Basic course — 04 Precious Human Rebirth

Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.

About this talk. In this 131-minute teaching, Lama Zopa Rinpoche introduces the precious human rebirth, the fourth topic of the Basic Course Lamrim. He opens with a verse from Candrakīrti that Jangawa chanted before meditation—Now I have independence and favorable conditions—and explains how this rebirth alone provides the freedom and opportunity to achieve liberation or enlightenment, while other realms offer none. Rinpoche then systematically teaches the eight freedoms (from hell, hungry ghost, animal, long-life god realms, and from wrong views, barbarian lands, incomplete faculties within human existence) and ten opportunities (being human, in a central land, with complete faculties, reversible karma, faith in refuge, plus five conditions depending on others—Buddha visiting, teachings remaining, practitioners existing, and love remaining in beings). He walks through the causes needed to actualise this rebirth next lifetime: morality through the ten virtuous actions (especially the four root vows of not killing, stealing, sexual misconduct, and lying), engagement with the six perfections, and stainless prayer. Throughout, he weaves practical examples—the dangers of gossip, the sūtra food practice for hungry ghosts, a detailed story of traveling with a master in the Himalayas—to illustrate how ordinary actions ripple into karmic consequences. The talk is pitched at practitioners new to the Lamrim path who wish to understand why this human life is irreplaceable and how to secure another one for continued practice.

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File: 04 Precious Human Rebirth.mp3

UUID: 3d02fbad-960d-40a7-a7cb-08fc9a97181a

Teacher: Lama Zopa Rinpoche 3

Collection: Basic course (Lama Zopa Rinpoche 3)

Recorded at: Buddha House Adelaide

Duration: 131.1 minutes

Words: ~15,488

Good evening. That’s our that’s our one new brother. I first time see him. What’s what oh, really? Yeah.

First time first time with you. Okay. So so in order to make this variation as a cause for liberation, that we have to introduce this moment with right motivation by thinking that purpose of my life is to bring the greatest benefit, which is to liberate myself to this state of fully enlightenment, which is to just bring internal beings into that state of fully enlightenment. For that purpose, we are going to get into this very session, which is to discuss on Buddha’s teaching, the Lamrim. Thank you.

So I would like to start this session with one quotation from the the Lambrin Chemo. This is the compass conversation between the Kadampa Gishe Dontamba and Chengawa. So Gishe Dontamba asked Chengawa that. Are you are you mindful that you have a human mind endowed with freedom and Opportunities. So this is a question that Mr.

Benfenga asked to Chenawa. And Jangawa replied, Each time I enter into meditation, I recite the following verses. The verse is composed by Candrakīrti, which you can you which you can find in the the comment Candrakīrti’s commentary on the middle way, the Candrakīrti’s commentary on the middle path or the emptiness. So the verse is this that the the Jangawa, you know, normally recite before he get into any meditation Now I have independence and favorable conditions. If I do not take full advantage of this time, I will fall into the hole and fall under the control of others.

Who will lift me out? Who who will lift me out? So this is the the verses which Chennai recites before any meditation he undertakes or before any practice he undertakes. So likewise, here all of us take this Chum La waspractice as an example in our day to day life. Whatever practice we undertake, we try to if possible, you can read the same verses.

If not, at least reflect on the optimum of the precious human rebirth. So, anyway, the words here is very clear that now I have independence and favorable conditions. It means that right now that Chennai Wa, who is exactly like us, it’s an ordinary human being, who obtained independence, are the eight freedoms, the qualities of the patient’s memory, the eight freedoms, and the favorable conditions, the ten layers or the ten conditions. So while obtaining the eight freedoms and ten deferrable conditions, if I do not take full advantage of this time, so this time refer to this very life within the frame of that one can able to breathe in and out, you know, till till to the death. If I do not take the full advantage of this form, this human form, then I will fall into a hole.

If you don’t take advantage, then one will fall into a hole, the hole of saṃsāra, six rounds. Or you can also regard the hole in the mouth of yama, hole in the mouth of the big mouth, big hole, the yama’s mouth, and fall into that hole and fall under the control of others. Means under the control of others, others refer to the ignorance and karma, once fall into the yama’s whole of the yama’s mouth, then one will be totally dominated, controlled by the ignorant and karma and will constantly circle within the six realms of saṃsāra. So once one is trapped in that circle of saṃsāra, then who will lift me out? You know, it’s a question.

Who will lift me out from that control? Who will lift me out from that hole, the hole of saṃsāra under the control of the karma and ignorance? Who will leave me out? It’s a big caution. Only the ability of this human rebirth is the only one that can able to the wisdom which possessed by this human rebirth, the precious human rebirth, is the only one that one can able to lift from this whole of the saṃsāra and by the control of karma and ignorant.

Not even by Buddhas, you know. Once once we are under control of ignorant and karma, once we are fall into the hole of saṃsāra, not even Buddha, you know, come in front of you and you know, hold your hand and drag from there to the liberation. Not even Buddha can do that. Only by yourself who obtained this wisdom, qualified with all the freedoms and all the opportunities through the practice within one’s mental continuum, only can able to liberate oneself from the control of emotion and karma. That’s it.

So today’s subject is about optimum of precious human rebirth, the optimum of human rebirth. So here I would like to introduce the cause that which can able to actualize the precious memory but in next lifetimes and the preciousness of this human rebirth, qualified by the eight freedoms and ten endowments or the ten conditions in the peripheral conditions. The reason here within the Lamrim practice there’s two major practices which introduce most effectively us into the practice of the Dharma, which is to liberate ourselves from the saṃsāra and to lead to the freedom of the liberation. So one is to practice or get into the study and contemplation and meditation on death and impermanent. Another method is to meditate, study, contemplate, meditate on the knowledge of precious memory, but these two are the most important tool which can able to introduce us into the pure practice of Dharma.

Normally it’s always pleasant for us to introduce Dharma by learning about the precious human rebirth rather than introduce Dharma by learning the death and impermanent, which is quite scary, which is quite not pleasant to hear. So why not that we choose we anyway must inspire us to study Dharma, practice Dharma, because we seek for the happiness and the source of happiness is to be free from saṃsāra. So that is the case, that only antidote can purify this suffering of saṃsāra is only Dharma, only Dharma. To actualize the definite happiness is only by practicing Dharma. Nothing else other than Dharma can be able to provide definite happiness, the true happiness.

So therefore, are in the nature of control of karma and delusion, you know, without finding source of inspiration. It’s so difficult for us to inspire to practice Dharma. So difficult to inspire to practice Dharma. So therefore, we need some kind of reminder for us to practice Dharma. So therefore, we need to study about need to contemplate and we need to do meditation on precious memory but and we should gain the realization on the practice of precious memory but otherwise we have to find another tool which is not so pleasant.

When we think of death, we have to talk about all the, what do call it? The unpleasant situations, you know, the description of the unpleasant situations at the time of dying, you know, the the including the dissolutions of the death process and including the the departing of this this this this this body, which is, you know, one attached entire life. But there’s only two method which does help us to inspire to practice dialogue regarding these two are the the the the the most powerful. Than the rest of the the stages of the practice in the Lamrim, you know, from the Guru Devotion after the the state of enlightenment. It is more relevant to inspire us to practice Dharma by contemplating on by by by learning about the precious and the reaper than any impermanent, then contemplating, studying, and meditating on the qualities of the Buddha.

You know? It is more inspiring to to to meditate on prejudice and to reap it. So so as I mentioned earlier and, also, we had a discussion in earlier classes in the in the class here that we talk about the the eight freedoms and ten endowments or eight freedoms and ten ten, you know, conducive conditions, which which are the characteristic which are the characteristic of recessional rebirth, which makes the which makes that precious memory that as one of the most favorable and most, you know, unbelievable, you know, precious to to treasure and to take advantage or full advantage of this life, that life to bring it to the practice of Buddhadharma, bring it to the practice of Dharma. So if just to to remind you, so I just note here. The the eight freedoms, the four freedom within the human existing.

First one is not holding wrong views. You know? If one okay. First one is not holding wrong views, and second one is not being born in the parabolic gland, and the third one is not being born in the being born in the center of land. And the fourth one is not having perfect census faculties.

Then there’s a four freedom from the nonhuman existence that which precious human being possessed possessed. The first one is not being helping and not being a hungry ghost. And the third one is not being an animal. Fourth one is not being a long life long life god. You know?

So then the ten the opportunities, ten continuous opportunities. The first one is the opportunity that involve to oneself or just, you know, the ten or five opportunity that involve to to oneself. The first one is being human. First of all, the being human. Second one is being born in the central region.

Third one is having complete sensory faculties. Fourth one is having reversible karma. And the fifth one is having faith in the sources or having faith in the Buddha’s the Buddha Dhanasangha. Then the rest five opportunities that involve to the others. First one is that the Buddha has visited this wall and that the Sapling teachings is being taught, the Buddha’s teaching have been taught in this world.

Third one is that the teaching remained until now. Fourth one is that that there are those who follow those teachings. There’s the Dammu brothers and sisters, those who follow those teachings. Fifth one is that that there is still love, compassion, caring within the within the beings. So so these ten opportunities and five freedoms makes the the precious human rebirth as the most precious thing that actualize within many years or lifetime.

So just being as a human, you know, just just being as a human is not not necessary to obtain the precessionary rebirth. You know? In order to actualize precession and rebirth, we have to encounter this opportunity those opportunities as mentioned and those freedoms that encounter, you know, as mentioned within the life. Then if if those freedoms, you know, one or two freedoms are missing, then one is not complete opt optimum or recessionary, but or those opportunities, one or two opportunities miss out or which is not which is not within you, then one’s life, even the human, but it’s not a recessionary birth. You know?

And and those the opportunities that one can obtain reliance on the precision revert such as obtaining higher rebirth in this life, such as, again, human gods, demigods, then higher than that, obtaining liberation from saṃsāra, then higher than that, obtaining the stages of the bodhisattva path and to actualize fully enlightenment. And even that enlightenment, by reliance by reliance on the by reliance on the Buddhist level path, practicing the path for three countless meals and obtain the Buddha enlightenment. And much more steeper than that, based on the practice of the Buddhist level path, then engage into the tantric, such as the three lower tantric practices, such as the action tantra, kriyā tantra, yoga tantra, one brings the opportunity to actualize body enlightenment within one lifetime, such as taking veshya sham and rebirth, and prolong one’s life such as for, let’s say, five five thousand years or or, you know, ten thousand years or five hundred years or whatever, by prolonging the life. And within that life, before going into next life, within that life can obtain fully enlightenment, which is within the category of actualizing enlightenment within one lifetime, but not within one brief lifetime. So super than, you know, that practice, such as based on bodhisattva practice, then, ultimately, that engaging into the stages of the three the the tantric stages such as the Kriyā Tantra, Action Tantra, Yoga Tantra, then upgrade oneself into the practice of the highest yoga tantra, the highest yoga tantra.

And that makes this precious human rebirth to actualize the greatest opportunity to enlighten within one brief lifetime, as within this brief lifetime. Let’s say actualize enlightenment within one hundred years. You know, today’s life is like mostly eighty to one hundred. So within eighty to one hundred years, practicing full time, live a life with the bodhisattva path and engage into the high sukhyatantric yogas such as take initiation, high sukhyatantric initiation, then take the commentaries, then engage into the the deity yoga’s practices. Then from there, one can actualize the enlightenment within eighty to one hundred years.

Quicker than that, one can able to actualize the enlightenment within, let’s say, fifty, sixty, seventy years or whatever, then quicker than that within three years, three months, three weeks, three days, three moments. And even quicker than that within this very cushion quicker than within this very cushion that one can able to obtain fully enlightenment. So all those resultant opportunities comes from the base of this precious human rebirth. Not other than this precious memory birth can able to no, Other than this precious memory birth sorry, I don’t know how to Other than this precious Shambhala rebirth, none of the other rebirth can provide those resultant opportunities. Not even in pure land, not even in God realms, not even in formless God realm, form God realms or any of these stages of the God realms, there’s no opportunity.

And for sure no opportunity in hell, no opportunity in the hungry ghost, no opportunities in the animal realm. Those resulting opportunities only possible in human realm, within human realm, within this precious human realm. Precious human rebirth, based on this precious human rebirth, can able to actualize all those enlightenment, those resulting opportunities such as enlightenment. So it’s very clear that only precious human rebirth can provide the full enlightenment. Like say, let’s say that even one have obtained one of the highest rebirth in the gold realm, or even one of the highest gold realm of the Samādhi, and you have achieved the highest level of the concentrations, and you realize the importance of enlightenment, but without coming back to this human precious memory, without relying on precious memory, there’s no opportunity even though your wisdom is so superior, there’s no opportunity for oneself to become Buddha.

Must come back to obtain this precious and reward. Based on the precious and reward, then one can able to actualize. Not only that, have to be Southern Coordinate Precious hummer Rebirth. Southern Coordinate Precious hummer Rebirth, that’s what we have obtained. We are from the Southern Coordinate.

We have obtained the perception of river because we are qualified with eight freedoms such as we are not holding wrong views. First, quality that we are not holding wrong views. Here, the wrong views refer to the view that holds every single existence from its own side, another existence or the independent self existence. If you hold our view that the phenomena are existing inherently, that is one of the wrong view. Or if you hold self independent existence is one of the wrong view.

Then, more gross than that, wrong view of not accepting karma, and effect, karmic cause and effect. Not accepting past and future life. Accepting past and future lives. Holding a view that there’s no past life, there’s no future life. They’re holding a view that there’s no refuge, there’s no object of refuge, there’s no benefit of refuge.

You know, there’s no Buddha, there’s no Dharma, there’s no Sangha, there’s no karma, there’s no for noble truth, there’s no two truths. So all these are wrong view and we are free from that. We obtained the freedom of not holding all those wrong views. So we are qualified in the first place. The second, not being born in a barbarian land.

You know, the land or the country or the place, you know, is it don’t talk about, you know, hearing country teaching, but there’s not even a word of there’s there’s not even a word of Dharma. There’s not even a word of Dharma. There’s not even a sense of Dharma. You know, there’s not even there’s there’s not even a sign of dharma. You know, it’s regarded like yellow and yellow saffron clothes are also regarded as a sign of Dharma.

There’s such a place that there’s not even an existence of that kind of colors of the clothes. And there is countries or places, there’s such an extreme. So don’t talk about hearing the teachings on tantra or the sūtra, there’s not even a sign. There’s not even a sign. And we are free from that.

Every day to day life, know, what do say, in the first place that we’re born in a place that there’s so much Dharma and various taste of Dharma. There’s opportunity of sūtra, tantra, you know, in a different aspect like Vinaya Sūtra, you know, and Bodhisattva Yana teachings, and all the four classes of Tantric teachings. We have totally obtained those freedoms. So we are qualified by the second freedoms. Then the third, not being born in the central land.

So this one is much related to the second one. So we are born in the central land, means that we are born in the land, we are born in a place where there is a Dharma, where there is opportunity of the teachings of the Buddha, you know, there is a centerland. And in the philosophy term, the centerland has a debate like in a centerland based on the area or the meters or centerland based on the practice. So anyway here, the central land refers to a place where there is a Dharma, where there is opportunity of Dharma so that if you put effort, you can able to receive teachings, you can able to practice the Dharma. So oneself is again obtaining the freedom of the third qualities, which is not being born in the centerland.

We are born in the centerland. Like Malaysia, we can regard as a centerland. You know? In earlier time in India, we regarded both guys as a centerland from the what do you call it? From the area, the land landscape, the centerland regarded as a Bodh Gaya.

Also, on the flourish of dharma, also Bodh Gaya is the place regarded as a centerland. In many reasons Bodh Gaya is regarded as centerland, but when we think broadly, the centerland is referred to wherever there is a dharma. So we are in Malaysia, we have opportunity for all the dharma. Those who are born in Malaysia, we are born in central land. We have all the opportunity to practise.

So the fourth one is not having perfect senses difficulties. So here, having prefect senses faculties mainly refer to we are not, how to say, mental disordered. We are free from being mentally disordered, mentally retarded. You know? And, of course, if we if we elaborate then, we can also say that free from being mute, you know, mute, free from being daft, you know?

Of course, can refer to all the five senses. As long as one of the senses is disorder, then that loses a great opportunity or practices, such as if you lose the physical senses, then that loses the opportunity of, such as, let’s say, the moment I feel this cloth, I feel very soft. Immediately I offer to Buddha, Oh, this cloth is so soft. How wonderful that Om Ah Hum, I offer to Buddha. Oh, this cloth is so rough.

I say, Oh, better change. It’s not even nice for the human being, don’t talk about offering to Buddha. Even the small kind of opportunities, it makes based on the perfect of the physical senses. But here mainly talking about the retarded mental disorder. If we have mental disorder or retarded, then even provided correct Dharma, but one cannot receive the correct Dharma teaching and one cannot practice in the correct way as taught.

So we are free from that. Yes, of course, definitely in print, but I think here it’s mainly talking about the perfect potentiality. But at least I think in order to qualify prejudice in rebirth, we at least have to be free from mental disorder also, mental retarget. So those are the freedom within human existence. Even though human being, but if we are holding wrong view, we are not precious memory, but even human being, we are being born in a robotic land, we are not qualified to be a precessionary rebirth.

Being born and not being born in the central land, we are not qualified to be precessionary rebirth. If we are retarded, even human beings, we are retarded, then we are not qualified to be precessionary rebirth. So all of us here is completely qualified. So then the four freedom from from the nonhuman existence, first of all, the first one is not being a hell being, such as if born in hell, then even Buddha come in front of us, then try to give all the oral transmission, all the teachings, but one will be completely dominated by the pain and the suffering of the hell realm. First of all, to the karma, one don’t have opportunity even to see Buddha, even Buddha happened to appear in front of that being there.

You know, then just from the pain and the suffering that we experience in the hell, that ones have completely no opportunity to practice Dharma. Only in the process of experiencing past negative karmas and only in the process of accumulating more new negative karmas. They’re constantly suffering their yawns and yawns, even happen to liberate from there, again born into death, you know, born into the hell. So it circles, you know, like constant reborn in hell. There’s no opportunity to practice Dharma.

So we are completely free from that. And if we’re born in humary, goes you know, like suffering, even though lesser than a health, but it’s a tremendous suffering, sufferings are the unbearable sufferings. So again, there’s no opportunity. Let’s say that even we offer these soot offerings, this time in Singapore, Rama Sokol Rinpoche strongly emphasised that students go to do the soot offering. The Sutras is the smell offering.

You put three white, three sweets mixed with the flour. Then there’s one text, the Sutras text, which is one of the most powerful practice to most powerful practice of charity, especially dedicated to the hungry ghost beings, hungry ghosts, intermediate beings, and the spirits. Most of them we have adapted from the past life or from within this very life also. We have so much depth. Because of that, we have a failure in our business, especially failure in the financial financially there’s a lot of failure because of so much debt.

We owe so much to them, hungry ghosts, first hungry ghost, secondly then the spirits, thirdly the innovative beings, you know. And to repay those debts is one of the most powerful practice is to do a soup offering, the soup offering. Just simply, you know, mix three white and three sweet together with flour, if possible, roasted flour. Best is wheat flour or or barley flour. You know?

So it have to be quite dry, very dry. So then the best time to offer is after sunset. Even at night time is the best, maybe let’s say eight, nine o’clock or even twelve o’clock also okay, but after sunset is the best, after sunset is the best time, so you offer. You you it’s not the not the amount of the of the substance. It’s it’s it’s your your motivation and the proper substance, which is must mix three white and three sweets.

So then charcoal fire or wooden fire, then you just put inside. You have to do this either in the baranda or at the the door, outside the door or at the at the garden, anywhere you can do that. So you pour inside then there’s a prayer. I don’t know whether we have here or not. If not, I think I think should have.

So maybe one day, you know, maybe we can print out and can share with everybody. It’s a very, very important practice, very powerful practice of charity. So that by doing that one repay the debt, then it helps to increase one’s financial abilities. Not only that, also it helps to enhance one’s spiritual practices. So in Tibet, in Himalayas, most of the practitioners does this practice.

Like, I remember Geshe Namukoncho, you know, Geshe Lama Kancho as well as Lama Sopranbuchi. I served both these two lamas, Lama Kancho many years, Lama Sopranbuchi at least for three years. You know, I traveled together with him. Even even, you know, even how busy you are wherever you travel, even you happen to stay in the hotel or even even having to travel in the train, you know, like like, day and night, travel the train. Last time, like, you travel from Delhi to South India, you know, three days and three nights in the train.

K? So so even even then, you know, find one small plate, then break the incense stick, then put the powder a little bit, then dust that offering, you know, without break every day. And I remember that in a maybe even the age of three, four, I remember that when Geshe Lam was in the cave, he don’t have nothing much, but he would but still make sure that he does this offering. Then he also advised all his students to to make sure, except me, I don’t do. So on the Himalayas, you know, every every practitioner, they you can I mean, maybe I we’re not nice to say poor, but it’s very simple, you know, simple and renounced?

You know? Like, little bit of a they they even don’t have a flower to eat, but they make sure, you know, does that practice, means burn the flour, little bit of flour, and then make the charity. And you can see when sunset, you know, then you go around, even in the nunneries, you go around, you start to see some smokes everywhere, you know, little smokes everywhere, means they are doing their practice. And Yogesh Nama Sovereign Mache, you know, one time we went to Lautau, in Lautau Rinpoche’s cave. So the last day we were supposed to reach to the airport, the Lukla airport, which normally take a half day.

So Rinpoche’s schedule, Rinpoche’s habit is like if he see people, he blares, he chants, you know. If he see houses, if he visit, happen to visit one house, will make sure to visit every house, You know, no discrimination. Then that day, we’re supposed to departure morning eight o’clock, but we departure evening six o’clock. You know, About to go, he suddenly remember he’s supposed to give the oral transmission of Nyungnae text to the the nuns up there. There’s one called Tomo, Tomo nuns, supposed to give oral transmission.

He promised maybe about five, six years ago. So so suddenly remember that you need to give that. So he said, oh, we have to reach at the airport in order to reach at the airport by noon, then we have to leave. Rinpoche has a schedule to leave next day from Kathmandu to America. And that is now we are talking about the highest mountain, Mount Everest, know, we are in Mount Everest there.

So and we have to walk, which is half day journey, about let’s say eight to nine, ten hours journey at the walk. But that one is like super strong, fast walking, can reach about eight, nine, ten hours. So anyway, Rinpoche start to give the oral transmission, then before instead oral transmission, he give Lamrim teachings. Miss lunch, miss tea. So until five o’clock, then he suddenly remember, what I supposed to do?

He said, order transmission, then he started to do the order transmission. So then six o’clock, so we have to push him. You know, we must leave, otherwise, like, no way, you know, we must leave. We already missed our flight anyway, you know, we must leave. So we push him to leave, and and the nuns there, they don’t want him to leave.

They they they say excuse. It’s so dark, you know, a bit of raining, so cold, and the the robes are like like in once you what do call? Slips. Maybe how many? I think hundreds and thousands of meters from the cliffs and go to the river, I think.

You know? So so the nuns are saying, please stay back, and we all say we must must leave. So nuns start to lie down on the muddy road, lie down, like asking the person not to leave. And they lie one lie here, one lie there, one lie down there on the small roads, you know, then cry. Cry, you know, please don’t leave, please don’t leave.

So we have to find a way to leave. So anyway, we leave. So Rinpoche has I mean, our team, we have one kind of a touch. Need to put a kerosene, then there’s a kind of torch, but not so bright. So we have to use that.

So first, I think, I don’t know, one of us is leading the road. Suddenly Rinpoche stopped us and say he said he want to lead the road. And it’s a it’s a bit rain also. So the moment he lead the road, then every five minutes he stop. So because he see the ends on the collar, and he see the what do call it?

The thing that which suck the blood, leech. He see the leech. He see the the ants. You know? So so the moment he see the ants and also he see frogs, many frogs.

So he he got the frogs, the chant mantra, Omane Premi hum mantra, medicine Buddha mantra, Buddha’s name. Then it it takes about at least five minutes for each frogs, each ant. So you know each end, each frog it takes about five minutes, five minutes. So until two hours hours away, there’s one place we’re supposed to reach about two hours time. No, I mean one hour’s time.

It took about I think five to six hours. So it was already like midnight. Then whenever he see stupas or the stone where they carved the Omani Pemi hum or the stone, immediately he make prostration. It’s a muddy road, know, very muddy, wet, very cold freezing, so make long prostrations. Then they make consecrations, so so I have to bless all the frogs.

So they were whole night. You know? So then we reached to the one one small village, and there’s so many people queuing for blessing. Then after that, it will be next morning. It’s about two hours away.

We haven’t closed even about two hours, you know, next morning. So the next morning, we carry on to start the journey, but somehow one person request to bless his house, holding, you know, a plate of rye or I say wheat, then on top butter and tea and salt as auspicious in the particular patterns, ask to bless. Then Rinpoche say, you go to your your altar prayer room or not? He say, yes. So you go inside, you make thirty five Buddha’s prostrations.

So then come out from this house, another house waiting with the the the similar type. So so they naturally invite him, saw the holy objects, and then do thirty five Buddhas. So I I don’t know, I mean, thirty to forty, fifty houses, basically, no lunch. Then from morning, it took up to, I think, six o’clock again, six to seven o’clock, whole day there. So now we are we’re supposed to reach supposed to fly yesterday, but we are still there.

Then six or seven o’clock, still proceed our journey. Now again, same same thing. A little bit of rain. There’s so many frogs, so many ants continue. Then the villager, they they they offer horse for Rinpoche to ride.

Now instead of riding horse, we have to carry the like, we have to drag the horse one extra company, then Rinpoche, you know, stop sometime, bless the horse. So so getting on and on and on and on. So then we reach one another small village. Suddenly, Rinpoche said that he he he remembered that that Nyingma practitioner, lay practitioner, he’d been requesting Rinpoche to give long life initiation about five, six years ago. So if he don’t give this time, maybe again five, six years later.

So he better take the opportunity. So we reached the middle of the night, I think one or two o’clock, then asked asked to get ready with the long life puja things, make, you know, long life pills, get all the blessings. Then we we we continue do this until next morning, eight o’clock. So then asked to announce to the villagers. Then by nine something, all the villagers came.

Continue the initiate I mean, supposed to give the initiation, but he started to teach the benefit of Omani Pai Me hum or there’s some, like, teachings on numbering, renunciation, Buddha Chita, emptiness. Then again reached to five o’clock, five or six o’clock. So now it’s already three days. So when Guru Rāja, he give up because the altitude, he cannot cope. Then also, like, the schedule is, like, total upside down.

They have to catch a flight, you know, in Nepal, you know, Kamandu. So everything is, like, upside down. Whenever Roger gave up, and he he went first. Actually, he went the next day. He took the flight.

He went to Kamandu. We he left us behind. So there was more freedom. Then so then after that so then after that oh, the the story I what what I’m saying is the first night, even though, you know, the schedule is totally upside down, but he makes sure that we do the suit offering. The third night when we reached to this the Nimualama’s place, it’s it’s like it’s like you you you can forget about this sūtra practice, but he remember and make sure they do this sūtra practice.

And the third night when we reached to the Lukla, again he did this practice. So anyway, so this is like how important those practitioners take as a part of their practice in day to day life. And it’s regarded very very beneficial for their success both in material life as well as spiritual path. Yeah. I think I kind of maybe, like, in future.

I think I don’t know whether I mentioned to Mel or not. Said maybe I don’t know. Maybe just mention to myself or mention to you. I think maybe outside in the in our garden outside. Maybe we can make a once more incense, like like, a pattern, like the incense burner that we create, you know, like, an incense burner.

So so those who don’t have opportunity in in their home, they can come to center and they can do the sutta. And we can also use for incense pujas, you know, incense offerings. And most monastery has this incense offering kind of they build up like that. You know? So in a whole and Rumichai advised, I think, in Singapore Center, and he said that he wished to he wished to, you know, slowly, you know, announce to all the centers to practice this.

The students can take a shift. What what do call it? Shift. Shift. Shift.

So maybe today, maybe one week, this person can, you know, do the Sur, and next week, another person. What individual want to do, they can come and do the practice. You can do in a group also. You can do in group. You can do in individual.

You can do it at home. But some people have a misunderstanding about this practice. When you do this practice, because you are offering to preppers, spirits and intimated beings and they’re worried that those beings come there and, you know, then reside there. It’s not like that. It doesn’t happen like that.

It doesn’t harm. Even they come and reside there, but they will only bring benefit. They don’t harm. They don’t harm, you know. Those who have a karmic coming those to whom that you have a coming death, those are the ones that will come there and then take take the offering.

Then after that, it helps for us to release from the obstacles which made obstacle for our spiritual development as well as material developments. You know? So it it helps, but it it never bring harms. And some people also have a doubt that if you do one day and next day you forget, then do do do they harm you? Also, no such thing.

Right? If you can do every day, it’s very good. It’s like today you offer food, then tomorrow they expect again. You know? If they come there, no food.

I mean, it’s kind of disappointing, but but but it doesn’t mean they will harm you and there’s no no such you know, people do worry because the practice is impossible to regular. Once you do, it means you do regular. You know? If you do regular, it it benefits so much, but no need to worry about receiving come from them. So third one is not being an animal.

So when we see, let’s say, even if we’re born as an animal, know, like, even for one thousand year, if we teach Omani Pay Me Home, not just a word, but the most important thing is the meaning to understand the the meaning, the Dharma, to transform the mind. It’s all about Dharma. You teach Dharma to, you know, an animal or dog or whatever or pets, any cats or whatever or rabbits or whatever. Even For one thousand years, when teach them, they will never ever is able to gain the understanding of the. human being?

Just one One word. One word. You know, one time, and within one single moment has the capability, the wisdom to observe, wisdom to digest the dharma understanding. So therefore, that, you know, if born as animal, no chance, but we are free from not being as an animal. Even the largest body, you know, born as the largest body such as like dinosaurs, you know, elephant, You know, they have a large body, very strong body, but they don’t have the wisdom that we small human being has.

You know, we human being very small. Sometimes some are very small. Like me, very small. You know? So compared to the big elephant and me, maybe I’m still better.

Is it better? You know? So it’s just like that. You know? How smart like a like a rat a rat.

How they are so smart. They know exactly where to where to steal things. They know exactly how to drill the hole. They know exactly where to reach, even how high or how low. They know exactly where to go.

But they don’t have wisdom to digest the dharma and we have that. So we are free from this. So not being a long life gods, through virtuous karma, through the virtuous karma, we’re born as long life gods, you know, even though we have like one eons of life up there in the long life god’s realm and has all the enjoyments, lot of wealth, you know all are spontaneous. You wish wealth, welcome. You wish diamond, diamond.

If you wish one diamond, one diamond immediately appear in front of you. You wish like like tons of diamond immediately appear. You wish friends, thousand friends immediately appear, foods, anything, everything is spontaneous, they can actualize. But there is no ability, there is no opportunity, let’s say there is no freedom or better say there is no freedom, they are totally distracted by the sense of distractions. So they totally their lack of freedom to practice Dharma even though they kept so much merit, so much merit and born as a long lived God.

Their life is like almost fantastic, know, almost everything they have but they don’t have Dharma. You know, even you go up there, you know, it teach Dharma. You know, not possible. You know? That’s why they okay.

Yeah. So so so we are we are free from being born as a god, in particularly being born as a long life god. So the long life god is not referring to the Chinese that use the long life god. It’s referring to that. This long life god is called.

There’s one within the god realm, and there’s a certain gods born as called long life gods. And their life is, you know, prolonged I would say, is very long. And those gods, somehow, there’s a kind of like a extra merit to actualise the object or sense of pleasures. So they are totally dominated by the distractions because of that. No freedom to practice Dharma.

Yes. That is not anymore. Buddha manifest in animal form. It’s just using the form, but they are not animal. They show the exact aspect of animal, but they are not animal.

They are Buddha. Buddha appear in the ordinary form of gurus, you know, who possess exactly all the faults like us, you know, like us. Without emanating in that kind of form, the guru cannot communicate with us. Guru has to manifest in the aspect that they can able to communicate with the disciple. But that doesn’t mean that guru possess fault, know, there is a Buddha.

But using this human human human body, you know, including the experience of aging and death and sickness is all a process of all a method of teaching to the disciples. Oh, how the the other animals understand? How to say? Don’t under maybe don’t how I understand. Let’s say the one rabbit is Buddha’s emanation, then rest of the rabbits are ordinary rabbits.

So rabbits two rabbit no. Rabbit is not is vegetarian, isn’t it? Rabbit is vegetarian. Maybe not a great example. Cockada.

Cockada. Cogoda. Cogoda. Cogoda. Cogoda.

One cogoda, Buddha’s emanation. Rest is ordinary cogoda. So maybe the so maybe the the the Buddha’s emanation cogoda all the time, you know, like, kind of, like, distract them from eating other animals. Through that, they secure kind of negative creating negative karmas, and maybe that kind of way can assist other animals. human beings try to go and assist, try to distract them from eating other animals, maybe not possible, maybe difficult.

Maybe the bodhisattva crocodile may be easier to handle them. So maybe that kind of maybe in that kind of kind of circumstances. But here he’s talking about don’t understand the phone number two. You know, do not understand the cause and effect. The teaching here referring about is don’t understand Buddha’s teaching means do not understand the karmic law, cause and effect.

The animal, how much you teach, they don’t understand. But like us, during animal liberation, we let them circumambulate the stupas, the holy objects. They do purify their kamas. They do accumulate merit, but that much only. But they don’t have the wisdom to understand the dharma.

So here I think are talking about that. So then the opportunities, it is like once you understand the freedom, at freedom opportunities are quite similar, you know, all are quite similar, so no need to mention about it. So anyway, so because of we have this freedom, because we obtained this freedom, like let’s say all of us here, we obtained this freedom We also understand that based on this freedom, if we want, we can able to actualize the highest achievement, which is fully enlightenment within this very short lifetime, within this very cushion, we have this opportunity. We have this opportunity. So we have to realise that many other human beings, even though they are human beings, but they do not possess these opportunities.

And at the same time, we have to realise that opportunity doesn’t last long. In our lifetime, this opportunity, the longest it lasts, one hundred years. All of us here, the longest it lasts maybe let’s say seventy years, mostly seventy years. Even we live over one hundred from now, all of us, the longest this opportunity lasts is let’s say seventy years. And we have to realize this seventy years passes very fast.

Yesterday passed so fast, come to today. Today passed so fast, about to sleep. Tomorrow will come so fast, the next day again comes. You know? January already gone.

February started. February, we will be shocked to shocked to find out how February gone past March. Two zero zero two zero ten will come very soon. This is the life passes over. Look at ourselves.

You know, look at look at us. I don’t know about you, but look at myself. I was shocked to find out there’s so many white hair there, you know. Before I went to before I went to I went to Singapore, then I went to Mustafa one night after that night, I think there’s no teaching. I think I went to Mustafa to buy a hair shaver.

So then oh, the the day before Long Life Puja. I went to what was that? Then before go to Long Life Puja, I shave. I never realized that I have so so many way. There was so many.

So it’s definitely much more than than than a few months ago. You know? So then I look at in the mirror. I I sit very just just look at no no expression. Just look at I look at, oh, so much extra wrinkles there, you know.

So does somebody else. It’s like, these are the sign that, you know, like, the impermanent, the time passes so fast. It’s getting so close to the death, you know, getting so close to death. You are in a super speed on the old age process, But you’re so near to death. You’re so near to death.

Even even one don’t accept that one will die tomorrow, but when when we believe that one will die hundred years time, it’s like so near. It’s unbelievable near, you know. The way the day passes, the year passes, the hundred years so fast. So you see, so that. So then it is definite that we definitely have to stop.

There s a point that we have to kind of seize this body, this arrogance, and the so called time of death is there, time of death is actualised. So it’s definite. At the same time, there’s no of stop of entire aggregates, but mental aggregates still follows. And you look at day to day life, you you have today’s mental aggregate, today’s mental aggregate, it just continues. It just continues.

It just kind of It’s just a different moment, but it’s still a continuum of the past consciousness. So it continues. So that makes for us to understand that even physical aggregate ceases, but mental aggregate still continues. So that again confirms that there is a definite, there’s a next life. There’s a definite next life.

So now, after understanding that, the next slide I mean, unless one become Buddha, know, one able to become Buddha, But if one is unable and when you look into our own present action, it is quite one hundred percent sure that one will definitely not become Buddha. So then now, what are state of continuum of the mind will follow? And there’s a few stages, you know, Buddha has said in the teaching, but logically when we look into the teaching, it makes sense that there is only higher rebirth and lower rebirth, two categories. Again, based on the teaching and through your own philosophy analysis, it it really makes sense. It really make sense.

It really make you to really think it’s real that all are dependent on cause and condition. Good cause will bring the good result. Negative cause will bring to negative result. So now you start to calculate. This very moment you start to calculate.

Somehow it’s more likely it’s negative. So we’ll fall into three lower realms, you know, even though we didn’t engage into the karma of killing such as arhats, bodhisattvas, father, mother, but, you know, unintentionally, we kill so many beings. We we torture so many beings. Unintentionally, we lie so much, you know, such and such. So maybe you might not born into hell, but it’s quite definite that we’re born into a prayer realm, like how it goes, you know?

It’s almost like maybe not necessary that one might born into hell because you still feel that you didn’t do the greatest wrong thing, I mean the worst thing, but you’re still in the category of the very wrong part. So most likely, hunger goes around, you know. So then you start to get some fear, start to feel like it’s not really right. Then then we want to kind of like escape. How to escape?

Then only, like, sincerely remember Buddha. Then only you start to remember Buddha, you start to remember refuge. Start to remember refuge. You know? So so you start to remember refuge.

So so then just just praying there, you know, Buddha, please help me, again doesn’t work. You know, if that works, fantastic, but you put your own logic there, you know, that you use our wisdom, quite sure it won’t work. Quite sure it won’t work. And if you don’t believe, try now. Try immediately.

You know? Just sit in front of a Tārā statue and at least regard Tārā as the real Tārā, and you just request that tonight, I really don’t want to sleep. You grant me a blessing. I think quite I think it will be quite difficult. You know?

During the butcher’s visit, I didn’t get a chance to sleep. Today, when I get chance, why I don’t sleep? So, you know, so naturally, kind of like, why not? Why not? You have so much reason to go to bed, and you will go.

You have a wonderful sleeping. Many again excuses and difficult for us to actually accept the fact and the belief that Buddha can do something, it is start to feel is not relevant. So now what is the most relevant? Now what is the most relevant? Is to What is the most relevant?

There’s two. The first relevant thing is protect this human rebirth. Try secure, try to rescue this precious human rebirth. Rescue by by engaging into Dharma practice seriously, wholeheartedly, full time. So this is one way to rescue.

You know? My my my timeline for to end this patient’s memory but can be one minute or can be one hour can be hundred years but whatever time remain I must rescue it because when I look, when I study or research about my lifestyle it’s quite definite that I will go down to Lorillam. Once I go down to Lorillam by understanding all the fact of the lower lump, I cannot come out. At least few yawns, I cannot come out. No way it can come out.

So if that’s the soul, I must rescue the special memory bird because this special memory bird can able to prevent falling into lower limb. This special memory bird can able to close the door to lower limb. Close the door to Lori Lam. So then how? Again, think back.

Practice refuge. What means by practice refuge? Practice the commandment, the vow of the refuge. Then one starts to realize, Oh, if I am able to success rescuing this precious memory bird, it is definite that I will close the door to Lorillam. The best I will obtain fully enlightenment.

If not, at least I will gain liberation. If not, at least I will obtain higher rebirth again as a precious memory rebirth. Now when start to realize that if I’m able to successfully rescue this precious memory the first the best my full force effort of resuming this memory path is to full force wholehearted practice in Dharma that can able to actualize my full enlightenment. If not, at least Arahat. If not, at least in precious memory, but at least we’ll actualize precious memory, but, you know.

So now that is enough. No. So now we we start to have a question. Then how to actualize precious memory. But so that’s actually today’s subject.

How to actualize precious memory. But How to actualize precious memory birth. So there is a causes without cause no precious memory birth. The cause will actualize the resultant precious memory birth. Best is to understand this precious today’s precious memory birth and actualize all the entire practices and become Buddha within this very life.

If that not possible, at least create the cause to actualize precious memory birth next life and we try our opportunity next life time to become Buddha. Because only based on this precious memory bird can actualize Buddha. Otherwise, not in other realm, isn’t it? So then what are the costs? So, cost is to there’s three causes to actualize precious memory So, one have to One have to subdue or one have to live a life with One have to live a life with morality.

And the second one is one have to engage into the conducive condition of engagement in the practice of six perfections. Then thirdly, to actualize the condition of right prayers, right wishes or the stainless wishes. One one have to connect this life to next precious memory but through the the conducive condition of stainless prayer. So when we talk about the morality of when we talk about morality, practice morality, there’s three type of morality. The morality of abstention from misbehavior or negativities, And the second one is the morality of integrating virtues.

And third one is the morality of working for the benefit of other sentient beings. So the first one, the morality of abstention from the misbehavioral negativities is about practicing the ten virtuous action, abandoning ten non virtuous action. As I mentioned earlier, one realizes to protect us from falling into lower realm is to go for refuge. But just simply regard Buddha, Dharma, Sangha as a refuge is not enough. We have to engage into the practice of refuge, which is to practice the vow of the refuge.

What are the vows? vows is to engage in the practice of Ten Virtuous Action. So once we practice ten virtuous action, we are actualizing the first cause to actualize precious memory for next life. So we have to practice the virtuous action of not killing. First one, not killing.

Second one is not stealing. Third one is not indulging in sexual misconduct. Those are the three from the physical body. Then a fourth from the speech are not lying, not slandering, not using harsh words, not indulging in idle gossip, and three are from the thought or the mind. Not being covetous, not harming others, not holding wrong views.

So now here, at least we have to practice the four root vows or the four root ethics for four root moralities. The first one is not killing, not stealing, not sexual misconduct and not lying. At least these four. These four root vows must need in order for us to obtain precious human rebirth. Next slide.

Even to obtain human rebirth also necessary, but when we talk about precious human rebirth, it’s definitely necessary. So not killing from the Buddhas, Bodhisattvas, Aryan beings, Sanghas, know, father, mother, you know, after not killing intentionally, not killing even ants or mosquitoes or lice, you know, including that, you know, not killing. And not just intentionally, we have to put a full mindfulness, not causing a life even unintentionally from the Buddha, Buddhist, mother, Sanghas, up to the smallest lies mosquitoes and ants. You know, we have to put a full mindfulness. We have to be full we have to be full mindfulness.

Even unintentionally, we don’t cost their life. So that means, like, when we move the floor, you know, we have to we have to we have to be very, very careful. We have to move the floor. We have to, you know, be very, very careful. So if if we we practice very purely then, even when we we even when we cook, you know, the water that we’re going to pour into a pot to boil it, we need to use net, you know, the the finest the finest net, the cloth to filter the water to save the bacteria or the living beings of not causing life, not causing their life.

So I think it’s a I mean, it’s a so difficult. Yeah. So but we have to we have to we have to at least we pray and we hope and we try our best, you know, we try our best. We try our best like that. Even when we eat vegetables, you know, when we wash the vegetable when we wash the vegetable, you know, we we we only think of the dirt.

Or even we think of the germs, but we we rough so rough, you know, like like that. You know? And we put a very nowadays, I I saw that there’s one chemical which can wash the vegetables or apples, you know, it really kills the bacteria, germs, bacteria. So we in fact, those are those are actually we in fact, intentionally, we are killing. We are we are taking others others’ life.

So then we break the first vow. We break the first vow, you know, first from the ten ten non virtue. When the first break the vow or first from the ten virtuous action, that means we fail to be even a practitioner of small capable being. And we fail to practice refuge. We fail to practice refuge also.

So so like that. Geshe Lama Kunjo used to say that unless you are unless you are eating eating Samādhi food. Otherwise otherwise, every single foods are non vegetarian. Unless you are eating Samādhi food. Even we are eating vegetable, actually we are still non vegetarian because there’s so many bacterias and germs out there and it is about others’ life.

In order to get the vegetable, get the proper canned vegetable, they have to spray so many insecticides, medicines. And even it’s organic, you know, somehow the vegetables naturally boil together with together with hot water. Even you’re eating salad, the fresh vegetable in mouth, we squeeze them, we bite them, chew them, know, we eat those are also meat. So what he said, as long as you are not other than Samādhi food, all are nonvegetarian. So in fact, we are all nonvegetarian.

So so so it’s it’s it says, if those only eating vegetable, don’t be too proud of that you are, you know. Don’t don’t bring that into ego, say, I’m vegetarian, and be so loud in front of the non vegetable. But those who are eating meat, worse. So so like that. I think I think that could be also is a reason that himself, you know, remain in, I think, about more than eleven years just eating the Samādhi food, not on gross food, not even a single not even a gross vegetables or pills.

There’s a Chulen practice which sustains your body through meditation, eating stones. You know, one small stone pill, are blessed by mantra, you swallow it, then that is sufficient of sustaining your body. Or others, they eat plants, what do you call the medicinal plants or others they use flowers or others they use the children’s pill which extract many different herbs and and recite a mantra and then make into a pill called chillen pill. You can even can buy in Dharmasala or somewhere else. You know, you eat that, then you sustain your body.

So in in Geshe la’s case, he even didn’t use any of this substance, not at all, even one small gross substance, so just meditation. That’s called Samādhi food. So that only can actualize through the after actualizing the highest state of Samādhi concentration. Otherwise, it’s not possible. So therefore, there’s also a saying in the teaching that in order to actualize Dharma practice, the most efficient way is first is necessary to actualize Samādhi.

Most efficient way concentrated full force, you know, in order to engage into the Dharma practice in full force, concentratedly. The first is necessary to actualise Samādhi, Samādhi, the concentration. So those who wish to practice Samādhi, just a recommendation to you people, those who wish to practice Samādhi, it s necessary for you to get oral transmissions and commentaries from the lama, from the guru who have the lineage blessing. You have to receive the commentary and all the transmission from them. Then after that, then you have to choose a conducive place where there’s no at least there’s no gross outer distraction, at least free from outer distraction, such as noise, such as colorful objects.

So therefore, the best is choose cave, very small cave, a very small cave or very small hut hut. There were, you know, very small window. Even no window, even better. No window. And a small door or no door, even better.

So so so so, you know, so it’s like completely like cover lock. So then you you train. And there is there is a practitioner who train like that. Those are the conducive place where you don’t have to hear the sound, any gross sound. So then with proper lineage, with proper guidance, with conducive place, then that’s even possible to actualize within six months.

So it’s not a long time, six months, you know, six months time that one can able to obtain the highest state of the concentration. Once you obtain the state of concentration, then whatever practice we undertake, it becomes single pointed and full force. You know? Then one one obtain the full opportunity, complete opportunity to oneself to send to cave oneself send oneself into cave. Himalaya, high mountain, one will be total free from the destruction of outer elements, will be free from the destruction of food and shelter, one will be able to remain in the laxity, the physical and mental no, physical and mental flancy.

One can able to remain twenty four hours, days and weeks and months and years in both mental and physical fluency. You know, means like bliss. Mentally, physically, both in bliss. Mind totally concentrated on the practice, the point that you’re supposed to meditate until one obtain the realization, including one physical body, not even shake in one inch. Not even will shake, they even will move in even one inch.

You know? So those are possible. So the so so like that. So we have to abstain from the non virtue of killing. Non of killing.

So we at least have to try our best not to cause others life intentionally. Not to cause others life intentionally. So now here, causing the life of Buddha is the heaviest than causing life of any other living beings. Then Bodhisattva, then Ayah Bodhisattva, then ordinary Bodhisattva, then Arahat. Of course, guru, you know, guru still comes first.

Then then the then the high beings who are about to get into the the the get into the the practice of path. You know, they’re about to realize the path, the five paths. So within the five path, those who obtained ten ground heavier, eight lighter. The first ground lighter. five paths, those who obtained the path of $1 heavier, path of seeing less lighter, those who are just engaged into the part of merit is lesser.

Then in ordinary being, who bring so much benefit to the living beings, especially through Dharma, then heavier. Then after that, those who bring great benefit to the being but not from dharma, it’s lesser. It goes based on the importance of beneficial for the other beings. So then human being is heavier than causing the life of animals because human potential to bring a benefit to the being after enlightenment is greater. This way it s more heavier than even causing hundreds of the life of the being, other animals.

So within animal, bigger the size, heavier than the smaller the size. It’s it’s like that. So killing, stealing, sexual misconduct, and lying. So so like that. So then the second one, not stealing.

So not stealing here without the possession which, you know, the substance or the possession which possessed by human or animals or anybody, anybody, and when you take that without the permission of the belong the person who belong to, then it becomes stealing. So in earlier time, in Buddhist time, Kashapani. Kashapani is a kind of like a coin. It’s almost like like like the the value is like the lowest value within the positions. So so so I have to have a value of that.

So today’s time is like like one cent. You you know? Like during the what what do you call the stock market, even value one cent, isn’t it? No. Not just the supermarket.

I mean, every single money, like even one cent you value, isn’t it? One single cent also like accumulated number, cent, two cent, three cent, isn’t it? One lose one cent also, we argue, isn’t it? So so so that means even one cent is a value that without permission you take, you create the karma of stealing. So then we fail to practise the vow of refuge or fail to practise the vow of the ten virtues action.

Then not indulging in sexual misconduct. So other than your own other than, you know, the legal partner or other than conventional partner. You know, so legal partner is like, say, husband and wife go to go to government register, say, this is husband, this is wife, you know, or something like that. I say conventional partner, like girlfriend or boyfriend, not yet signed, or then then, you know, in public know that this is your girlfriend, this is your boyfriend, you know. So so so other than that partner, you you indulge the sexual contact with other other women or other men, it becomes a sexual misconduct.

And if you want to practice even heavier than that and more serious than that, you want to practice the vow of not indulging in sexual conduct, then you have to take the vow of the salivacy vow, which is totally not indulging in sexual conduct sexual conduct. So and so, you know, what’s the so so even, like you know, it is very complicated. This you know, this now in today’s time, it become very complicated. You know, it easily can break the vow. Like like, not only within the boyfriends and girlfriends, but not even within the husband and wife.

Before, you know, like, divorce, they already, you know, get other partner. You know? So that means you already get broke the vow. You know? But so but some, they don’t get into a, like, a a con contact with the own legal partner.

They already, like, normal sexual contact. Then some of the practitioner, they they they assume, since I don’t have a sexual contact with the partner, already I already decided not to have a sexual contact with the partner. If I indulge you with the sexual contact with the new partner or whatever, also break the vow of sexual misconduct because still you are legally you are still labeled as a husband and wife. You haven’t you haven’t legally separated. You know?

I I encounter a few one or two practitioner, they mentioned, you know, they mentioned actually, in Singapore, I was they they don’t they’re they’re normal in relation, how to say, sexual relation with with their their wife. It’s already we are just waiting for for for for time to sign. And as I already have a new new, you know, future wife. They already have a future wife, and and they already get into sexual contact like that. So then he say that I will not break vow.

I said, you’re absolutely gone, case. I said, you’re absolutely gone, case. So I say, oh, anyway, I say, I’m I’m nobody to kind of, like, rule you. But, anyway, the the the the karma will take care of you. So the karma will take care of you.

So he said, are you sure? Really? I said, yes. Definitely. You know, if you don’t believe, you ask karma.

So then so like that. So it’s a you know, human being make their own kind of ideas and make their own kind of assumption, and, know, there’s a danger. So that’s why I think it’s necessary to learn dharma and study this vows, I think it’s important. Yeah, okay, that’s one thing. So even by thoughts, in fact, in order to complete, to break this vow, you need to have a thought, you need to have action, you need to have a satisfaction, three things have to involve.

That the person needs to indulge with sexual conduct with this person, you already created a common intention of sexual misconduct but not a complete common sense sexual misconduct. Then once you get into contact, you already indulge in the action but it’s still not one hundred percent complete. The moment you say, Yes, I have a contact with this person, so that’s the moment that you completed the full karma. So even when the intention is wrong, it’s already break the break the vow. So so so and also, you know, intentionally so anyway, when you teach to be in monastery, very, very in monastery not in monastery.

In monastery, many many ways, you know, it’s it’s like very shy to talk about this thing. You know? Not not in monastery. I I I I also used to feel shy to talk about this thing. I think the thing I think it’s cannot be shy.

They have to tell the right thing. You know? No. So even let’s say, what’s what do you call the releasing either female or male substance without partner. You release the substance with the thought of imagination that also create the karma.

If you are celibacy, if you take the vow of celibacy, you you you you break the vow of. If you didn’t take the celibacy vow, if you are just an ordinary man, ordinary woman, then you break the vow of the intentional sexual con sexual misconduct. And that leads the result that which can ripen this lifetime, you know, especially releasing the essence. It will lead to a result that which ripen this lifetime that result in a forgetfulness. You know, what you call the there’s one sickness when you grow old and you start to forget things.

Ancy Alzheimer. Alzheimer is one of the main cause. All Alzheimer. Alzheimer. Alzheimer.

Alzheimer. Alzheimer. Alzheimer is the is the result main cause of that is is through either beginning of this life or in from the past lifetime of engaging into the releasing of the essence of the either it’s female or matter doesn’t matter. The essence, the human essence, releasing of that, if done in the past lifetime, that also creates a cause to this lifetime to experience Ansarama. If this lifetime happening this at the end end of your life, you will encounter this an Alzheimer Alzheimer.

So it’s a very, very dangerous very dangerous. That’s why in a Vinaya vow, it’s a very strict, very strict about about this. Because in order to actualize the realization, your mind have to be very focused. Your mind have to be very alert, very sharp. It’s a full memory.

You know? Because this will will affect your memory. This will this will degenerate one’s memory. Due to past karma of doing that, this life, the memory very limit. It become very limited.

Born to be very, very low memories, You know? Even you memorize something but forget so fast. It is so fast. Then at the end of the day, you you you experience this Alzheimer Alzheimer. So including with the intention to imagination, you release human essence.

It’s a celibacy life, man or nun, break the Vinaya vow. If it is if it is a lay lay practitioner or lay human and man and woman, you create the karma of the intentional karma of sexual misconduct. So lying, you know, is it including white lie, you we call white lie. They’re also lying. So not suppose.

Even if call white lie, no suppose. But, you know, in our life, it come into a point that, I see. If you don’t lie if you don’t lie I think I better tell the story better. I don’t know how to put it. You know, they you know, you you have heard many time.

You know, there’s a it happened during Buddha’s time to in order to, like, give some idea to the disciples, the practitioners that there’s one deer, one one monk, and one hunter. And one deer, one monk hunter. So the hunter chasing the deer. And the monk is on the T junction. You know?

There’s only two there. One is east and one is west. And there’s a certain certain stage that there’s no no further place to go. So but but there’s a there’s a such a situation that if the monk show the hunt the wrong way, the deer’s life will definitely save. But if the monk show the the right way, the deer would definitely would die or shoot or whatever in a killed.

So so in in such kind of situation, so so what the monk did is monk showed the wrong way to the hunter, with the motivation to save the life of the deer. With the mindful awareness of both a negative karma but killing is heavier than lying. Because of saving life is much more merit than not lying, that merit will kind of dominate the negative karma of the lying but it doesn’t mean it has no negative karma of lying. There is but it’s very limited. So in such kind of situation we have to practice like that but if there’s no such kind of situation even white lie you know that one we regard as a white lie you know we can say regard as white lie but even that kind of situation if not that kind situation so we even cannot lie white lie.

White lie also lie. It it complete all the characteristic of lying. Know? So Oh, want to die. I don’t want to be oh, then killing.

Cannot. Those people who want to They’re lying. You say again? I mean, for those people who want to die. Okay.

I see. Then what’s what’s the patient dying? Yeah. But the if it is not true, it’s still lying. So but but it’s still but there’s but there is some benefit of of at least, like, make peace mind of the the dying person.

Yeah. Yeah. So anyway, since this mention about dying person, if somebody say, oh, so painful and I want to die, can you ask doctor to just pull out the the mission then he will say, okay. You are involved into causing of the other’s life. So so we cannot, you know, say, oh, it’s so painful, and I really want to give up my life, and I want to die.

Please help me. Even say, please help me pull the plug, unplug the machine. Then either you unplug or either you tell doctor to do it and you participate the causing the life of the person. Whatever it is, we still have to save the life. We cannot involve such thing.

A little bit dangerous, you know. So on the way, on the road, your car suddenly step on a cat and almost the whole body is gone, but still the the life is there, then some, you know, they drive back and kill. As a Buddhist practitioner, because it’s it’s things that, oh, it’s already gone, you know, maybe with the with the kind of a thought of like, if you keep like this, maybe more suffering more suffering because half almost whole body is gone. You know? Then, like, no way that it can can recover.

So rather finish the, you know, the suffering right now, you know, kill, drive back, kill, then it cannot. As a practitioner, even in case accident happened to death, you have to stop the car and you have to see how you can able to save the save the life. You know? So then the rest is like not slandering, not using harsh words, like indulging in, you know, either gossip. So harsh words, slandering are quite obvious, but idle gossip is very, very dangerous.

You know, the moment one talks about other than dharma, especially talks about others faults, even for one second, one second, and even one happens to hear others gossiping, talking about somebody else faults, if you even happen to hear, you already create a you already participate in the karma of idle gossip. So if somebody is talking false about that, you immediately should run away. You should you should quickly run away and run away place that way. There’s no need to hear about that. You know?

You know? If you especially engage, if somebody start to bring the topic or somebody like that, something like and immediately, they say, oh, it’s we change the subject and forget about it. Change the subject. It’s better like that. You know?

Very dangerous. Either gossip will bring into all the troubles. You know? The anger will come. Attachment will come.

Competition will come. You know, all the wrong things will come. Even though it looks quite simple, even though it it sounds like quite pleasant, it’s like quite refreshing, you know, having a nice coffee then, you know, then when you start to gossip, you feel better, you know. With a nice coffee or nice ice cream, then to talk something wrong about other, you feel even more fresh. So it’s very dangerous because this is so dangerous.

So especially for those who are practicing Buddhist vows, especially to those who are practicing Buddhist vows. So many of us already taken a vow of the the initiation, you know, the jenangs. So all have a Buddhist vows. So and most of the time, we we don’t gossip much about Barack Obama. We rather gossip much about our own people.

So so most of our own people is is a Dharma brother sister, you know, Dharma brother sister who take initiation from same guru, you know, same so so so definitely break the vow, one of the Buddhist vows, you know, so we we cannot. So that that that means whenever we get together, we have to, you know, we have to be mindful that immediately, say, talk about karma, about the nature of suffering or talk about precious memory, talk about qualities of the Buddhas, talk about qualities of the, you know, your experience in your life with the practice of Dharma, you know, how you benefited, you know, how you saw other people’s benefited by compassion, bodhicitta, know, kind heart, you know. So those are looks simple but it’s very important. So not being covetous, not harming others, not holding wrong views. So wrong view as I mentioned earlier.

So as long as you know like we have to put full effort to avoid harming others. So either through attachment or you know, the harming others comes from our body, speech, and mind. And that comes in two categories such as being covetous, and harming thought to others, either through hatred or either through attachment. So these two are the things that are the main force to bring about harms for others. Through attachment, you try to find a way to harm others.

Through hatred, try to find a way to harm other. That’s the two ways. So as long as know, be positive about others, be pure about others, then one can able to stop the wrong view as I mentioned earlier. So by engaging into these different non virtuous actions such as killing, then one has to experience four type of results. The first one is the result that occurred with the cause.

The result is similar to the cause. You know. Then second one is the environmental result. It comes, you know, within the environment that you have experienced it. Then the third one is the result caused by a person or the result which is is a conditional result which is experienced by the person.

Then the fourth one is a ripen result. So those are the unfavorable results that have to experience such as involved into any kind of non virtuous action either small, light, or heavy, or big negative actions. It will create a karma with killing once more ends, then the result that according with the cause, the result that is similar to the cause, the first one is next life, next life, next life. Even if one happened to take a human rebirth, but we kind of enjoy killing ants. Because previous time killed the ants, so wherever ants go, you feel excited to to kill the ants.

You know? Wherever cockroach come, you know, you know, you feel like pinching the cockroach. You know? You know, you find awful effort to to to to to enjoy to do that actions. So because it’s in a causal situation in the past, you are doing that, so you are influenced to do in next slide.

Not only next slide, this life. Yesterday, you know, you you we we we we kill ants, you know, kill ants. Today, when you see ants, you know, the first thought is like you want to kill again. You know? You feel like kill again.

Not it was nothing about saving again. You would think about killing again. So you become habituated. You’re so into it. Then environmental result is like, you know, we always come into a place where everybody enjoy killing ants.

You know, all surrounding people are like, they so enjoy, you know, they kill ants. Some use slingshot to kill the ants. Some use bow to kill the ants, arrow and bow to kill the ants. Some use spray to kill the ants. Some use, you know, white chalk to kill the ants.

Some use stick to kill the ants. Like, you know, somehow one happened to encounter that kind of place and he will be excited. Now I will find another way to kill the ants, you know. We’ll bring a towel, a wet towel and smash. So it’s like the nature of the surrounding, it kind of like will enhance your action to do such kind of killings, you know, a born in a place that where you have to perform such kind of result without awareness of it is negative karma, you know.

So then the third one, the resultant caused by a person, it says the resultant caused by a person. And one always create a condition like me, like me. Upstairs, you know, after I drink Milo, I always try my best to, you know, finish pasta, wash, this is gonna know very well. So watch but somehow something come in between. So then my my cup, a little bit of Milo remain at the at the kitchen there, then all the ants come in.

So I create the cause to all the ants come in. There’s so many ants deep in the drum, in the Milo die. You know? Dry. You know?

So then the open the disco, suppose to finish or rather clean it, but instead of clean cleaning or finish it, open, then it forgets. Leave on the table. So many ants come. Yeah. They enjoy eating, but many die also, somehow dies, you see.

So where the basin there? So after after watch the you know, I’m talking about myself. And not about the other there are other they clean very clean. So the mylo mylo mug, just water, clean, then put aside. So it’s still the sweetness is around there.

So so many ants comes. So many ants. So I create the cause. It’s a, you know, I I create the cause to ants to come there and die. You know?

So always you continue to do this mistake like me. So this is in a past lifetime I kill ants, then this life I have to experience all these results. You know? So ripening result, you kill with the hatred, anger, or desire because of ants is like biting your chocolate and and eating ants. Somehow you have very delicious chocolate and you’re not there to finish today.

Save a little bit, one small piece for tomorrow. Somehow, ants, ten ants enjoying that. So so much attachment to chocolate and so much anger to the ants eating this. You smash all the chocolate with ants. Yeah, so heavy.

Anger, hatred, the ignorance of not understanding how negative karma it is. I was born in hell. Our next life, was born in hell. That’s my ripening result. I was born in hell just because of that action.

There’s so much anger, so much attachment, you know, total ignorance. You know, that the story is just about one small chocolate and me and small Anne. That’s it. But it bring me up to the hell. The ripening result bring me up to the hell.

So now here, not so angry, but attachment. Maybe no anger. Oh, I feel like my goodness, you know, this is almost like the rarest thing I ever have and the the ten ants stolen it, you know, eating it. Like, if you want to sleep also, cannot sleep think of the chocolate. You know?

Somehow you cannot let go. Suddenly maybe you die or whatever. Even you don’t die, somehow one day you start to forget it. Next life rapping is a bone in the hungry ghost through so much desire, you know. So slightly lighter than the the previous action, which is heavy anger, strong anger, attachment.

You know? But this one is slightly lighter, but it’s still next life, born into a hungry ghost. No lesser than that. You know? You can you call it as a blah blah.

You know? Not much attachment. Not much anger. What kind of like, yo. You know?

How come my chocolate is always taken by the ants? You feel like regret. You know? You feel like, ayoo. And I keep saying, ayoo.

The ripening is the next line, become animal. Ripening is the next line when we’re born in animal. And especially we’re born very blah blah anymore. Very very blah blah one. Always meet sweet things, but very blah blah.

So so like that. You see? So, you know, even that much action, we had to experience all these different type of results. So, anyway, this is just a very brief kind of examples and explanation. It has a very vast explanations and commentaries on this for different causes and results, how it functions, how it experiences.

It has very detailed experience but at least from this we can have some rough idea that we really have to be careful with the ends and be careful with anything what we engage. So anyway, so in order for us to obtain precious human rebirth next lifetime, we need to practice the vow of the refuge. What are the vow of the refuge is to engage in the practice of ten virtuous action as I mentioned. Practice the morality, virtuous action. And if we wish to enhance this opportunity, the practice of refuge, take the opportunity to actualize a greater realization.

So after enlightenment, then one have to, one’s practice have to companion by conjoined by the six perfection, the practice of six perfection. Know, so means have to conjoin or assist by the engagement practice in six perfections such as, again, morality, generosity, effort, patience, concentration, and wisdom. You know, we have to engage into it. Then not only that, constant every day to day, constant we have to pray. Say, we need to you know, the third cause is need to assist by stainless prayer.

First is the morality, yeah, the second one is the assistance of the engagement of the practices like sex perfection, and the third one is the stainless prayer. So we all the time have to make prayer. May I able to first you pray, may I able to become Buddha within this very lifetime, within this very cushion, this very moment. If not, at least may I if not, may I become Buddha within you know, as soon as possible. If not, at least three three months, three three moments time.

If not, at least few years time. If not, at least end of this life. If not, during the time of death, during the clear light clear light time. If not, at least intermediate time. If not, at least next lifetime, you know, like that to to become Buddha.

If that is not possible, at least may I able to obtain the Maya, the precious human rebirth which can able to meet the complete Buddha’s teaching. Sūtrayāna, Mayayana, Tantrayāna may able to bond into this southern continent in in the the opportunity and facilities of all those complete teachings complete teachings. Then if complete teachings, you know, so complete teaching. If not at least may I able to born as a precious human rebirth, then at least I can able to practice refuge. At least I can able to practice refuge so that I can secure next life to born as a low realm and by taking another human, especially human rebirth, then hopefully I can meet complete teachings of the Buddha, then hopefully that I can able to enlighten like that.

So so this prayer that we have to make constant every day, every time, you know, whenever there’s opportunity, we have to make this prayer. So then these three things complete the courses to obtain persecutionary birth next lifetime. Thank you very much. Good night. Okay.

So we do dedication. May whatever accumulation of merit through the Dharma discussion, as Buddha’s Buddha’s gurus have stated that by doing Dharma discussion, it accommodates extensive merits. Those merits are the cause for happiness of this very life, happiness of future lifetime after fully enlightenment. And especially by dedicating into bodhicitta and emptiness dedication, that merit can able to enjoy the infinite happiness results from the slight happiness of sense of pleasure up to the everlasting happiness of the Buddhahood, not only to within oneself but also within all living beings. Therefore, may my merit be cause for enlightenment of the Buddha within myself and within all living beings.

And in order the merit to not to rest or in order merit to not to be destroyed by the most forceful, the anger, then we dedicate in the voidness or emptiness. So the dedicator myself and the substance, the the the merit and the object, the enlightenment, all three are lack of inner existence. Everything exists merely labeled based on the cause and condition. Thank you. Oh, this I think Hello?

So, Krishna, Sunday consultation is still off by by appointment, and then my training for Saturday is actually canceled. And then on Sunday, the meditation session will continue. Will be used here.