actualizing factor or the throwing karma. I think we I think, normally, I used to use the word throwing karma, which is which which most of us experience at the time of death, then actualize want you to do some meditation how to free from from this chain.
And and and and and the final the conclusion is in order to free from this chain is to fight with the ignorant. In order to in order to able to win the fight with the ignorant, one have to actualize the wisdom realizing emptiness. Realizing emptiness of self, both wisdom realizing emptiness of phenomena, which means that one have to purify the true independent existent of eye, the the grasping and clinging on through independent exists in the eye. Then once that is cleansed, ignorance cleansed. Once ignorance cleansed, there’s no kind of attachment or grasping.
Once no attachment of grasping, there’s no kind of hatred, and the three percent of dilution is purified. Once three percent of dilution is purified, one can able to handle our karma. You know? One can handle our karma. Here, one can handle our karma by not creating any more actions under the influence of ignorance.
As long as one accumulate the karma under the influence of ignore, still one will experience this revert within the circle of psychic system with the saṃsāra. So so it’s like still not ultimate liberation. So we have to create the the action, but those actions are meritorious action, which is free from the influence of, what you call, the influence of ignorant. How to be free from the how to be free of how to be free from the ignorance in our creation of virtue or dharma or merciful deeds is to be is to be free from is to be free from the wrong view of self grasping of I. Have to be free from the the wrong view.
You know, there’s four wrong view, especially the free of how to be free of our mind, our concept, how to be free from the hallucination, which in glass is self independent existence of the eye, You know? And which normally is all the time in our in our consciousness. You know? Everything what we see, we see permanent existence. We see self independent existence.
So that itself is the influence of ignorant. So then based on that, whatever karma we could accommodate is all become cause of saṃsāra. You know? The best we achieve is god realm and human realm. That’s but still again, you know, circle within saṃsāra.
So so so our focus here to live a life with understanding of traveling deep and arising is to live a life which is free from the influence of self grasping mind. But we have to live a life that’s free from self grasping mind. We have to all the time remind ourselves, being in the practice of mindfulness. We have to live a life with mindfulness. Whatever action we do, including Dharma action, meditations, charity, whatever you do, total mind in in total mindful of of things exist independently.
Things exist cost causally in the system. It’s nonexistent nonexistent of independent self creation. So we have to we’re all trying to remind this. Once we once we are able to handle this thought, means we are able to handle to suppress the ignorant mind. Once we handle to suppress ignorant mind, our creation of Dharma practice our creation of practice become meritorious virtue deed, which is cause for liberation, which which doesn’t become cause of saṃsāra happiness.
It become a cause of ultimate happiness. It become a cause of liberation. So once we create that meritorious action, which is cause produced beyond the sixth realm Beyond the sixth round. Beyond the sixth round. You know?
That means we were born in the liberation stage. We were born in the liberation stage. Means the trough chain of the dependent arising is no need to follow. Liver side, we just follow the one direction that would have shown. Just one direction or there.
So we just have to we just have to follow follow that path. Don’t have to go through all the trial sequence. So complicated until that we don’t have a proper word to explain also. So so I said so just follow that. So it’s very easy.
So easy. So so this is the this is the whole purpose of today’s discussion is to live a life live a life with with practicing of Trump dependent arising as like the the king. Now now again, forgot the name of the king. Udayana or the the king Udayana. After receiving after receiving one page, you know, description of this traveling, like, exactly like this.
This is written based on what the Ujjayana received from Buddha’s disciple to him to subdue by looking at Buddha’s picture and engaging into the practice of the Dharma. So so this picture, you know, just just reflecting this picture and single pointedly focusing on Buddha’s, you know, direction. Within one single pointed meditation, he obtained the state of noble being. He obtained the state of liberation. So so, therefore, this practice is crucial practice, which practice by all the different practitioners of different capable beings.
You know, very simple practitioner like us also have to practice this. Those ārya beings also to practice this. Even those who are already in the path, those Ārya beings, you know, they do practice this. They take these practices. Very important.
You know? Because the essence of this practice is to cultivate wisdom realizing happiness and always, you know, suppress and try to purify the immoral mind, the root. So that’s all about it. So just remember the the last part. Know?
So so like that. And if if any of okay. By this way, we stop this session. If any of you during the lumbar support machine visit here, if he if he if he don’t conduct the Yamāntaka initiation in the embassy, then I think there’s opportunity that that I think he’s offering the Yamāntaka initiation in Indonesia, the Portova Center. So some of you from the last time, you know, from last year that you have so much kind of inspiration to to practice, you know, in the high school tantra and practice yeah.
To upgrade your practice and to practice high school tantra. So I kind of, like, introduce good to see the initial preparatory yamitaka. Those of you who have a karma with the like, then later you can receive veggie yogini initiations and and commentaries. You know, since today’s time is a desire desired we are in desire realm, and we are in the crisis of desire. The world is in crisis of desire, and we beings are in the crisis of desire.
And the desire and and the and the and the delusion already delusion is overwhelmed with the desire, and therefore, it’s delusion itself also in a degeneration. Delusion degeneration not getting lesser and getting more. The degeneration of delusion is doesn’t mean getting lesser. It’s getting more heavier. So our life is is a you know, the life our today’s life is is a is a is a degenerate is degenerate what we’re degenerating life.
The delusion is degenerated. So Wisdom of the degenerated. Everything is degenerated. So and all are mainly affected by desire. So is the the the deity of all the ten thousand Buddhas manifest into a form of deity, female deity who is direct antidote who is direct antidote Who is direct antidote to the desire?
Due to that, it become one of the most effective practice of this time, in our time. It become one of the safest path to gain enlightenment. Vajrayoginī came into this world promising the ten duration Buddhas and and to actualize the the practitioner who practice Vajrayoginī. The sweepers will gain enlightenment before occurring death. If that’s not available, then gain enlightenment at the time of death.
If that’s also not available, then seven lifetimes. At least we’re getting the the one we’re enlightened within sixteen lifetimes. So within sixteen lifetime. You know? So then also in the in the in the in the the the in the life of practicing, you know, in the in the it’s a desire we are desire being.
We are in the desire realm. You know? We we we we we naturally kind of have a desire of good complexion, attract attractive youth. You know, it’s a nature of this desire being. So so practicing, know, also, like, I don’t know, the temporary kind of, like, games.
You become youth youth. You become younger. You know, even though you are sixty years old, woman or man, when people look at you, you look like sixteen years old. Wow. Yeah.
But it doesn’t matter. Even you have so much wrinkles, so much white hair, whatever. But when people it’s a very it’s really matter. When people look at you, when people see you, you you are like this. Like, just sixteen years old.
Sixteen years old. Your com complexion, like, oh, like, you know, lot of wounds or whatever whatever. But when people look at you, it’s like the smoothest complexion. So, you know, so like like so it has the the the count, like but when you practice seriously, but if you don’t practice it, okay, Of course, it won’t happen. You practice seriously, you know, it has some, like, immediate effect.
It’s like that. Today, you practice it. Immediately, you achieve. You know, the moment you see, you know, you have to. So so it definitely shows I don’t practice it.
Attractive. So so so like that. So and in my my in my own life, I saw, you know, a practitioner. I really what whatever is stated in the teaching, I really experience with the people. Like my late guru, he’s he’s actually a practitioner all the deities, but he does practice.
He’s eighty what? Eighty three years old? Eighty three or four years old. Old man. You know?
And he especially, has so much wrinkle. And even his head has, you know, extra wrinkles. Because when when he was studying and when he was a little boy, his uncle, I think, very, very not very bad. So all the time hit with something. You know?
So until that, you know, a lump in there. So so so anyways but it’s very attractive. You know, like, I used to feel how much he score you. You feel like getting near to him instead of running away. You have you have feeling of like you know?
If you don’t score me, I’m sure I attracted to you. But if you even you scold me also, I I still attracted to you, that kind thing. Natural. Another me, other people when looking at him, you know, one, his nature is, like, serious, very serious. But when people see George’s nature, they like him so much, so much attractive.
The time of dying, you know, the the skin. Oh, no. He I I never see he applied even oil. You know? Never never apply all those expensive whatever, you know, like, the moisturizer or also whatever whatever shampoos or whatever.
Never just just a I think I mean, hardly shower also. You know? Hardly shower, hardly wash. So small. And at at the time of dying, there’s few people around.
They they they they can’t stop to touching his hands and, you know, so smooth. It’s like it’s more smoother than the, you know, born newborn baby’s skin. Like that. You know? Then it has a radiance, like a bit of reddish.
Normally, I people, you know, you apply something to become red here, red here. So it’s that one is a natural, like, you know, like radiance, like that. It really is so by your own eye. It’s like that. So such as many, you know, many many other practitioners.
This is my own day to day life for many years. You know, I see a person in such an aesthetic. So, anyway, is the antidote of anger. Antidote anger, hatred, which is anger, hatred, which is the one that which destroy entire our past merits. You know, ask for karma.
One single anger can destroy karma eons of merits. You see? So yametaka manifested to be the antidote to pacify those delusions. Something like that. But in order to receive the vajrayogin, you have to receive one of the preliminary the high superhantib ladies like, Karachippa, Heruka, that.
So so last year, you know, there’s so many people interested to some interested to receive vajraykin, some to receive vajraykin. So very difficult to get opportunity for to plan these initiations. If outcome are not rapid, it won’t happen here because we have requested many, many time. But seems like in Porto Center in Indonesia, he’s granting this initiation. In fact, maybe mainly for the maybe Malaysian students because supposed to give her a car, but he changed to Yamaka Khan.
So if any of you haven’t received in the past but have so much inspiration to receive that initiation, then you think about it. Or if you are if you feel that you are not ready, you shouldn’t rush. These are the things that you shouldn’t rush. You will need to wait for two, three years. Never mind again.
And the qualification for this that you at least should go through the, you know, study. So last year that we went through, you know, like like, brief discussion on the three principal aspect aspect of the path. So and many of you, I can see that, you know, like, you are trying your very best to engage into, like, the I’m being into your your life. And I can see that one way I feel like life is so impermanent. Don’t know what will happen tomorrow, whether we will be alive tomorrow or not.
And study in the teaching again. Tantra is available in Buddhist time. And they might be available during into the southern world. Then other than that, almost like no Tantra. No Tantra at all.
Know, even Buddha descent. Thousand fortune of Buddha descent into this world, but only two two occasions, you know, they’re available. So it’s the same in the in the in the in the in the monasteries that even even even in case I break the vow and I happen to go I I might go to lowest hell, but I still, you know, choose the this rare opportunity to receive the practice of the tantra. Even because the consequence is also very heavy. But if you don’t practice purely, and, I mean, you kind of, like, neglect greatest opportunity even knowingly.
No. It’s worse than you you don’t practice without having any permission, isn’t it? So so something even even happen to fall into lowest realm, I will still choose. So like that. So here, I’m not, like, pushing you to go and receive.
I’m just telling the kind of information. It’s all up to individual choice. You cannot go because of somebody say so. Somebody say, oh, I’m ready and go. No.
You have to feel it. My understanding and my faith in at least my faith in renunciation, bodhicitta, emptiness is kind of like kind of like a quite how do you say? It’s it’s almost like at least like it’s it become part of my life. So that means you are, like, you know, part of my life. You know?
Vindana session, Buddha Chita, Indianness. It’s almost like become part of your life. That means you are quiet. You are you are you can say you are ready. You can say you are ready.
So like then once you get in, you have to you have to get practice good supper bows, tantric bows. So so so those are the thing. So if you’re not ready, don’t worry. Will come back maybe next year or year after. Like that.
So, anyway, thank you. Oh, coming on the second second, around four o’clock, arriving at DC. So those of you maybe you’re not in your calendar that come here and receive this Buddha. So then then nighttime, there’s a teachings on mind training. I think it’s it’s like it’s a rare very, very rare chance, you know, to just to listen directly from enlightened beings.
So you try to, you know, mark your calendar for on the on the second on the second. Four o’clock is arriving, and nighttime, I think, seven thirty is a is a teaching. Okay? Thank you very much. So we dedicate that, you know, whether we gain the realization on these teachings on trial dependent arising or not.
In fact, to gain the actual realization on trial dependent arising is to gain realization in emptiness, you know, dependent emptiness. As Buddha said, if one see or if one understand the the the two are depend dependent arising, then one can able to see the Dharma. The Dharma is the emptiness. Once one able to see the Dharma, then one will able to see the Buddha. So so here, we dedicate whatever merit that we accommodate during this session.
It is complete cause to for us to have enough merit and enough wisdom to actualize the understanding that relies spontaneous realization on emptiness, on Dependicularizing, so then emptiness, and so then see the Buddha. Means to actualize oneself in the state of Buddhahood, which is to benefit numberless beings. Thank you.