Mind Training — 03 Lojong

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

About this talk. In this 124-minute session, Lama Zopa Rinpoche teaches the second part of the lojong or mind-training commentary, focusing on the fundamental practice of transforming adversity into the spiritual path. Using the opening example of eating chocolate as an occasion for practice, he demonstrates how everyday activities—eating, drinking, dressing—can become offerings and acts of generosity when approached with the right motivation and understanding. The core teaching centers on two witnesses for assessing one’s spiritual progress: whether you are approved by external observers versus whether you approve yourself through honest self-examination. Rinpoche emphasizes that genuine practice cannot be measured by others’ comments but only by your own mental transformation—by your ability to let go of ego, face death without fear, and transform suffering into compassion and bodhicitta. He walks through how a sincere practitioner responds to hardship with equanimity and wisdom rather than fear, uses karma and the four opponent powers to purify obstacles, and continuously habituates the mind toward virtue and wisdom rather than delusion. Throughout, he stresses that merit accumulated through practice must never be exhausted but carefully preserved through offerings and right action, and that the real measure of attainment is whether daily life itself becomes a living laboratory of transformation.

File metadata (for organising)

File: 03 Lojong.mp3

UUID: c7e011a3-b903-411b-9a3b-2761b78a589e

Teacher: Lama Zopa Rinpoche 3

Collection: Mind Training (Lama Zopa Rinpoche 3)

Date: 1990 (exact day not recorded)

Recorded at: Buddha House Adelaide

Duration: 124.2 minutes

Words: ~14,638

So so to so today, you have to I I it. Okay. So today, you have to transform this. Okay. So what we do is you can eat anytime, but maybe we make offering.

So this is so this is chocolate. So here, Buddhadharma you know, in in one way, Buddhadharma can be so easy to practice. One of the easiest of the easiest spiritual practice that you can integrate into our day to day life if we know the technique. In another way, the Buddhadharma is one of the most complicated teaching that, you know, one will struggle, you know, to to to integrate into our day to day life. So whether whether one is whether one is practicing Hīnayāna teaching or whether one is practicing Mahāyāna, Buddhist, Bodhisattvayāna practice or whether one is practicing vajrayana, you know, the Anuttara Yoga Tantra practice.

It’s all about it’s all about mind training. It’s all about transformation of one’s mind. It’s all about. It’s all about transformation. So here, the transformation refer to the transforming the adversity or unhappiness or the suffering or the delusion into the path or into the into the path or into the the positive the act or or the positive the the positive creation of the act transform the negative negativities transform negativities, the negative emotions such as desire, attachment, such as anger, hatred, you know, such as jealousy, pride, such as ego, you know, the mind of not you know, can’t let go, the mind of grasping, and including the mind of ignorant, the ignorant in, you know, unable to accept the fact of the karma, the ignorant mind of unable to accept the the unable to generate conviction and faith in the blessing of the Buddhas or the ignorant the mind which, you know, unable to see the true nature of the existence.

Then, you know, one completely fall into the trap one completely fall into the trap of completely falling into the trap of ignorant mind, which is always manifest into a negative action through our body situation mind under the total guidance or under the total leadership of delusions, such as delusions, such as anger, greed, and so on. Dharma is about transformation of all these negative emotions into a positive conditions as a path for liberation, know, path to path for liberation. The path that which can able to, you know, pacify, eliminate from this life suffering after the entire suffering of the saṃsāra. Know? And knowing that, you know, one’s inspiration and the benefit of one’s liberation is not just for one’s one’s self centered, just for one’s happiness, but it is dedicated wholeheartedly for the benefit of entire numberless beings, enlightenment, or happiness.

So so in order to do that, again, the the dharma is necessary. The transformation is necessary. The accumulation of merit is necessary. The accumulation of merit and the purification of obstacles to able to integrate including the adversity into our path, into our happiness, is again comes from your mind. So such as as as you can be so simple, this chocolate, the Pacchi chocolate.

I don’t know. Pacchi chocolate. You know? Transform, you know, through transform by using your sincere, you know, innocent respective heart by expressing that, oh, this chocolate is very delicious, and it is appreciated by most of the people and and consumed by most of most of the people except the diabetes patients. You know?

So so now here, you know, again, by the nature of the it is on existing, it’s a lack of self existing on its own side as a chocolate. It is all about the creation creation of different source of cause and condition which involve the substance of the chocolate, which involve human being who label this chocolate, and involve the human being is the one that will make this so expensive even though it is no different than any ordinary chocolate. Just because of name name, it become five dollar expensive. Just because of name, it sounds like taste better, but in fact, the same. You know, you just put on your tongue.

It sound it’s it’s it’s it’s it’s no different. It’s no different. You know? Really, you think of it, no different. Maybe it is even more bitter.

You know? So you see? So so now here, it’s all comes about all comes about in the existing by the correlation of cause and condition and which is which is manmade. You see? So so this Pacchi chocolate is, like it’s possible because of the correlation of the cause and conditions, which is, again, created by human being, which is actualized based on the creation of the karmic, you know, human being, such as today.

Because all of us have the the all of us have the collective karma to enjoy this chocolate. That’s why the chocolate happened to drop in here. If we don’t if one of us don’t have the collective karma to enjoy this chocolate, you won’t be today you won’t be today here. Let’s say many of you are not in last class, so so that means it’s definitely we have a, you know, collective karma to enjoy this chocolate. That’s it.

So so now since it’s it’s totally dependent on the the cause and condition and the creation of of of creation of a mind, So now we create this as a nectar. We create this as this is far more greater valuable than Patchi chocolate. This is like we create, you know, we transform this chocolate as a nectar which contain immortal kind of blessing, immortal kind of bliss, the bliss, the nectar which can able to provide immortality in our life, in our health, in our spiritual development, in our day to day life happiness. By making this special offering to the all Ten Direction Buddhas, then you want to create the cause to consume this chocolate in such a delicious manner. Then at the same time, again, transform this act of eating chocolate, putting this chocolate into your mouth.

It’s not just simply through greed or not just simply through attachment of this particular chocolate. Is not just simply because of this is very famous chocolate. Rather, you transform your mind and thinking that I’m making extensive charity to numberless beings. First, I’m making charity to myself. First, I’m making charity to one human being, which is myself.

Then secondly, I’m making charity to at least eighty four thousand bacterias which reside within our physical body. Eighty four thousand bacterias. It’s definite that every single being, including ants, possess or contain eighty four thousand bacterias in their body. So for for us human beings, for sure. So all those bacterias dependent on the nutrition, you know, and different aspect of nutrition in our body.

So we when we eat, you know, rest of the bacterias, eighty four thousand, they also consume this chocolate. So then you regard this as practice of generosity. So then by making that generosity, as Buddha said, You know? It is a definite to actualize wealth by making generosity. You know?

So I don’t know how to say exact word to word translation, but the meaning is that the wealth prosperity is comes about by making generosity. So so this putting this chocolate into your mouth and swallow it into your stomach, that is also in the form of generosity, that will create extensive merit for us to enjoy great prosperity, not just in a worldly life, but in worldly benefits, but also in special gains such as the realization of the stages of the path. Since this practice is involved the transformation of our mind into a positive manner, you see. So so like that. Then again, not only that, again transform this attitude of, you know, enjoying this chocolate.

Why I’m consuming this chocolate is for me to gain a certain strength of physical body and including the some lifting up of your spirit. Because once you you know? When I see some of the westerners, they put chocolate in their tongue. Oh, it made my day. You know?

It’s like it’s almost like it’s like it’s really made that day. Just one chocolate, like, just put in the mouth. The expression from the face and the the the the sound that comes from their mouth and their speech, it’s like it’s something like put a jack, you know, something, you know, it’s like like whole neurons, like, you know, activated. So I’m sure it might have. I don’t know.

So, anyway, here so by consuming this chocolate, again, use the the method of transforming our mind. Apply the dharma. Dharma means transformation, isn’t it? So now here, say that transform this attitude or this consume consuming of this chocolate in the manner of loving kindness, compassion, bodhicitta. Loving kindness, compassion, bodhicitta.

You know? By thinking that I’ve already taken this such a wonderful, precious rebirth, you know, such a wonderful, precious rebirth. I still can walk. I have a strength to walk. I have a strength to eat.

I have a proper stomach to consume food. You know? I can drink water, and there’s so many beings even can’t drink water even there’s a water. So many human beings, you know, even even even there’s a water, but they, you know, they because of the health problem, they cannot even drink the water. And there’s various food, but because of health problem, they cannot eat the food.

No. We have we have no problem with that. That’s it. And on top of that, our health is is alright to to to carry on our day to day life. And on top of that, we have the inspiration.

Most important, we have the inspiration to be a better person. You know? We have the we have the courage to be a better person every every day after day. You know, we want to be a better and better person. You know?

More and more compassionate, more and more loving, more and more kindness person. You know? So then, you know, then we we have the path blessing of the divine beings as well as the you are good creation of karma in the path. And we have met, you know, wonderful Dharma like mind training teaching, the lamrim, you know, mind training transformation teaching. It is unbelievable, you know, gain which through the, you know, the good creation or good karma in the path at the same time by blessing of the gurus and Buddhas.

You see? So so now this body, this life, I cannot be self centered. I cannot simply content with this very life’s temporary happiness. You You don’t just just just have a big house, big car, you know, wonderful food to eat and stay at home, and don’t think of anybody else. Just think of yourself.

It’s it’s just a such a wasting life. Such a, you know, such a west wasting you know? You have so much wonderful energy, but wasted just for one reason or or just for one small purpose only. You know? One single small purpose only.

So why not? May may this chocolate bring me such inspiration by consuming this chocolate. Be bring me an inspiration to work for numberless things. You know? Start from your loved one.

Start from your loved one, your children, your family, your parents, you know, your friends, then your people or neighbors, then gradually the people of the country, then then gradually to the whole world. You know? So bring, you know, world based contribution from your from start from your own from your from yourself and to your loved one. You know? So in order to bring happiness to other, first, ones have to be happy.

In order to bring benefit to other, first oneself gain all the strength to bring benefit to other. Right? The purpose of our life is to bring happiness and good causes, good life to other. So in order to do that, it’s necessary. Oneself have to be happy.

Oneself have to be in good condition. It’s very necessary. You see? So by consuming this chocolate, may may this act bring me may may this chocolate inspire me. May may consuming this chocolate activate me, activate my spirit, you know, to able to use my life in the most meaningful way, know, always integrating my day to day life into loving kindness, compassion, and bodhicitta manner.

So so so like that. Sort of. Sort of. Then with so much rejoice, you know, Like, you know, how wonderful, you know, how how nice I have come out to have this chocolate and in front of Tārā, in front of Buddhas, in front of wonderful Dharma brothers and sisters. So then eat.

Not like that. So this is just about chocolate. So so you can do this practice while you are while you are enjoying your coffee, tea, lunch, breakfast, dinner, supper. You know? And you can integrate, including, you know, going for holiday, going for party, you know, any gatherings.

Whatever act you do, just try to transform to make your life most meaningful, to beneficial to other beings, living a life with loving kindness, compassion with the citta. And that’s all about dharma. If we cannot do that, then even one is a great scholar, you know, who capture all entire treatises in your brain. Also, it’s just just it’s no different than computer. You know, computer can store more information than our brain.

You know, computer nowadays can store unbelievable informations. You know, almost all scripture can store in computer. And then just click one button, you know, just, you know, can manifest the act. You know? Our brain have to click many button also very difficult to to to function.

You see? So so so dharma have to be the the dharma have to consume by our our mind, our our our our self, not by brain. You know? Not not like that. So dharma information cannot live in the brain, have to integrate into our our our heart, our our mind, so that it can able to bring into our day to day life activities.

Then Dharma become our lifestyle. And in fact, Buddhadharma is lifestyle. Buddhadharma is scientific. Buddhadharma is philosophy. And Buddhadharma is not just a blind faith belief.

It’s not just a belief. It has all the it has fact definitions, reasons from the refuge until the entire aspect of the Buddha’s teaching. All has definitions, fact definitions and scientific proofs and benefits. And it is philosophical and it is lifestyle. So we must apply Dharma into our life, bring it to our life, so like that.

Okay. So this mantra, You know, if you can recite the earlier prayers, it’s wonderful. And you can get the the offering prayer, you know, small laminated, small yellow paper, you know, at the the door side there. If not, at least, it’s three mantra, Om Ah hum Om Ah hum. You just recite three times before you eat, before you drink anything, and including before you wear your dress, you know, including before you shower, while you shower.

You know? Every single aspect or act of your life, just transform. Just transform it. Transform it into an act of kindness, loving kindness, compassion. And if you can manage, also transform through the understanding of emptiness.

So then it’s going to be, you know, so meaningful and so wonderful. So so like that. Good job. It’s kind of after taking chocolate, you feel like I think you need some water to drink, isn’t it? It’s kind of if you need the water, maybe there’s a small cup of water that we can help to offer.

So it’s good. It’s somehow bring some dryness, isn’t it? So when we do the offerings, whatever we eat, whatever we drink, whatever, you know, dress we wear, we make offering to the the Buddhas, and at the same time, make charity to the living being. So, you know, yourself is one of the living being. You know, you you you but it’s it’s it’s all about the transformation of your mind.

So if you regard if you if you want to buy a new dress, if you want to wear a new dress, why why not simply transform as a making charity to one of the being, which is you? You know? Then, of course, if you are practitioner of highest yoga tantra, those who can do the self generation, then it has even greater greater, what’s it, greater practices that you can you can apply, like making you offer addresses to the, you know, self self self initiated or self generated deities. It has a power of greater benefits. Otherwise, at least, you know, offer to the Buddha triple gems.

You can offer then make charity to the to the living beings. Start from you and offer to yourself. And at the same time, if you are wearing nice nice dress, wearing nice ornaments, then just a simple thing that whoever see this dress, you know, see this ornament, may this bring great delightful, you know, delightful mind and happiness to others. You know? So so, you know, it’s it’s all about bringing happiness to others.

So if if we do that, and the first benefit one will see is one will never exhaust one’s merit. One will never exhaust one’s merit which have accumulated in the past. So that means one will continue to enjoy wearing new dresses, nice dress, nice ornaments. You know? So if you just just wear the buy many, many dress and wear you know?

Then, I mean, every day we need to eat so much food, and we need to consume so many things. We use the environment so much, you know, without any sense of even care or or care. You know, we just use entire environment. And and whatever we use is is accumulate the the cost is accumulated in the past. And most of those facilities are the collective karma of many living beings.

You see? So then once you use, it’s finished, like, use up, and no more left. So we’ve been using our merit from beginningless life up to today. We have wasted so much merit already. You know?

And if we if we don’t secure whatever merit we left, whatever merit we left or what we if we don’t secure by now, and if we at the same time, if we don’t try to accumulate more merit, then there will be a day. It’s like total darkness. There will be a day total darkness, total loss, total failure. Then from that day, then if you wish to recover, you know, if you want you want to recover, it’s so difficult. I look at, you know, in our day to day life, some of the businessmen, you know, they’ve been billionaire, zillionaire, you know, then drop to a zero.

They want to recover business. It’s, you know, some like like many cases, even there are so many opportunities, they never recover, you know, because it’s it’s like they’re experiencing the calm of exhaustion. You know? And the same thing in the in the relationship. There are so many wonderful opportunities of relationship.

And then there’s a bit that, you know, like, somehow that is is every single aspect of relationship is is is like is like torturing. It’s like unbelievable torturing. You know? So that that is the exhaustion of merit and karma, you know, based on relationship. The same.

Some of the places, some of the people, you know, even though they live in a very wealthy country, very wealthy place, but there’s a people that who who even cannot afford to have a one bowl of rice in in, you know, in a week. You know? Then to to even people give so much opportunities, they never have the ability to to divide because of they are experiencing the total exhaustion of their merits of the past. So you see? And we also if we don’t secure our merit, at the same time, we don’t continue to accumulate merit, we also would experience the same thing.

So like today’s world, the world economic crisis it’s it’s every people’s collective karma, you know, except there’s some individual. They have a they’re very smart to secure their merit, and they have an extra merit from the past lifetime. That’s why they’re still successful, but many people suffer because of every you know, the the outer development is so good and enjoy so much. You know, just just just continue to, you know, enjoy all the facilities, but never appreciate and always overwhelmed with the greed, you know, greed, competition, then but never accumulate new good karma, then everybody together experience the failure of, you know, the crisis. You see?

So it’s all about karma. You know? We we accept the fact of the karma, but at the same time, we have to secure our good karmas. And same time we try to purify our negative karmas as much as possible. At the same time, try to accumulate good karmas as much as possible.

At the same time, try to try to, you know, try to how to say, try to try to, you know, not to engage in the negative actions. Try our best to, you know, to to preserve some ethics. You know? Like, at least preserve the ethic of the five root vows. At least on at least try not to cause life of others, including, you know, small insect like mosquito, you know, mosquito mosquitoes and cockroaches or this, what I call, ants.

You know? Then at least try not at least try not to, you know, lie, you know, unnecessary. You know? Just try not to lie. Know?

Even if it’s the white lie, try try one’s best not to, you know, get into such kind of con committing negative karmas. Then at least try not to take possessions without permissions of the the owners or the others’ belongings. And then then especially today’s time, the disaster both externally and internally, and and especially the the degeneration of the spiritual practice is due to the unethical life, unethical life of the beings, especially unethical life of the human beings. The the, you know, unethical life of, like, know, committing sexual misconducts, you know, know, getting into unethical kind of relationships, you know, then then try one’s best to lessen intoxicant, you know, such as smoking and alcohol, you know, especially especially alcohol alcohol and the smoke smoking has the very bad effect, very negative effect. Smoking and alcohol has a very, very bad very, very bad effect of hallucinating one’s consciousness hallucinating one’s consciousness, you know, like that.

Making making making very deep or dim or making very like like, how do say, the unclear of our consciousness, and especially that will cause at the time of dying. At the time of dying, it’s very necessary for us to have a clear mind. Best is try to remember our past practices, such as loving kindness, bodhicitta, emptiness, or at least remembering of the Buddhas, gurus. So at the time of death, by having clear mind and focus on all those holy beings, holy objects, and a holy I mean, those virtual practices, then one will not suffer taking rebirth again in the lower realms or even there’s opportunity that one can able to liberate from entire six realms suddenly existing, not even have to come back as this suffering human realm. What can and this is born into a pure land such as Amitābha pure land like that.

So this smoking intoxicant, in particular at the time of dying, you know, at the time of during the process of clear light, then the the alcohol and the smoke will will make your mind very dull, you know, unclear. So then you will have a lot of hallucination, a lot of misperceptions misperceptions. You know? You start to have a fear. You start to you start to see unnecessary object which can bring a lot of fear or desire.

Then based on that, then create the throwing karma. And that that that that karma connects to connects your consciousness to the next rebirth. First, we’ll actualize the intermediate state, which is similar to the rebirth that what you’re going to take, not in physical form, but it’s a it’s a it’s kind of mental energy. If one is born one is going to born as animal, then the energy, you know, similar to the animals. If you’re going to born in a pig, you know, the energy is similar, look like a pig, you know, then act like a similar to the pig.

Going to bone in the hell realm, then we’ll, you know, have a have a similar kind of effect on that. So so then that will link one’s consciousness to the lower realms, whatever that the rebirth that one is going to take. So intoxicant, you know, is very, very, very, very negative. Very, very negative. So Guru Śākyamūni Buddha have stated in his teachings that if you if you if you are my follower, then you you you you try not to even taste, you know, the drip the straw drip of the straw, you know, in your tongue means, like, not put you know?

So that’s problem with my English. I cannot structure properly. Put a it’s a rice straw into alcohol. Just that drip. You know?

Don’t even taste that. If you are follower of if you are follower of him, if you are follower of the Śākyamūni Buddha, don’t even taste, you know, the drip of alcohol on your taste, not on your tongue. You know? Because this intoxicant has such a heavy negative impact, and that’s the that’s the reason that can that can spoil entire life, entire effort of your life. You know?

You might be practicing whole life seriously in the Buddhadharma teaching, but at the time of dying, you’re completely completely lost. Your mind is totally lost of focus. So so like that. So so what I’m trying to say at the beginning is that the offering is very, very important. Making offerings.

You know? Making offerings to the Buddhas and whatever you eat before you eat, before you drink, before you wear clothes. Offering is very important. So that will secure your merit, and that will accommodate more merit for you to enjoy more, you know, and and will never exhaust your merit. You see that?

You can have you can do more shopping because you have a merit. You will never, you know, like suffer of of wasting too much money. Otherwise, one, two, three shopping, then after that, then then the pocket become empty, then then then greed is there, then suffer. You see? Because the merit is totally exhausted.

You see? So keep offering. So like that. Thank you. Sorry.

I went to the different countries. Please refer to the please refer to page one hundred and sixteen. So we continue from the the the last session. So we start from the hearer. Of the two weakness, uphold the principal one.

You know? So we can we can start from there. So if any of you, you don’t have the text, so at least try to integrate, you know, your day to day life into the teaching and try to bring the teaching, try to apply or try to integrate the teaching into your day to day life experiences or day to day life activities. So that’s how the transformation of the teachings can be beneficial into our life. So here, of the two weakness, uphold the principal one.

So there’s a two weakness. The people might say of you, this brother or this practitioner heart has become softened like a pea like a piece of wool that is taken out of the water, you know, after being washed. So this is just a expression in in in in the in in earlier in Tibet, you know, expression of the, you know, the softness of the people’s heart. You know, it’s just an expression. So they use the the wool.

So here, genuine spiritual genuine genuine spiritual practice has arisen in him. True Dharma practitioners refer to all who are like him and not being disapproved of by those who are reliable witness. Witness is the form of the witness. So, you know, the witness, you know, is not refer of what people’s invitation on the level of your practice by, you know, just by people’s comments saying that one is good practitioner, you know, one practice this and that, one is softened their heart, one one can you know, this person very good in transforming, you know, the adversity into a path.

You know? And that is not the witness of the strength of your practice. So then continues. But this should not be the principal one. You know?

So the comment of from the others of the the strength of your practice is not the principal one. Why? Because others may praise you when they observe one or two one or two good actions or when you do a few things that please them. But other people cannot fully penetrate, you know, perceive the depth of your character. So now here from here, the principle whether you have learned the Dharma, the principle whether you have practiced the mind training teaching is to approve by oneself that oneself is definitely subdued.

You know? And the sign of the subdue, one have to express in our day to day life through the the action of our body speech and mind. Mentally, always virtue, always positive to yourself and to others. Verbally, very soft speaking and very wise expression, soft expression, and soft and gentle and sweet expression to yourself and to others. Physically, always, you know, respectful for your own manner, not to abuse or not to, you know, torture or abuse your own physical body.

At the same time, not to abuse or show any disrespectful physical gestures with others. You have to be every single steps of the act of your body, speech, and mind have to conjoin with full mindfulness practice. Mindfulness practice with total respect, total concern of others and one’s happiness. Whatever we do, one has to integrate one’s action with total mindfulness in the respect of concern of others and one’s welfare. Not just ones, but oneself and others’ welfare.

So that means do only virtue, do only right thing, never do wrong thing, never do harmful thing. And that is one of the principle. And we cannot simply say, I have gained realization in mind training because somebody says so. Because somebody says, oh, you’re very soft speaking or you’re very gentle, then you start to instead of acknowledging your genuine practice, you might be misunderstanding and you gain pride. There’s a danger of even misuse.

So in our day to day life practice, when we first enter into Dharma practice, such as say that enter into Theravāda school or Theravāda practice. So so after study for many years, then one start to learn about the the Mahāyāna teaching. Then one one one upgrade into Mahāyāna Bodhisattvayāna studies. So then gradually then, one start to learn about the vajrayana, inspired by vajrayana practice. Then once one take initiations and one start to practice, you know, let’s say the some of the wrathful deities, let’s say that like such as the Yamāntaka, you know, who inspire you that Yamāntaka practice can able to transform anger into a path.

Then, in our day to day life, instead of subduing anger, one start to express more anger. And one start to feel so much pride that you already upgraded up to the tantra practice. Oneself start to feel that one is very special. Hīnayāna practice is just a preliminary, you know, and look down. Bodhisattva practice is not enough, look down and become so proud of that become so proud and ego in your in your high level of practice.

So those are the the dangers dangers when your stages of the realization mainly accept based on the other’s impute or other’s other’s comment. You know? So so here, what we need to what we need to what we need to summarize this teaching is that always look into ourselves. It’s not necessary you to comment others’ status or no need to, you know, bring into a conclusion of your status based on others’ comment. You have to approve your own qualities.

You have to approve by yourself where the stages you have reached in the spiritual practice. If you have if you really have trained your mind, if you really practice Buddhadharma, then by now, that you need to approve by yourself that you’re really pure hearted. You never think wrong thing about others. You You are really, really positive about others. And you really respect yourself and others.

You know? And you never you are so mindful that, you know, that even one movement of your your hand will will make sure not to cause any misunderstanding or harm to others. So there’s there’s one example saying that if in in in the monasteries, you know, to discipline the monks, then the the discipliners and the the the teachers, they will say that when you walk, you should walk like arhats. The steps when you take a steps walk, you should walk or take a step like an arhat. So arhats, you know, they don’t move much.

They just straight. You know? They don’t their their eyes not busy body, you they will don’t go here and there. And, you know, their their speech is all the time, you know, either recite mantra or either silent, and their heart is, like, never busy body. You know?

All that they think about what to comment about other’s wrongdoings. You know? They all the time look into their mind and all the time in the in the in the Samādhi, you know, just checking their mind, checking their action. You know? So they have some kind of, like, ground rules when they walk.

You know? They will not know not look, you know, further than about, like, four or five feet before. And and at the same time, of course, it will it will not close walking because it will fall down. Isn’t it? So so so, you know, so they walk straight, and their hand will be all the time.

And then put like this or either they even don’t shake their hands because there’s so many non non nonphysical living things. You know? Like, what’s it? Like a like a a like like a like a a like you know, nonphysical living beings. And and almost entire universe, entire space, entire earthen is covered by the beings.

And many many many many formless living beings, they do have a sense of sense of, you know, fear, sense of neglection, you know, when when when when we distress or when we bother them. So, you know, sometimes when we shake too much, know, sometimes it will it will hit them. You know, it will it will kind of occupy their space. You know, it will occupy their space. So due to that, there is, you know, the harms you know, they receive harms from us just from being not mindful of any movement of your hand.

So then it’s to discipline among the monks. The the the teachers advise that you should walk like an arhat, means don’t simply move here and there and work properly. You know? Walk gently. Walk very gentle.

You know? Something like that. So, anyway, maybe this is not so relevant to apply in our daily life. Maybe there’s a people think that you are what happened with you? Or maybe you’re sick.

So, anyway, that that that means what what I’m trying to say is be mindful of your physical, mental, and verbal actions. And always is nice to be gentle. Always nice to nice to be soft, gentle. So then the the from the two witness, the second principle, what then then is the what then is the principal witness? So the second print second the witness regard it to be not becoming the object of your own disapproval.

You know? Regards it to be not becoming the object of your own disapproval. So here, we cannot we have to judge ourselves. We have to we have to approve ourselves using our subconscious mind, not using by our gross mind. Our gross mind mostly, you know, influenced by the delusions, the temporary interest which is introduced by delusions, you know, the attachment, anger, hatred, you know, instinctly arise, which is all the time in the manner of the gross mind, then many of the defaults we make is based on the under guidance of the gross mind destruction, so which which normally under the instruction of the defilements or delusions.

You see? So here, the the disapproval or the approval of your own action, whether it’s virtue or not virtue, should recognize, should approve, or should disapprove by the subconscious mind. Means at least thinking twice. You know, I think we say what layman word, whatever say, at least think twice. Before you do the action, at least think twice.

If you wanna do right thing, also think twice. If it’s really right thing, then do it. If you want to do get into any wrong thing, think twice, then do it. Even in business life or even any anything, think twice and make decision always safer. Otherwise, you might think this is a correct decision, but end up wrong decision.

Same thing. So this must apply in our day to day life for business, for relationship, you know, for for even for dharma, even for choosing guru, think twice. Learn about the person, Be careful. After you think that, oh, this guru is really qualified, really inspiring. Okay.

Then then say, well, he is my guru. She is my guru. You know? Otherwise, in our spiritual life, then we choose also the spiritual friends and end up you know, instead of inspiring, will discourage you. Instead of inspiring, bring lot of, like, a lot of heartache, you know, lot of discouragement instead of bringing encouragement.

You you got incur instead of bringing courage? Encourage? You you say encourage or courage? Encourage. Instead of bringing encouragement in our spiritual practice, it bring a lot of discouragement.

It bring discouragement. Look at the person, oh, you I give up. No. I give up. You know?

I’m so unfortunate to know this person. You know? So so so like this. So even in our spiritual practice, spiritual friends, you know, observe first. You know?

It’s always it’s like think twice and approve by our subconscious decision, not by the gross mind. Because gross mind is mostly under the influence of delusions. Yeah? So like this. When we when we think twice, then the brain send the information to our heart and our mind, our subconscious, our mind, which reside here, around here.

Not in the heart. It’s somewhere here in the center. You know? So so there is a subconscious mind there. The the it’s kind of like a a heart disc.

It’s a heart disc here. So the external disk external hard disk is here. You know? This is not the heart the main hard disk. Hard disk is here.

External hard disk is the brain. Do brain has a responsibility to interpret what we think, what we do? Yes. Brain does, but brain is not a hundred percent responsible. And brain, most of the time, do misinterpret and mostly misinterpret.

Our subconscious mind, one sweet, and brain interpret or or or you say the gross mind, which which is which which kind of mingle or travel through the brain and eye consciousness, the ear consciousness, no tongue consciousness, one one sour. A subconscious mind, only one very healthy mineral water because I worry for diabetes. But your tongue senses, which with the correlation of your brain, want very sweet sugar, heavy sugar, sweet tea. The urge, the tongue urge, our system urge. But you think carefully, our subconscious mind is don’t want that.

Our subconscious mind what subconscious mind want, what we really want is just a pure mineral plain water. But that because the subconscious mind care for the diabetes. I don’t want to get diabetes. But most of the time, we make a decision based on the the subconscious I would say based on the gross mind with the correlation of our brain brain’s interpretation. Then the moment you get the the the sweet tea, well, there’s when the moment you taste all delicious, you know, your diabetes totally disappear.

You know, the the the concern of diabetes totally disappear. Drink, drink. One more cup, two more cup, three more cup. Tomorrow, diabetes. Then subconscious mind cry.

Subconscious mind cry. Then greed for the gross mind and the stimulation which comes from brain struggle. That’s called suffering. That’s called suffering. You know, the gross suffering that we we we experience.

The tongue, you know, like, oh, like suffer of not getting sweetness. Sweet. You know? Then the urge which which which interpret from here is is even got stronger. The more you ask the more ask not to not to take sugar, then you want more sugar.

You know? When you have gastric, they don’t take chili. Your urge is more chili. Yeah. I experienced last time, I have a gastric.

I feel without chili, I feel I I having more gastric. The the integration of my my my mind, my gross mind, what comes from my my head, whatever. If I don’t put eight teaspoon of chili in my one bowl of soup, somehow, like, the acid by the noodle soup is even more. You know, somehow, my stomach more uncomfortable. So then after that, I put the chili.

Oh, I feel better. I feel good. Oh, so I think putting chili, only doctor says so. You know? It’s harmful for gastric, but actually, it’s not right.

Actually, it’s helpful for me, but in fact, it’s destroying. You know? But your urge and what you want is you want to cure from gastric, but your urge from the sub gross mind and and and and your wanting is more chili. So always mean misinterpret. You know?

So the so it’s not not not, like, really, like, a hard disk of the computer and external hard disk of computer. They can communicate very well. But our hard disk of the the main consciousness and our external heart is here, they don’t communicate well. You know? They always most of the time misinterpret.

So so here, approval or disapproval of your, you know, your quality or or your any form of the mind training should comes out should comes should should interpret or should express from your subconscious mind, not by using your gross interpretation. So that’s that’s about it. It it makes sense, isn’t it? In our life, we think carefully. It’s you know, our life are actually like that.

See, today, what you call recession, isn’t it? Today’s time recession. Recession means what? Be more tight. What recession means, like, be more careful of spending or something like that, isn’t it?

Or shrinking of wealth. Yeah? But those companies, you know, let’s say let’s say, a cloth dress or mobile phone or whatever, every day keep new new new models coming. New you know, they make a new attractions, you know, make a new design coming. Every day, you go to a shopping center.

Every day, there’s a, you know, there’s new. The recession is there, but actually, they’re producing more and more. So and your the best is don’t go there. Once you go there, you’ll see the the new new model, you know, your desire and your urge is, like, you know, just jump into conclusion that I must get it. I must get it.

This is what what what the desire, what the gross mind is, you know, what temporary happiness, wanting of this mind is like so much there. So much there. You know? But at the same time, you suffer so much of of securing the web. You know?

You at the same time, you struggle. You know? That so this is how that that we never, like, think inside deeply, rather we always follow the, you know, like, temporary kind of merge. You know? So so I forget.

I tried to say something that I forget, and after that, I cannot link together. So sorry. So better give up here. So you should be able to feel that. You know?

One should be able to feel that regard to regard it to be it to be not becoming the object of your own disapproval, you should be able to feel that. Even if you were to die this evening, you could have done nothing. You know? For you, have striving to the best of your capacity with faith, intelligence, and perseverance and become filled with perseverance regardless of how weak this may have been, such that such that your guts become filled with air and the blood blood and water gushes out of them. So here, So whether one have practiced sincerely the mind training teaching or not is to feel from our inside, feel from the depth of our heart.

Even even even if I die next very moment, there’s no regret or I have not done my very best in my life. No. At least I have to have that that achievement in our special practice. Practitioner who die with so much fear, practitioners who die with so much grasping on their family, so much grasping on their possessions, It is regarded failure in one’s spiritual practice. Even before, you know, even before encountering death, the moment one one one start to experience sudden sickness, one’s first thought always comes about, you know, the the struggling of how to how to let go of your family and how to let go of your possessions.

That itself is the greatest significant greatest sign, most obvious sign that you have not enough practice and you have failed to be practiced. You have failed in your practice practice. And similar similar in our day to day life. In our day to day life, if any problem occur to us, let’s say difficulty in job, difficulty in company, difficulty in relationship, you know, in our day to day life, you know, in our day to day life that that instead of instead of, you know, uplift uplifted one’s one’s spirit, and if one happened to go into a depression, one happened to go into a anxiety, and that is the very obvious sign of failure in one’s practice. Including, you know, when we handle our children.

You know, when we handle children, when children has a nature of making so much noise, so much difficulties. So then instead of, you know, practicing patience, instead of, like, generating more love and more understanding to who the children is, but get frustrated, get frustrated and start to get lesser love to the to the children, it is obvious, very obvious sign of failure in normal practice. You see? So so so now here, at the end of our spiritual life, at the end of our this very life spiritual life, which is at the time of death at the time of death, if one if one rejoice of death is coming to your life, if one feels so much joy, rejoice and so much joy, it’s almost like you’re going to going for holiday, almost like you’re you’re going to going going going to meet one of the best friend for a long time ever since or or going to a award or or award of your degree or award of your achievement, whatever, it’s like so much joy, you know, so much joy that can’t wait for the very moment of that that event called death.

Then it’s the supreme practitioner. It’s the obvious and the and the most obvious sign of that you have. You are this you are a a practitioner who is in the category of the the most successful practitioner, you know, the most successful one. So it’s you can’t wait on that moment, which is called death. You know?

The moment you encounter some sickness, say, oh, oh, got a cancer. Oh, wonderful. Oh, you know? You know? I’m already, like, thirty four years old.

You know? This body already, like, you know, start to have more pain and some knee pains. I said, oh, I’m going to change my body into a such a fresh, healthy, young, nice body. You know? And maybe not in not I don’t know.

Maybe maybe maybe not in this maybe I don’t know. KL. I better don’t say maybe not in Nepal. Maybe rather born in Amitābha Pure Land or rather born somewhere that there’s no hassle of, you know, politics and no hassle of competition, no hassle of greed, no hassle of, you know, of all this samsaric kind of the sufferings. You’re you’re almost like your is your it’s like so so like that.

So then that that practitioner is in the category of that is a sign that you don’t have to ask your guru. Don’t have to ask Buddha. Just ask yourself, and you will know by yourself what kind of practitioner who you what kind of practitioner are you? What what kind of practitioner you are? Are you or you are?

What kind of practitioner are you? Uh-huh. You are. What kind of practitioner you are? What kind of practitioner you are?

So that you are a practitioner of the great success one, the great successful one. You know? So then you see? Then if now now through this through this by this teaching, this word, you know, by from these two witness, one start to learn that, okay. From today on now, I know where my status in my practice.

Where is my status in my practice? Normally, go to ask guru, can you check observation where I reach which path I I reach? Where I am? Can I choose this Buddha, that Buddha? Or I should upgrade to Tantra, Sūtra, whatever.

You know? So now no need to check. Check inside where you are, who you are. If you haven’t reached there, practice harder. If you reach there, then you see what is next.

You know? So you see. So then the the the the intermediate you know, the the sign of the practitioner. The the so the practitioner is the what’s it, you know, not regret. What’s it not?

I think I said this last time also, and that’s okay. Sure. That that, you know, one one feels there’s no regret, not even a single, you know, single events of that that regret in your life, that you have done your very best in your life. Even die next moment, there’s no regret. I’ve done my best.

So then that’s the at least the intermediate. Then the last one, at least not to fear for the death. The last one, at least the the poor practitioner, you know, I mean, is practiced, but it’s the the third level. Yeah. At least not to fear for the death.

You know? So that is nature. Nature is one of I think it’s it’s just one of the event in our life, you know, that everybody need to face. Even past ten generation Buddhas, you know, who came into this world or who came into this continent, you know, their physical form never remained until now. They they left their body.

You know? All the powerful beings in in in in this universe all departed. And and, of course, me, for sure. You know? So it’s just one one event.

So then you you are not fear of the death. So that that is regarded that your practice is not it’s it’s it’s at least, you know, better than better than nothing. You know, better than better than nothing. It’s it’s a third category third category. So so so so these three examples that we have to apply into our day to day life’s activities, in our business, in our, you know, relationship line, in our children and, you know, current relationship line, in any aspect, we have to apply.

We have to look ourselves. What stage your practice are? You know? That even, you know, in in a society that you have offered your very best service, you have offered your very best service, but you you gave a lot of criticism, you know, from people, misunderstanding and criticisms. You know?

And you feel like you have done your very best. You know, there’s nothing nothing to be, you know, regret or disturb. You know, I’ve done my part. Mhmm. And as Buddha knows, karma is already there.

So why I need to why I need to be why I need to, you know, suffer or get fear by the under the people’s comments. You know? So then I just, you know, you you know, bring the strength in your in your mind without without any disturbance. So then that you can regard that your your transformation, your lojong practice is is not bad, you know, at least in the middle of the at least you are you are you are are quite good. You see?

The best is the best practitioner of the lojong fine training. The more criticism you receive, the more you feel happy. And you pray for the criticism. And you pray and you work and you pray and you hope and you do pujas and and you request others to, you know, criticize me, you know, and and if in case you go and ask. If in case if you happen to see one falls in me because I I don’t see my by myself.

If you happen to see, please just finger point in front of my nose. Okay? Go ahead and request. Maybe offer a meal, offer khata. Say, okay.

Please kindly help me. You know? If there’s one single fault in me, immediately, you point finger on me. You know? And and maybe you can write a note and throw into my room, you know, or or or at least advertise the false to the public that, you know, so-and-so has this this this this this this So then then yourself, you feel awe.

The moment one criticism you receive is enlightening. Rejoice. Then you pray for the person. Thank you so much. You are far more greater than the Buddha’s.

You’re as kind as as my guru. You are my guru. Whoever criticize me, you are my respected guru. You know? You are the greatest teacher.

Know? You, today, really capture, you know, capture my ego, my my my my faults, my delusions. Now, okay, I will put full effort to to to to to purify that. Until today, you know, until today, I was I was unable to spot this that fault. I was unable to spot that fault.

That’s why the fall is hidden there. That’s why my enlightenment is obstructed. So because of your comment, your negative comments, I suddenly awake. I realized my faults now, and that is the purification I supposed to make. You know?

So, yes, rejoice. You feel then you feel you inspire. Oh, my buddhahood is, like, getting so close now. You know? My benefit in numberless is is is is almost like on the tip of your nose.

You know? My benefit to the numberless being is almost tip on your nose. Almost tip on your nose. But there’s one or two department that I was it it was hidden. It was it’s so smart.

The ignorant ignorant mind is you know, sometimes it’s very confusing. The ignorant mind can be almost smarter than the wisdom. The ignorant mind, You you you check carefully. You you just you just take two portion of mind. One portion of mind is ignorant.

One portion of is wisdom. This put this two mind try to put together and and you you check, you look look to these two mind. How how they how they how they handle us, how they, you know, control our life. And the way how the ignorant mind handle us, the way the delusion, you know, mind deluded mind handle us, they are professional. They are absolutely professional.

And somehow, unfortunately, the wisdom mind has a lesser volunteer to assist, to awaken us. The ignorant mind, the delusion mind, well, they have so many volunteers. Jealousy, come and volunteer. The pride, and volunteer. Greed, come and volunteer.

Then if you want more energy, the anger, and volunteer. If you want to be more soft, attachment, come and volunteer. You want to show your nose, you know, more obvious. You want to make your speech more louder. Then the ego comes, you know.

Oh, like that. So there’s so many volunteers. So many volunteer for the negative side. But for the wisdom, you know, very hard. You know, you send an invitation card to the mindfulness or very lazy.

Today, I have a dinner party. I don’t want to come. You know? So you then you ask introspection. Can you come and help?

You know, I need to handle this person, this poor person. So introspection say, I’m very busy of handling some matters. I’m not free. Then say, oh, can can you ask why not can you call the faith? Faith?

Can you call the faith to come and assist me? The faith say, I’m very busy praying holy god. I’m very busy praying spirit. I don’t have time to pray Buddha or help him. I’m very busy praying spirit.

Yes. You know, that’s for baby spirit, isn’t it? I heard a lot. I’m very busy praying spirit. I don’t have time to assist him to help this poor guy.

You know? Then he said, oh, then it’s okay. Why not can you ask at least some patient to come and help me, volunteer to come and help me? The patient says, yo. I give up.

The anchor is you know? My opposition is so strong. I give up. My opposition is very strong. I give up.

He has so many waters and patient. I’m alone. No. No. No.

K? I said, that wisdom at the end, almost all all the time long lived, only alone. If patient come and help, faith come and help, you know, and a bit of generosity come and help, you know, bit of, like, mindfulness come and help. A bit of introspection come and help. You know?

Well, the wisdom also can be very powerful, and wisdom is supposed to be more powerful. Like, in the nature, the wisdom is definitely powerful. It can able to dominate the ignorant mind. But somehow you know? So you see.

So So now I lost why I’m here. Yeah. Yeah. Before that? Yeah.

No. You see? So So now here. So in order to get the in order to get the s the assistance from these various, you know, virtuous volunteers, that we have to make friend. We have to make a good friend with them.

We have to make we have to start to make friend from today on. Otherwise, you know, otherwise, suddenly you send invitation, you know, they might ignore you. You see? So from today on, we start to make friend with them, have more dinner party with them, have more outing with them, and have more casual talk with talk with them. You know?

Those, like, to faith, also to generosity, also to patient, also to mindfulness. You know? You know, the wisdom is the principle. So wisdom at least wisdom at least, you know, wish wisdom should should start this work. Means ourself, our mind should start this work, making more friends with these virtues.

So if you make you make close friends with them, then after that, you know, they will know when to come and assist you. They will know whenever you have an event, they will come. Whenever whenever that you are struggling with the ignorant mind, they will be there. They will be there. They will be there to to support you.

You see? So so here, this comes about the habituation. Making friend is habituation of that. So therefore, every day to day life, habituate in the practice of faith, in the practice of mindfulness, in the practice of compassion, loving kindness, generosity, everything. Even though it is just one percentage, but do it.

Gradually. The the supporter will be very strong. So then whenever the negative emotion arises, the positive emotion is like like with a complete kind of force, then you can able to dominate Because in one very moment, in one single moment, there’s no way these two, what do call, two different entity mental factor, which is one is negative, is one positive, cannot be cannot be simultaneously in one one mind, you know, in in a way called. It will not arise obvious it will not arise simultaneously in one one’s oh, sorry. One moment.

You know, when when the ignorant mind comes, the wisdom mind disappear. No. I mean, like, dominate. When wisdom mind comes, ignorant mind just cease. You know?

So these two cannot cannot cannot be in simultaneously in one time together. You see? So if you habituate more in the wisdom and also the the the virtual thoughts, then negative emotions are always, like, dominated. So when the negative emotions are dominated, their force become weaker. So then then one day, you you you are you are completely in the full force, and that’s the day called the the perfection of all the virtues, perfections of all the all the perfection of wisdom or perfection of virtue, and that’s the state of liberation.

You know? That’s the state. But it’s exactly like in a dark room, you know, when you switch on and off. When you switch on, there’s no darkness. Darkness just naturally cease.

When when switch off, the darkness naturally come in because the the brightness just cease. So wisdom and and and the ignorant mind is like that. The negative and virtual mind is like that. And it is all about the nature of our what is it? The the it’s it’s all it’s it’s all about our mind, whether it’s negative or whether it’s positive.

Once we’re able to eliminate the negative side of the mind, then the other side is the wisdom or the enlightened mind or the purified state. As long as we are not habituating, as long as we are not in the in the virtue and the wisdom mind, then we are totally dominated by the ignorant, and that create karma, and that, again, you know, bring us into the, you know, the greater influence of the negative impact. For them, that that’s how that we continue to suffer in saṃsāra. So then, whatever practice we do, whether it’s just a single recitation of, you know, compassion of Buddhist mantra or even just a single meditation on compassion single moment of meditation on compassion or a single moment of transforming, try to transform your unhappiness into happiness by by being positive by being positive, by by bringing encouragement, you know, by bringing encouragement into your life. You know, when we struggle suffering, when we struggle problems, you know, just, you know, one single moments one single moments of of being the practice of transformation into a happiness, into a in a virtue in a positive, then in a virtue in a that even that even that practice, one should be dedicated for the liberation, you know, for the liberate entire liberation on the entire suffering, entire saṃsāra suffering.

So if one can do that, then even though the practice is the duration of practice is just one single moment and the amount of practice you know, the the the the the amount of the word for the practice is just limited, but the effect of the practice is is profound and great. And that brings the great benefit after enlightenment. And if that’s so, even I happen to die next moment, no regret. I have done my best. I have done my best.

So we cannot hope or we or you cannot think that, oh, today I’m still healthy. So today I better don’t rush to do, don’t have to put effort to transform my problems into practice. Or today I don’t have to practice positive because today I don’t have to practice the Dharma for the for the dedication of enlightenment because tomorrow I’m more free. Maybe I will do tomorrow. You know?

So then when the tomorrow comes, then we say, will do next week. When next week come, I will say, I will do next year. You know? So then somehow, in between the death comes, your life is totally wasted. So if you happen to practice, even though it’s just a little amount of the words of the practice, just say just one single transformation of your day to day life problem into happiness by thinking positive, by being positive.

And that that make dedication by thinking that may this be the cause for me to to free from entire samsaric suffering. If that practice is in you, even one encounter that that next moment, one’s life is still worthwhile, meaningful, and complete. And and and and one regarded one’s spiritual practice is is is is well done. You know? Otherwise, whole life do so much retreat, do so much study.

But at the end of the day, you know, there’s no there’s not even one single practice that you can be confident thinking that this may this going to be the complete cause for me to eradicate the saṃsāra suffering. You know, you’ll feel like everything is incomplete. You know, everything is incomplete. Then you have to face the the last moment of death with so much regret in that my life is wasted. So then then then it’s really wasted.

Sure. Yep. No. The two two two witness the uphold principle is, you know, two two two witness two witness is the witness of one one’s one’s, what you call, the level of practice one’s level of practice. And in our in our ordinary life, the level of practice, Mostly, what is called, established based on others’ impute.

You know? So so so here teaching is saying that we shouldn’t, you know, we shouldn’t approve our stages of practice based on other’s impute. Rather, one should approve or disapprove the stages of one’s practice to your own reflection within your own stages of the the I really self evaluating self Yes. The principle is look in. Reassurance.

Reassurance. Look look in, not not based on the others. Offset is input. So regardless of how weak this may this may have been, such that your guts become filled with air and blood and water gushes out of them. What is what what do you understand this from this?

If any anybody can help to explain this. Express. Just an expression. Yeah. So it’s a exactly.

It’s a it’s a it’s it’s a expression of even, like, one encounter the worst situation in our life. You know? You you may wanna encounter the worst situation of life. Even entire one’s bones, bloods, and and organs drip out by the spirits, you know, animals, you know, you will be totally delighted. You will be totally overwhelmed with compassion and delightful of of the practice of transformation, you know, into a path with instead of, like, oneself totally tortured by the pain and and and the loss.

You know? So it’s it’s just expression of the the the strength of the mind training practice. At that point, you have attended the qualified stages of med meditative practice meditative practice. So if that if that because that practice, you know, that kind of that kind of level of mind training practice, all you can do when you have obtained the meditative, you know, practices. Means when you obtain the the stable concentration stable concentration stable concentration in the understanding of emptiness and stable stable meditative practice in the compassion, then one can able to do that.

As and in this, one can refer to the story of the that who who make the who make the, you know, the the generous deal, his own flesh to the tigress and her family. You know? You know? And and this this as you can refer to, you know, the story of the Bodhisattva in the great Jātaka, you know, how he make the the generous of his own body offering to the five types of family with with so much compassion, with with so much selfless, and with so much joy even though, you know, even though that the the the tiger, you know, what you call consume, consume, you know, bloods, bones, flesh, entire body, but the consciousness, the conscious the mind of the great bodhisattva, the great heart of bodhisattva, overwhelmed overwhelmed with the compassion and dedication, making a prayer that may you born may you may you born may you born to be a first disciple of mine when I when I come to turn the wheel of Dharma in this universe. So so when when we obtained, you know, the meditative meditative state of the mind training teaching, the stable stable understanding of emptiness and a and a stable habituation of bodhicitta or or compassion of bodhicitta, then even, you know, the harm givers come and take entire possessions.

Even the giver just, you know, to come and destroy your body or giver comes and destroy a piece of your your body, you know, instead of instead of instead of instead of instead of, you know, arising thought of revenge or instead of thought of hatred or anger, rather one will one will be willingly made a generosity with so much compassion, with so much dedication, you know, instead of, like, say that since he robbed me, he should die or he should be, you know, totally, you know, like, all sort of negative. Rather, here. Like, since he robbed my bag, maybe Since since since he he since the the the robber robbed the bank, may he able to obtain entire, you know, the wealth that he’s supposed to, you know, obtain? And may he never accommodate negative karma of stealing at this position. Rather That’s one sound.

Oh, my mic. Oh, I stop you. So so is it so, anyway, it’s quite easy to quite easy to integrate in our day to day life. This this practice, I say, that when you obtain it while practicing mind training teaching, one always be delightful. One will always feel grateful one when one encounter sufferings and adversity in our day to day life.

So that’s that’s about it. Normally, when we when we encounter adversity, when we encounter problems, we were totally disturbed. Emotionally, we were totally disturbed. Disturbed. Emotionally, we were totally disturbed.

Emotionally, totally disturbed. Fear will be there. Now when when when adversity, when problems come into our life, when if we don’t have the mind training and teaching, then one will be suffer by fear, anxiety. You know? One will be move move of the you know, the problem move from the problem.

So when we have the mind training teaching, you know, one will one will instinctly think of the karma. First thing one will think of karma. When we have mind training teaching, the first thing, when the problem comes to our life when we have mind training teaching, when problem comes into our life, first thing, one will think of karma. One will accept of the the the definite of the one will accept of the fact of the karma. You know?

One will not stress out. Rather, one will one will think that this is a result of my creation of past karma, And it could be, you know, it’s definite karma, so therefore, I have to experience this this this adversity, this suffering. And since I have practiced Buddhadharma, I know Buddha’s teaching. I believe in Buddha’s teaching. You know, I encounter blessing of Buddha’s teaching.

So as Buddha said, that there’s none of the karma cannot be purified by applying the antidotes, such as for for for antidotes, four opponent powers. So therefore, instead of I’m I’m instead of sitting there with a pool of loss, instead of sitting there with a pool of anxiety, why not? I just I rather I live up my spirit, and I rather do do seriously on the purification practice. So that even though it’s a definite karma, but, again, as as as as stated in the Vinaya Sūtra, which is stated by Buddha in in the Vinaya Sūtra, Even it’s definitely karma. Even one is in the process of experiencing the result, by applying the four opponent powers, one can able to reduce one can shrink the time of the the the duration of the the suffering.

And one one can able to subside the pain or subside the adversity, subside the the the problem. You see? So then with that, instead of, like, sitting there with with such such a painful feeling, rather you think of Buddha’s teaching, you think of the mindfulness teaching and lift up your spirit, then do purification practice. Then even though the definite karma is supposed to experience the result for ten days, by doing the by doing the purification practice, maybe one might be able to recover by tomorrow, or one might be able to recover by tonight, or maybe one hour later. That is the beauty of the reality of the teaching that can able to purify by applying the four opponent powers, purify even its definite karma.

Definite karma, you have to experience it, but not necessarily experience entire aspect. But applying four opponent powers can reduce the duration. Why definite? Must experience. But it’s not must to experience entire length or entire pain or entire suffering.

Due to the the opponent power, you can reduce the duration and reduce the pain. You know? So if in case it’s indefinite karma Then? Why just sit there and, you know, feel fear of what is going to happen tomorrow and and feel anxiety? Rather, I should I should do purification since it’s not definite karma.

If if in case it’s not definite karma, before I experience the result, I can able to purify it. So I don’t have to even experience even for one single moment. So then get into a mind training practice of applying for opinion power. So once you apply four opponent powers, if it is indefinite karma, like, by by right after the practice, you ever never ever have to experience the result of the the the adversity or the pain or the suffering. You see?

So so so, again, there’s a there’s a chance to apply four separate transformings. Even the purification also called as a transformation. You see? So so like that. Then so so therefore, mind training teaching will help in our day to day life to never to give up the the thing that we’re supposed to do, but at the same time, never to discourage oneself and get into anxiety, get into fear, or feel hopeless.

There’s nothing to nothing to feel hopeless. Nothing to nothing to feel hopeless. There is a hope. There is a brighter day because there is a creation of merit. There is a creation of good cause.

And that good cause of creation of merit will able to bring good result and a good result. How to do that? Again, integrate the mind training teaching into your life by actualizing the the meritorious practice such as meditating on or or meditating on compassion, loving kindness, emptiness, and at the same time, doing actions such as doing charity works or providing Dharma to others, providing happiness to others. So all these are, again, creation or causes oneself to obtain happier day tomorrow, tomorrow onwards. So it’s all about mind training teaching.

So so then, therefore, hold this fact of not being the object of your own disapproval as the prince principal witness. So what do you get from this last last word? Therefore, hold this fact of not being the object of your own disapproval as principal witness. So from these few paragraphs, is the conclusion? So this has to conclude to whatever explanation that we explained earlier.

Can anybody say something? Therefore, hold this. This refer to what? As a fact of not being the object of your own disapproval as the principal witness. This refer to us.

Once we catch this, then then then today we can bring something back home. Therefore, hold this fact of not being what is the this fact refer to what? This fact of not being the object of your own disapproval. And that is the principle witness. Okay.

Thank you. So next session, go back and find out what is the this fact refers to what, and then comes about the principle witness. And that principle witness is the teaching that we have to keep in our heart, then we always try to upgrade one’s practice in mind training teaching. So once we know that witness, even though we explained in many words earlier, but have to summarize into one word. Summarizing in one word is individual homework.

I’m sure in the past few a few Saturdays, we didn’t we didn’t have a a mind training classes. Even that is a mind training teacher. Even that even not having a mind training class is one of the greatest mind training teaching. So we have to reflect ourselves. Does my spiritual practice only can be actualized by depending on the class or just a one time gathering in a week?

Or it is all about in my in pain. It’s it’s all about in my my my knowers already. It’s, you know, whether there’s a class or not. You know? Whether there’s class or not, the teaching of the transformation should be there.

So if one struggles more when there’s no class, when you cope with your day to day life, adversities, problems, we all have problems. So when we cope with the problems, when there’s no classes, if you have more difficulties and if you have a hard time to apply, that means we have to put in extra effort to understand this teaching. If we can well cope with with the problems when there’s even no classes, that means you are you are working very hard with mind training teaching. You know? And, of course, the class is just to like, once a while to remind her.

Just once a while to remind her. Because the explanation in in in in English is so clear. It’s very, very clear. You know? When you read the book, in fact, you might understand it even clearer than you listen to me because there’s a danger I might confuse you because of my structure of sentence and, you know, I’m very poor reading.

You know? My English is totally totally just now like a lightning here and there. So you see? So when you so when you reach, then you will able to capture the points. Then that’s that is that is that is very effective for your life.

Yeah? So so whether there’s a class or not, it’s it’s in fact, it’s every single moment of our life is a study of mind training, and we have to improve ourselves in our day to day life. Like myself, I’m not good I’m not even a category of practitioner. I’m just one you know, just went through some studies as a normal guy, normal monk in the monastery. But, I have benefited so much.

Every time, every section has a very strong message, which is so much related to our day to day life. And it’s almost like a pain killer, the Panadol. It’s exactly like a Panadol when you have a headache and a stomach pain. It’s exactly like a Panadol. Mind training teaching, lojong teaching, it’s exactly like a Panadol.

You know? So at least once a week, you you you flip out one page. You don’t even have to go through the from the very beginning to the end. You don’t even have to connect it. It’s just spotted on the it’s just one paragraph.

It has a complete message, one one complete pendulum. One one proper Panadol. It’s it’s effective for many occasions of our life. It’s it’s very, very beneficial. You know?

It’s it’s it’s so much benefited for myself. And I’m sure if you you can if you can put some effort at this, you know, at least once a week or twice a week. You know? Just flip at this one one page or just open this section and just clear up one page. Whatever page come, you just read on one page and try to reflect and always try to integrate into our day to day life activities, day to day life lifestyle, you know, so that so that it it it become even effective.

So it’s like a very professional, good doctor who can prescript prescribe this right medicine. You know, it is very helpful. It’s very, helpful. So try yourself. Thank you very much.

Yeah. Oh, you can have one more question also. What are the, you know, the two the of the two witness? Then from by by by understanding the two witness, then uphold the principal one. What is the principal?

So can think about it. Thank you. So everyone of everyone everyone of us here by participating in this session, we have, you know, I would say we have left great imprint of the mind training teaching, the stages of the path, stages of path of numbering. Even though that not necessarily one might understand all the all the the meanings or whatever, but definitely have, you know, leave a great imprint. And by that, one accumulate extensive merit.

One accumulate extensive merit. And at the same time, one actualize extensive purifications of adversities, purification of sufferings, causes of sufferings. So and one should dedicate them in this merit and purification practice to become the cause to actualize actualize enlightenment within myself and enlightenment to numberless beings. We are going to cause enlightenment of numberless beings. And at the same time, whatever the adversity problems or sufferings that we ourselves, our family members, and our friends, and all the entire beings, we pacify, and stabilize all conducive conditions to have a better life, a positive life, a healthier life, and most importantly, most meaningful life, practicing virtue, practicing ethical life, practicing virtue.

And gradually, I don’t want you to inspire oneself that thinking that it’s definitely due to that I have so much merit. It’s definitely that I have so much merit. Definitely that I have so much merit and virtues. If I don’t have so much merit, I won’t be able to access access to such a profound and valuable teachings of the mind training, which the great Kadampa masters regarded as a golden Dharma, which in the past, great Kadampa masters regarded as a golden Dharma. That and at the same time, for the preservation of the purity of the teaching that in the path preserved and and passed the lineage only you know, only very few people, only very few serious practitioners.

And today, to do the kindness of all the past great practitioners, inspire for us to even access even though for us to access access access into such a profound, extensive, and and script and and a wonderful the golden Dharma of mind training teaching. That reassure and that confirm that I have so much merit. That definitely proves that I have so much merit. Since I have so much merit while obtaining such a precious human rebirth, if I not use this potential, you know, rebirth to bring great benefit, you know, in your great extent of your ability to the numberless beings, then it will be great wasted of this this life, which could be never obtained in in coming lifetimes. So therefore, I would like to dedicate whatever merit accumulated be the complete cause to make myself to be most beneficial to bring everlasting happiness within myself and within numberless sentient beings.

Since I have great merit, since I’ve inspired so much, Therefore, that I will never give up I will never give up practicing Dharma. I will never give up practicing virtue. I will never give up practicing my transformation. And I will never give up being positive. And I will never give up my life just because of small or little adversity that came into this life.

Since I have so much merit, I deserve I definitely deserve to be happy. Since I have so much good causes called the merit to actualize all the success, all the happiness in my life, Therefore, I must start from this moment to be positive and be happy so that I can able to bring happiness to other. And, also, since I’m so much merit, therefore, I have the wisdom to realize in order to bring happiness to others that I must be happy. I must be happy. I have to find every single means to bring happiness in my life.

And that is to be positive. That is to practice tolerance. That is to practice forgiveness. And that is to practice letting go. And that is to practice purification of mistakes.

And that is to practice wisdom, and that is to practice courage, and that is to practice loving kindness, honesty, and compassion, and overall, bodhicitta. So, again, think how wonderful, how fortunate I am. One should think I’m almost in the top tip top of the world. So one should one one must think. One should be, you know?

It’s I’m the most fortunate one. I’m most fortunate. I I never realized in the past that how fortunate I am. It’s such an enlightening day. I should think it’s such an enlightening day.

I’m the one. Most fortunate one. Most fortunate one. Most fortunate one. Again, from this merit, may I able to remind myself every single day and every single day to remind myself how fortunate you are and remind yourself to be happy and remind yourself to appreciate every single moment so that one can enjoy the happiness in every single moment.

Therefore, one’s life would be happy. Thank you. Thank you. It’s okay. But today, totally forgot about the.

At at the beginning, whatever I’m supposed to do, forgot. So will you do next time? Thank you.