Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Lama Zopa Rinpoche teaches the fourth session of a mind training (Lojong) commentary spanning 113 minutes. He opens by reviewing two earlier questions about the root text—what is the essential advice, and who is the principal witness (oneself, not others’ opinions). He then introduces the core practice: cultivating a joyful mind amid adversity by applying the two awakening minds as remedy. The conventional awakening mind (bodhicitta) arises from recognizing all beings as kind as one’s mother and developing the commitment to achieve Buddhahood for their liberation. The ultimate awakening mind is wisdom understanding emptiness. Rinpoche illustrates how to transform suffering through tonglen (taking and giving): when loss, misery, criticism, or infamy arise, reframe each as repayment of past karmic debt and as an opportunity to take others’ suffering onto yourself and give your happiness to them. He emphasizes that this practice—not detachment or magical thinking—genuinely reduces mental affliction, purifies karma, and brings joy. He concludes that mind training teaching, integrated into daily life through reflection on the eight worldly concerns (gain and loss, pleasure and pain, praise and blame, fame and infamy), is the most powerful and rapid remedy available to practitioners.
File metadata (for organising)
File: 04 Lojong.mp3
UUID: d5290b9e-0d0e-4c04-a810-d83d41c988ea
Teacher: Lama Zopa Rinpoche 3
Collection: Mind Training (Lama Zopa Rinpoche 3)
Date: 1990 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 113.2 minutes
Words: ~13,401
So please cultivate the thought that purpose of purpose of one’s life is to bring bring great benefit to the human society and to the, you know, the to to the to the numberless beings through my best through my wholehearted and and best abilities. So in order to actualize that, that I myself have to I myself have to train in the mind transformation so that I can able to overcome and deal with all the, you know, obstacles, adversities which encounter while oneself performing the activities which bring benefit, which bring happiness and liberation not only to oneself but to the numberless beings. For that purpose, I’m going to engage into the listening to great Kadampa masters, the instruction the instructional teachings on the on the commentary on the seven point mind transformation. And I will put great effort to apply into the day to day life cultivation in the meaning as well as habituation in the understanding of the teaching. And I will try to make my life most meaningful.
And even though the oneself born into samsaric realm, born into this samsaric contaminated human form, which is only in the nature of suffering, you know, only in the nature of suffering, but at least by understanding of mind transformation, by understanding of lojong teaching, that may I able to actualize all those suffering existing into a path to liberation for myself and and many other living beings. So that is the purpose of my life, and that is the purpose of why all of us here, and that is the purpose of learning the Buddhadharma. Thank you. So from the last session, we have have asked, I think, three questions. So in the the in the root text, it’s stated this fact.
You know? So I asked, what is what is mean by this fact? What is the main then what is the main teachings of you know? What is the main what is the essential advice that we can extract from the from the last class? And the second question I have asked is, from the two witness, uphold the principal one.
So who is the principal witness or what is the principal witness? So and also to reflect, you know, saying that in the past, for a few weeks, we in the past few weeks, you know, and they keep canceling the the Lojong class. We didn’t have class. So, you know, try to recall oneself whether one can able to deal whether one can able to apply mind mind training teaching in our day to day life even though there’s no kind of reminder of having class for the mind training. So so so now here, before getting to you know, before continue today’s session, I’m sure everybody found everybody got the answer for this, answer for the question.
What is the what is the essence of the teaching of the last class? In fact, you know, in the in the in the word stated, this fact. So what the fact is referred to. And do anybody have a suggestion for that? Suggestion for this.
Okay. Maybe my question is not clear. You know, in the in the teaching in the teaching, they said, therefore, hold this fact of hold this fact of not being the object of your own disapproval as the principal witness. So so the the fact, we already explained, you know, the previous words. So what the facts refer to.
Okay. Sheila, you want to say anything? Maybe I just give a suggestion. Don’t know whether it’s correct or not. Yeah.
The fact I referred to is the you know, from the second paragraph. Say, for you have striven to the best of your cap capacity with faith, intelligence, and perseverance. So that is the fact which referring to. Then the second question is from the of the two witness uphold the principal one. You know, uphold the principal one.
So who is the principal witness? My suggestion is oneself. Oneself should be the the witness, not not not not by others. You know? If other happen to say, oh, you are very subdued, you have less delusion, you’re a very good practitioner, or you reach certain stage of realization, that shouldn’t that that shouldn’t be the case because others might impose on your capability based on one or two observations of your qualities.
But that in your heart, one could be totally ignored, ignorant, totally disturbed, totally untransformed. And that untransformed inside deep inside us, only ourselves is the one who can who knows. Only ourselves can be the witness. Yes. Yes.
Then the the, you know, the the the what do call it? One have to establish the confirmation that once have really trained is through from depth of your heart, and and that that depth of your heart is referring to the subconscious understanding. You can refer to that. But, anyway, the witness is yourself. You know?
Yourself have to be the witness that yourself have to approve that you are a good practitioner. Yourself have to approve that you achieved the realization on mind training, not by others comment. If others say you are bad, not necessarily you are bad. If others say you are good, not necessarily you are good. And you yourself only know that whether you’re really truly good or truly untamed, isn’t it?
So so this teaching conclude then. Don’t disturb simply by others’ comment. Don’t simply feel depressed or feel shy or feel lost or feel anxiety if in case one receive any criticisms by others. Or if in case others give you a very bad impression, say that, oh, you are you know, somebody is like like, you know, worthless. You know?
So don’t just based on others’ comment, don’t don’t disturb yourself. Don’t don’t don’t make yourself furthermore down and decide it. Decide it. So that means respect yourself. Give some respect to yourself.
And give some love to yourself. And in another word, if if if anybody else other than you, you know, give some comments or praises or or or impose on some good qualities. Then in that manner also, one should be totally tamed or totally transformed. You know, don’t don’t don’t let yourself to, you know, dominate by pride. Dominate by pride.
Ego is it. You know, the ego and the pride. If if somebody say, oh, you are a very good practitioner, then instead of being more humble, instead of replying to them that, no. No. No.
I’m I’m just a very ordinary practitioner. You know? No. No. Instead of saying that, you say, yes.
I am. And I think you should follow me. You know? You should follow my step because I’m already very good and and look down on, you know, the people. It shouldn’t be that the case.
So the principle is look into yourself and you know, then then so the principal witness is yourself. Okay? That’s the answer. Yourself. Yourself.
And the the design of the attainment of the mind training teaching will will you know, there’s a few suggestions we’ll offer from today’s class. You know? Then you can reflect on those suggestions whether you have obtained it in a certain stage or not. So then we can follow the we can follow from the last last last stop. So today, page page hundred and sixteen, cultivate constantly the joyful mind alone.
You know, cultivate constantly the joyful mind alone. So this line suggests that having trained your mind and tested the flavor of true Dharma practice, no matter what adverse adverse no matter what adverse circumstances befall to you, you experience no disturbance with him. For you, immediately think, can cultivate this remedy, which is the the true awakening mind. So we have gone through, you know, all the past classes, we were talking about two awakening mind. You know?
So if I if I ask you what are the two awakening mind, What are the two two awakening mind? So so we have to we have to silent for one second and think ourselves, what are the two awakening What are the two awakening? We’ve been almost every session, we’re talking about two awakening minds. We mentioned the two awakening mind. So now reflect to yourself What are the two awakening two awakening mind referring to?
And that is all about the remedy, the treatment that have to bring into our life to treat all the adversity, all the pains, all the sufferings, all the problems, all the difficulties, you know, coming to our life. So the true awakening mind is the ultimate treatment, ultimate medicine, ultimate remedy. So so the two awakening mind are the the conventional bodhicitta and ultimate bodhicitta. Two awakening mind, the conventional bodhicitta and ultimate bodhicitta. Remember?
So the conventional bodhicitta conventional bodhicitta, we refer to bodhicitta itself, the great compassion, is inspired by great compassion, which is the result of great compassion, and the label called bodhicitta, which is called the conventional bodhicitta. The mind which is the mind which lead by the two causes, The inspiration to liberate oneself to the state of fully enlightenment, one inspiration. Like wanting to become Buddha, one inspiration. And the second inspiration, the second cause is inspire oneself to become Buddha for the benefit of all the living beings’ enlightenment, all the living beings’ liberation. So the bodhicitta have to be initiated by these two cause or the two true inspiration.
One is, I must become Buddha. I must liberate. You know, I must fully liberate from the entire suffering of Samsāra or suffering of pain, suffering of problems. Then the second is, that liberation, that enlightenment is not just for my own benefit, not just alone for my own benefit. It is to bring benefit of liberation to all the rest of the other living beings who are equally experiencing same problem like me now, who trapped in saṃsāra, who is all the time, you know, you know, under the misleading of the ignorant mind, totally controlled by the delusions.
The delusion of attachment, the delusion of anger, delusion of pride, delusion of jealousy, delusion of anxiety, delusion of cannot let go, delusion of grasping, delusion of competition, delusion of self interest, delusion of no respect, delusion of wanting to fight, you know, delusion of recognizing enemy, you know, delusion of recognizing enemy. You know? Enemy as a recognizing enemy. You know? Yes.
Enemy. Enemy. Enemy. You are my enemy. You are my enemy.
You are an enemy. Enemy. Yeah. Then finding all sort of solutions to against them. Fight them.
Fight, you know, destroy the enemies. You know? Then delusion of what’s let’s say, ego, delusion of ego, and delusion of dissatisfaction. Dissatisfaction. You know?
Delusion of dissatisfaction in relationship, delusion of dissatisfaction in what you have for family, wealth, friends, and the world that where you are in, you know, overwhelmed with dissatisfaction. And delusion of all the time chasing after happiness, but never get happiness. Delusion of not appreciating every single present moment, who you are, what you are. Because you don’t appreciate every single moment, present moment, and you are chasing after happiness. And you will never you will never reach you will never reach where there is called happiness because you are the happiness should be in this moment, but you fail to appreciate this moment.
So you are wanting for happiness next moment. When you reach the next moment, you are again searching for happiness for next time moment, and you never appreciate that moment. So then your life finish with entire, you know, life is, like, totally miserable, you know, totally suffering. You see? So all those are delusions.
So now say too much, then now why I said it? Yeah. The two courses. Yeah. So what’s that?
Yeah. So, anyway so, anyway, this the conventional bodhicitta conventional bodhicitta is the bodhicitta which the mind, the spirit, which inspire by two cause, You know, as I mentioned earlier, and which is the result of great compassion. And what is great compassion? Great compassion is the, again, the mind or the attitude which is wanting every single living being to be free from the entire aspect of suffering. And to do that, taking full responsibility by myself alone means I want to be in charge.
I will be fully responsible to liberate every single living being from entire suffering. That is great compassion. So this thought leads to the bodhicitta. Without this thought, bodhicitta not possible. So after having this thought, then bodhicitta is possible.
So first, we need to train whether we can able to manage to inspire this thought. You know, like taking responsibility. You know, what what matter it is, I want to take the responsibility to liberate every single living being from entire suffering. So in order to do that in order to do that, in order to gain that kind of strong mind, that kind of, like, very courageable mind, You need to you need to you to need to tame your heart into love, loving kindness, loving kindness, in order to gain that great compassion. You need to tame, you need to practice your heart or your thought into a loving kindness.
Know, loving kindness. Again here, what is what referring to the loving kindness, the love? It is just ordinary love? No. It is true love.
The love which expressed from the dharma. That that the love the word expressed from the dharma view, you know, from the from the from the dharma view, that is called the true love. And that true love is is a that true love will never disappoint in any aspect. And that true love is in the in the characteristic of wishing every single living beings to only reside in happiness. You see, compassion is to liberate from entire suffering.
Love is only wishing to reside in happiness. Happiness. Happiness. You see? So yourself wish to liberate in the state of happiness.
It’s a love to yourself. Wish to liberate other beings wish to liberate other beings to the happiness of liberation is the love to others. And this love called the the true love. True true love. You know?
Unconditional love and true love. Or you can also call as universal love. Universal love. When you have this love, you can able to you can able to practice in in kindness. Without the love, you can’t practice kindness.
You know? You can’t practice kindness. You know? So now here, in order to gain kindness and love, you need to you need to practice. You need to you need to inspire or you need to transform your heart in the recognition of the kindness of the living being in the recognition of the kindness of the living being.
So first, start with your mother. How kind she is to you or your loved one or somebody, brother, sister, or father, whoever, whoever been so kind to you, remember the kindness, then only then you will wish the person to be happy or recite in happiness. And from there, you will start to provide your kindness. Your kindness, you know, will offer service, offer service or offer gift or service to the person from whom you receive kindness. Is called the practice of kindness, isn’t it?
So now in order to actualize that inspiration, the inspiration of acknowledging the kindness of other and the inspiration of knowing or having the knowledge within you, the knowledge of that that others have provided kindness to you. In order to gain that, then you need to inspire or you need to practice or you need to transform your heart to able to see every single living being as your mother. Every single living being, as your father, as your brother, as your loved one, or whatever. But the example we use as a mother, because in in in in a in general, mother is one of the easiest way to reflect in the kindness in your life. But some people have a difficulty with mother.
You know, they feel mother is like, you know, terrible experience with mother in life. Rather, father is the kindest one, or brother is the kindest one, or or somebody else is the kindest one. So try to, you know, transform or try to practice your heart of seeing every single every single living being as kind as a person you to whom that you can relate the kindest person in your life. You know? So as an example, see every single living being as your mother.
The reason is the reason is every single living being have been your mother. The matter is because of the interruption of life. You know, the the interruption of many different lives. This life, your parents, you know, provided to be a parent for you or mother to mother to you. But in earlier life, maybe your brother could be your mother.
You know? And one of the life, definitely your brother is your mother. One of the life, definitely your husband or wife or whoever is your mother or your children is your mother. You know? So it’s just the the the the the problem here is we don’t have clairvoyant.
We don’t have omission. That’s why we don’t even have a omission and clairvoyant to see our yesterday’s activities. You know, yesterday’s karma, we can’t see. Even one hour before’s karma, we can’t see. We are ignorant for that.
So so there’s more reason there’s a more valid reason to to to to establish the fact of every single living being having your mother than the beings are not having your mother. There’s more fact. There’s more reasons. There are more philosophical reasons. There are more, how to say, you can say the philosophical reasons to prove that every single living being is having your mother.
There’s hundreds and hundreds of reasons for that. But there’s a very limited reasons to prove that every single living being not having your mother. And so you you get it? I don’t know how to put nicely, but what I’m trying to say is this little reason to prove that you have never been my mother. But there’s hundreds of reason to prove that you have been my mother.
And not only one time, many time. Many, many time. No. And that is just one one one one example to inspire for us to, you know, be kind to every single living beings, be appreciative to every single living beings, you know, make every single living being part of you, part of your your your your your love and your kindness and your compassion. You know?
Then the bodhicitta comes. And when bodhicitta comes, as I mentioned earlier, the first inspiration will come into your heart. Now I don’t have any ability to even benefit fully to myself. Don’t talk about benefiting fully to others. Know?
Like, I’m lack of ability to to liberate other beings to the to the to the to the liberation. I even struggle myself to liberate from the Samsāra, from the pain. I know. Don’t talk about I can ever liberate others. You see?
So the only solution is the only solution is myself become Buddha as soon as possible. So Buddha is the one who has the entire abilities to to liberate every single living beings, you know, every single living beings. You know? So therefore, I must become Buddha. That’s the first inspiration.
Then after that, reflect yourself. Why I want to become Buddha? It’s only for my benefit? No. The the the purpose of myself becoming Buddha as soon as possible is to bring benefit to every single living being’s liberation as soon as possible.
You know? And that taking full responsibility full responsibility by myself alone, it become bodhicitta attitude. And that is called the conventional awakening mind or that called the conventional bodhicitta. So the ultimate bodhicitta is the mind or the inspiration which inspire, qualified by the characteristic of understanding the nature of every single existence. In just one mainly a word, we say emptiness.
So emptiness is the ultimate bodhicitta. Emptiness is ultimate bodhicitta. You can also find in the books the word called whiteness, or or you can also call dependent arising dependent arising. Also, synonymous name for emptiness. You know?
Or you can also call as a reality of existing The reality of existing. You know? Or you can also call ultimate nature of existing. Ultimate nature of existence. You can also call that.
So so most famous the work of word that we use is called emptiness. And emptiness labeled as a ultimate bodhicitta. And ultimate bodhicitta and conventional bodhicitta regarded as a wing. Wing is like a two wing for a bird. Yeah.
So if you only train in bodhicitta conventional bodhicitta and and you will never train in ultimate bodhicitta, only one wing, so you cannot fly. Even how strong the wing wing is, but only one wing cannot fly. It still will tie up, you know, will sort of it still will circle in Samsāra. You can’t fly across the ocean of Samsāra. So once you train in both wing, then you both wing wing of conventional bodhicitta, ultimate bodhicitta, then you can able to cross the ocean of saṃsāra.
And the other side of the ocean is called the liberation or enlightenment or everlasting happiness. You know? And that is the destination that we’re always wanting to reach because because always wanting to reach the moment we have the moment the moment we exist in this world, the moment we exist into saṃsāra, only one one thing, only one wish. Wish is to obtain happiness. We work, business, family, relationship, study dharma, all are wanting happiness, all are trying to find a solution to get to the happiness.
And that happiness is in fact, is referring to ultimate happiness. Nobody wants temporary happiness. Everyone of us always want ultimate happiness. And that ultimate happiness only can obtain when you become Buddha. So in fact, every single living being actually want to become Buddha.
The only thing is they don’t call they don’t call they want to become Buddha. You know, many people, they even don’t call as a Buddhist. Many people, they even don’t call as a believer. They just think they are a free thinker. But their ultimate wish is to obtain happiness.
And that happiness is not just nobody wish, including cockroach, Including cockroach and and or including very smart, what do call, very smart human being, including the, like, very, very, like like, terrorist terror terrorist. Even even the terrorist, they don’t, you know, never wish unhappiness and never wish short term happiness. Everyone is actually instantly wanting for happiness, and that happiness is lasting one. You know, even they don’t call the lasting one. And that lasting happiness only can achieve when we become Buddha.
When we become Buddha, you see? So every single nature, every single being in their deep in their nature actually want to become Buddha. So they think of me, you see? Every single living being, deep in their heart, they’re actually voicing out. I want to become Buddha.
I want to become Buddha. I want to become Buddha. Because I want happiness. I want happiness. And they put so much effort, you know, almost like thirty years, forty years, even ninety years, they put effort to reach there.
But always dominate an obstacle by adversity, obstacle by all the problems, all the negative thoughts, all the delusions, as I mentioned earlier. So that’s the whole reason that why we need to practice two ultimate where do call? Two awakening mind. bodhicitta, emptiness. When you practice these two together, definitely one will reach to the ultimate happiness.
Or even you’re call us Buddha Buddha you say. Okay. So this one, keep in mind, next one day, maybe question. I might ask a question. Two awakening mind.
Very important. Okay. bodhicitta, wisdom is emptiness. Yeah. Yeah.
So just now, the seven causes, instead of explaining from the first, I explained from the last to the bottom. So, like, so you can also explain this way. Emptiness. Yes. Okay.
Okay. Yeah. No. No. My ultimate bodhicitta is emptiness.
Emptiness. But both inspired by wanting to become Buddha for the benefit of numberless beings. As long as you call bodhicitta, it has to be extraordinary than what the the Hearers and solitary realizers the practice of emptiness. Mundane. Okay.
The word sounds like that, but but exact exact what do you call the, what do call, the exact point, the exact chitta and emptiness, and conventional Buddha Chitta refer to the Buddha Chitta itself. One is method, one is wisdom. But both have to be inspired by great compassion. Because solitary realizer, the Hīnayāna practitioner, solitary realizer, hero realizer, they do practice emptiness, but which is not inspired by great compassion, which could be inspired by compassion, but not by great compassion. You see?
So so, of course, you know, it sounds like mundane and ultimate. It sounds like that, but but but the actual meaning of the two awakening mind refers to the method bodhicitta and the wisdom emptiness. Can refer to that. But named as bodhicitta because inspired by great compassion. Yeah.
Okay. Thank you. What mister Khan was saying, we cannot say it’s wrong in what what what the dispute discussion established. We cannot say it’s wrong, but they are referring to, you know, I think based on the influence of based on the influence of common based on the influence of common path. This one is based on the influence of uncommon path of Mahāyāna, uncommon path of Bodhisattvayana.
And this can explain based on the tantra also, not just the Bodhisattvayana, but tantra also. So you can say this is uncommon part of Mahāyāna teaching. I think what you have discussed is common part of common part of both Mahāyāna and Hīnayāna, but based on the Hīnayāna teaching. So, you know, so it’s cannot say wrong. Cannot say wrong.
Cannot say wrong. But this one alright. Buddha Chitta, method and emptiness, both inspired by great compassion. Yeah. Right.
Okay. So then so then here, having trained your mind by applying Buddhadharma and tested the flavor of the Buddha’s teaching. Test. Test. Test.
You got tested? Tested. Tested. Tested. Test it.
Test it. Test Test it. It. It. The teachings of loving kindness, compassion, or emptiness.
Or experience or practice or taste it, the true Dharma. It is the no matter what bad things happen to you, no matter what bad things goes goes in comes into your life, no matter, you know, even death comes, even the the the most epidemic disease occur into your life. You know, whatever experience from small to big, small to great adversity, small to great sufferings come into your life if you remain undisturbed if you remain undisturbed. Means remain undisturbed means remain undisturbed means remain undisturbed means one will not panic. You know?
Let’s say once rashes come, once rashes come, then jump here and there and scream, you know. Within within one minute, you call ten doctors. Within one minute, you manage to call ten doctors. And if the doctor doctor didn’t give you a doctor didn’t give you immediate effective solution, you’re angry towards the doctor. Angry towards the doctor.
Go to the next doctor. Angry. Then until that, bang your your whatever. You know? So distract.
You’re not calm enough. No. Must go and find doctor, but, you know, at least reflect at least follow the like, how to say? Follow what was that? At least how’s it?
Like like, let follow naturally. You know, don’t don’t be don’t don’t don’t over impose on your speed. Just naturally. Okay. I better call doctor.
Call your doctor say, oh, we don’t treat such kind of sickness. He say, okay. Thank you. Never mind. No.
He said, thank you. Never mind. Oh, it’s due to my karma. Even this doctor, I don’t have karma. Anyway, this is result of my karma.
So this doctor why I cannot why why even I tried ten doctor, but still I cannot get the right doctor, it’s it’s mean for me to experience this pain. It’s a result of my past karma. So so so don’t hate myself and don’t hate the doctor also. So so then, you know, like, be be calm. So due to that, even though there’s, right, itchiness or pain there, but at least your heart will not, you know, bring a kind of extra donation of pain for your physical body.
Your mind impatient, you are right? You you you you you over over what do call it? Because the mind extra exacerbate. It’s over exacerbation. You know?
Righteous. Oh, rashes. You know? Oh, must be spirit harm. Must be naga harm.
Must be you know, like, never think of karma, you know, must be spirit harm. First thing, blame the spirit. Then second thing, oh, then, oh, today maybe I eat bad food. Then explain blame the the the the the the kitchen, the the food where you eat. Then after that, blame to even your bed.
Man must have dust dust or, like, the what? Bitches but bitch. That’s my blame to that sentient being also. You know? Yeah.
Whether that is or not, but blame to the sentient being also. I’m gonna then. After that, then if if you have a METs, then you will start to score the METs. Unnecessary score the METs. You know, you didn’t clean properly.
Look at here. You know? You score the METs. Then after that then, your children come. You scold the children because of your very impatient.
You know? And I see. So because you are totally kind of lost your mind just just because of over exaggeration, over exaggerate on the adversity, the problem. So he said, so those are called untamed. Just one example is untamed.
Be calm. First, think of karma. Just by thinking of karma, somehow the pain subside. At least ten percentage. Maybe maybe maybe one percentage or whatever.
Even it’s okay, isn’t it? Better than extra ten percentage, rather drop the pain ten percent. You you feel better. When you feel better, when your heart is more kind of relaxed and focused, somehow that you might also call to the right doctor. You know, you might pick up the right number, you know, And and you might get better help from the maids or friends around, whoever.
You know? It has been pretty sick. So, anyway, it’s if your mind is and whenever city come into your life, then you are, you you remain undisturbed. Since the result of karma is a right pain, yes, there is a pain, physical pain, but cannot impose by mental attitude the pain cannot exacerbate extra pain to the physical level of pain or mental, you know, the experience of pain. Cannot exacerbate, Cannot hallucinate.
Cannot hallucinate. Don’t don’t exaggerate exaggeration or imagination of of the pain. You know? So so rather think of what do call it? Think of karma or think of, like you say, taking and giving, the self exchanging with others.
Oh, since since I have rashes? This is now my prayer, right? My prayer definitely actualized. I’ve been praying for past ten years.
I so called as a Mayanic practitioner, bodhicitta practitioner, compassionate practitioner. I always pray, go to puja, go to read Dharma books, and whenever see, you know, Buddha’s image, I I I pray, I want to benefit numberless beings. I want to liberate numberless beings from entire suffering. And I even does prayer and prayer that may all other suffering ripen on me. May all my happiness reckon on other.
So now today, my prayer achieved. My prayer actualized. How no. Oh, then you rather inspire. I’m not, you know, not bad.
My practice is not bad. My practice really got some effect, you know. Past ten year never got righteous. And only today, you know, I I I achieved the purpose of my prayer. So wonderful.
So now okay. If your if your attitude is if your heart is big enough, then you think, may all other living beings suffering ripen upon my rashes. May all other suffering may all other beings suffering ripen upon my rashes, and may all other living being only experience happiness. And if not enough cause for happiness for them, whatever merit I have, whatever good good health I have, whatever good karma I have, you know, willingly offer to them willingly offer to them. That that that somehow it helps to subside the pain, and somehow it helps to recover faster.
Ultimately, one will actualize a great amount of merit and that brings yourself closer to Buddhahood and you can able to provide the actual resultant benefit to the living beings, really take other suffering, and really give your blessings and merit to them, you really can do it. At the moment, it’s a form of encouragement, it helps to purify your sickness because of the merit that you accumulate through such kind of positive attitude. And at the same time, closer to Buddhahood because accumulation of merit is there also. See? So if your if your if your strength of, like, heart is not too strong, then then at least think like this.
May may may the rashes, the pain, or whatever, may it be sufficient of experiencing may just say, may it be sufficient of experiencing every single other living being’s suffering. Then if you feel okay, then you give your happiness to them. If not, let’s just say that. If you feel that you’re really losing your happiness, then just hold back, but just practice. May may may this rushes be sufficient of experiencing all other living beings suffering and adversity.
And for my personal, you know, what’s it, experience, especially when I was studying in Sera, I feel quite difficult to to to to say, may all living beings suffering right and on. If I have a gastric I have a lot of many almost everyday have a gastric pain. So it’s very difficult for me to, like it feel difficult for you to think that all living being suffering right then on your gastric pain because you’re already very painful, and you again almost asking extra pain. And somehow the the you know, the you’re not strong enough. So then what I what I try is, may all living beings may my gastric pain be sufficient of experiencing all living beings suffering.
I think that feel okay. And that feel like that feels, you know, not that heavy burden. You know? So so after, you know, practicing this thought, the second thought, again and again, then somehow one day, you you don’t mind. You don’t feel that kind of heavy pressure of taking and just inspiring that all living beings are suffering again on me.
You see? And the benefit what I receive, benefit what I receive, the gastric pain immediately subside. The benefit what I receive is the gastric pain immediately subside. Immediately. It’s like it’s it’s a it’s kind of taking a Panadol.
You know? It’s immediately subsiding. It really happens. It immediately subside. So same thing.
Any problems come to your life, any unhappiness come to your life, at least think that the the the first choice if you’re not ready, then if possible, think the second choice, which may all have been something like that only. And that really that that is even more effective. It would it really helps because the creation of your own karma is based on creation of your own action. The action of thought. Action of your thought, you see.
So because of that, I think the good karma accumulate somehow that purifies the the the pains. You know, it it really experience. You see? And somehow that you you you won’t feel, like, fear. You won’t feel kind of depression.
You won’t feel, you know, bad good to bad about what what you’re going through. So same thing. Any problem that you’re experiencing in your life, try to practice this. Then just to reassure you that until you have achieved the Ārya Bodhisattva, even how much you make up prayer to other suffering or you will never write them, you know, until you achieve the level Ārya Bodhisattva, very high level. You know?
Even the ordinary Bodhisattva, ordinary Bodhisattva, even they make prayer like that. It won’t ripen other suffering on you because it’s a karma. Others’ karma unable to ripen on you. No way can write back on you, and your karma will not write back on other. You know?
So unless you have, you know, very high realizations like Ārya Bodhisattva or Buddhas, then they really can take other suffering on you. You really can give your happiness to others. So until then, we always have only benefit by praying this, by thinking like that. That will strengthen your realization, will bring happiness by transformation of adversity or pain into a path. So at least at least after learning, you know, mind training teaching, at least, you know, practicing mind training teaching, at least what we have to do is whenever problem comes, you at least have to remind yourself, I can cultivate the remedy.
As teaching says, I can cultivate the remedy. You know? Don’t worry. Don’t worry. You know?
Like, you comfort yourself. Don’t worry. Why? Don’t worry. Don’t be too too too sensitive.
You know? Don’t be too sensitive over all those problems and problem problem the creator of the problems or the problems. Because I have a mind training teacher. I have remedy for that. You know?
I have a remedy for that. So then what is the remedy? Enlisting. A listing. Normally, we easily say transform.
It’s not easy. What do you mean by transform? It’s very easy to say, oh, remedy is transform the mind. What is about that? It’s very easy to say.
But the first thing is, know, apply remedy means and this thing of the teaching is saying that by being positive on the problems and adversity instead of total dominate your attitude by the problem, which is also called the transformation of mind. And that transformation of mind, in fact, it helps you. It helps you. You know? Then then then once your mind is slightly cooled down, then think of bodhicitta, then think of emptiness.
Because immediately think of emptiness, bodhicitta is quite hard. You know, first at least, oh, teaching asked me to, you know, be positive. You know? Teaching asked me to the mind training teaching asked me to think of karma. And mind and mind training teaching also asked me to think that if I be positive, if I don’t be too don’t be too about the problem.
It says it helps, so I try not to be too conjunct, too sensitive. Rather, I should apply the thought which is taught in the teachings saying that may other suffering lie on me, may this pain or may this problem be sufficient of cleansing all other beings’ problems and sufferings. At least all the coming problems from tomorrow onwards, all the problems maybe from tomorrow onwards, for the rest of your life, be sufficient of experiencing this little problem. At least for think for yourself. Tomorrow onward, who knows?
I might have a greater problem. Tomorrow onwards, who knows? I might have a the the the the more disasters, the greater sickness. I don’t want to experience that. So rather, I apply the mind training teaching, thinking you know, just cast them on the top.
How may this pain, may this problem be the sufficient of experiencing all my coming problems from tomorrow onwards so that I don’t have to experience any sort of problem from tomorrow onwards. Or at least think that, not just is there any thing that may all the problems of rest of my life ripen now ripen right now on this problem. So once for all, cleanse it. So so think, you know, from the depth of your heart and really helps and really bring the purification of the the the problems and sufferings from tomorrow on work. And you will start to experience more happiness, you know, by by overcoming the present problem, at the same time meeting a conducive conditions.
So same day, like, you know, when when you lost job, people, you know, like suffer of losing job, you know, lost job. So then they lost. They they totally lost lost job from the company, make themselves lost entire their life. You know? Just about just last night, I got a call from from Singapore.
There’s one one guy. Lost job. Lost lost job. You know? So so I’ve been practicing Dharma for some time, but but then unable to apply.
You know, you say, I apply emptiness, it doesn’t work. I apply bodhisattva, it doesn’t work. You know, I apply tantra, doesn’t work. So I say, do you ever practice mind training teaching? Do you ever do you ever integrate your six, seven years of study of Buddhadharma into mind training teaching?
Say, what do you mean by integrate? It’s about emptiness. It’s about bodhicitta. I say, oh, I see. Yeah.
You can say that very easily, but in fact, I can see very clearly your seven years of Buddha Dharma. I study is like just for brain fit fitting. We never habituated. Now that’s why you get problem. Dharma don’t don’t help you.
You know, it’s so artificial. I said, are studying in Dharma. It’s so artificial. You deserve to have a lost job. You deserve to have a pain of losing job.
And now you totally lost your life, and now you want to give up Dharma also. I say, unbelievable. So we’ve been, you know, arguing on the phone. I say, I I I give up. I say, I I will give up.
The question, no. No. No. Don’t don’t don’t give up. I say, okay.
I say, now reflect on your karma and be more positive and be more serious about practice and try put the practice into your heart, not in your brain. Into your heart and try to integrate in today’s problem. Because of losing job, you want to give up family, you want to give up everything, and you want to give up everything. You know? At the same time, you have so much fear.
No earning money and how to survive. All sort of insecurity comes into your, you know, thoughts come into your mind. It is it like, you make you make total loss by yourself. You know? So think of karma and be positive.
Be positive. Definitely, you will get a job. It’s just matter of, you know, maybe few days or few months or whatever. And you can I’m sure that you you can able to survive at least for a few months. So I check observation that you might not get job for five months.
So then after that, I give him a practice. I say, first, check Vaishravana mantra recitation, hundred and ten thousand. I say, how did I never did such a recitation. How to recite? Then after that then after that, I say, do twenty one Tārā praises, like two, three, seven time recitation, twenty one Tārā praises in the dawn time.
I say morning three to five, you can recite anytime. Okay. I cannot wake up. I I know how I know is in no way. Normally, I never wake up in that times.
You know? Is it is it I cannot I say, okay. Now you want to suffer or you want to you want to be liberated? It’s your choice now. You know?
You you I say I say, I don’t know how to help you. You know? But ask solution, but give the solution. No one will do that. You know?
So then after that, I said, be positive. Tomorrow can be brighter day for you. You know? Let’s say that you get a job about five months time and try to accommodate some courses, because up to now, even you’re practicing, like, learning strictly Dharma teaching for seven, eight years, you know, and all most likely, it’s a valid Dharma. You know, you you never, like, you never purely dedicated for the enlightenment.
Maybe who knows? Your your your learning Dharma is to to secure your job. You know, secure your job. So you practice the Dharma for the wrong purpose. If you practice the Dharma for wrong purpose, you will definitely will encounter wrong result.
You know? Practice Dharma is for the enlightenment. When you practice Dharma for the enlightenment, that is the right purpose of practicing Dharma. If you practice Dharma right right right purpose, by the way, all everything will go right. But, you know, even in our ordinary life, if you if you do something and for the wrong purpose, things might go wrong badly.
You know? Things might really go wrong very badly. You know? You know? Even though that they might gain certain kind of temporary kind of gains, but it really might go very badly.
You so called as practicing Dharma, but use Dharma for wrong purpose. So that’s why you have to experience this. Not only that, not only during your encountering in Dharma you didn’t practice purely, you didn’t accumulate merit, You only used the merit of the path and exhausted. Before making Dharma, I’m sure you could be somebody worse than who you are now. Definitely only use merit to waste entire your past merits.
So today, what you’re experiencing is just a little, you know, little. And if you don’t try to recover it, you will continue to experience it. So only way to recover is start to accumulate merit. Start to accumulate the right cause. So that’s why this practice are recommended.
You know? So then after that, he said, okay. Okay. I will wake up dawn time and I will do the dharma practice, and I will also start to do the Vaishravana mantra, hundred and ten thousand. Then after that he said, okay, now I know what is the purpose of Dharma practice.
It’s for enlightenment, not to secure the business. And he was saying that, you are right. All the way, I’m learning Dharma, how to secure my job. So so I supported him, you know. He said, yeah.
That’s true. I was finding a way to secure my job and somehow lost my job. And he did not dare to share with other people, you know, and and and and and a lot of fear in him. And there’s a danger of even doing wrong things, know, do very wrong things. So you see, that is why Dharma teaching unable to apply into mind training, you know, the aspect of mind training teaching.
So so that is the the result. So when you think of karma, then be positive. At least, you know, the spirit lighten, lift it. Then from there, you start to, you know, encounter the right conditions, then you can able to be happier. When you’re happier, your mind is more clear.
When your mind is clearer, you will find a solution what what what is the right thing to do, isn’t it? So so so that’s about So then, let’s see, remaining unassailed. You call unassailed? Remaining unassailed in such a manner is also a measure of having trained your mind.
So it means like remaining unshakable. Your your your attitude unshakable. Even adversity or pains or sufferings come into your life, problem come into your life, but you’re you’re you’re you’re calm and you are in you’re you’re in a positive manner. You know how to be positive. You know how to hope for better tomorrow.
You know how to, you know, you know how to, how to say, cope with the situation by by the teaching cope with the situation with the understanding of karmic cause and result, karmic cause and effect. Then never lose the courage. Never lose the courage. Then know how to purify So if you are in that manner, then that also nature of having trained your mind. That means that also one of the measurement that you are you did practice Buddhadharma.
You did practice pure Dharma. You did practice mind training teaching. That also one of the major. So then now, again, regarding the four desirable things and four undesirable things in the world. So what are the four desirable things and what are the four undesirable things in the world?
So he’s he’s talking about the eight worldly dharmas. You know, the four desirable things and four undesirable things. So what are the four desirable things? You know, this world is referring to us. In our world, what are the four desirable things?
And what are the four undesirable things? The four desirable things are game and, what’s it, pleasure, second one. And the third one is praises. And the what do you call it? Fourth one is fame and reputation.
Fame and reputation. Gain, pleasure, praises, fame, and repetition, or you can say just repetition. Yeah? Those are the four gains. The four loss, the four undesirable.
The four undesirable thing is in in in our world is lost, number one. Second is misery. Third one is dis degradation. Disgradation. The opposite of of places.
Yeah. Disgradation. Then the fourth one is infamy. Infamy. You know?
So those are the four four laws four desirable and four undesirable things in the world. When you train the mind by focusing on the four undesirable things, everything become desirable. It’s amazing. When you when you focus on the four undesirable things, means when you appreciate, when you are not disturbed, when you don’t mind, you know, encountering the four undesirable things, then everything become desirable. Everything become good thing for you.
Everything become favorable for you. You know? You know? If if we if we if we focus means if we if we don’t mind, you know, if we understand why the four undesirable things come into our life. If we encounter any of the four undesirable things, if we instead of disturbed, rather we we rather we take very positive, then every single lifestyle that you encounter it’s all become desirable, all become happiness.
So now here, let’s say if we encounter loss, loss in the sense that loss in competition, loss in fight, loss in relationship, loss in business, loss in hope, loss financially, everything. Oh, I pay off my debt. Debt. Debt. Yeah.
Debt. I pay off my karmic debt. Wow. So liberating. I pay off my karmic debt.
So I don’t have to pay interest. I don’t have to pay from tomorrow or not. You know? Because the karmic debt can be increased if I delay even for one day. Lucky, the loss came today.
So fortunate. That could be thing. That that loss could be a that loss experience in me could be a definite karma. I cannot run away. It could be a definite karma.
So therefore, if that definite karma delay for one more day, it will increases. If it increase, it will be more suffering, more painful. How fortunate that you experience by today? Oh, this is, you know, my prayer really works. You know?
Thank you, Buddha. You know? And even thank to the problem maker. Thank you so much. You know?
Smile. Yeah. Say lost from the job. Kick out from the job. Thanks, boss.
Goodbye. Now I have holiday. I have holiday. Maybe money later, but still I will enjoy. Thank you.
Bye bye. I don’t have to wake up very early, go to office, you know, deal with all the nonsense, come back home with the with the with the total spoil your mood. You know? I don’t have to go through all this now. I can stay at home, watch TV, or maybe I can go for a short trip because many budget airlines are now available.
Last time, not not not many budget airlines. So cost so much. That time, I have job, but I need to pay more. Now there’s budget airlines. I have time to book earlier so that I can get very cheap ticket.
I go for it. Is it? It’s really blessing. So then? Okay, isn’t it?
But this need to practice. We have to practice through a small thing. A small thing encounter in our life in our life is to disturb rather think that way. Think that way, somehow that, you know, your job will recover. And even between when you don’t have a job, you’ll be happy.
At least you’ll be happy. The purpose of going for a job also to gain some happiness. You know? Now stay at home, never mind. Spend time with family, more time with family, and do some whatever good things, some social service or whatever.
You know? You you have so many thing to do, which you don’t have time when you are so busy in office. Now you have more time. Appreciate that. I see.
So is it? So then then opposite of that, if you have a gain, of course, more happy, isn’t it? You see? When the loss come, you’re already happy. When gain come, you’re sure happy.
Bonus. The the same thing now. What’s it? Misery. Also same attitude.
Thinking of, you know, misery. At at least, you know you know, I say, I mean, not like comparing, but but in a form of practice, you just look look down look look downwards. And some very poor, you know, people, you know, that suffering those who are suffering more sickness than you, mentally, physically, more unfavorable, you know, sufferings. And compared to them, are okay. Compared to them, you are you are totally okay.
You know, you should be happy of who you are. What what whatever suffering that you are experiencing. You know, I should be happy of experiencing gastric. If I have a cancer, my goodness. You know?
It would be worse. There’s so many people experiencing cancer, and they still take a walk. They still go to hospital. They still alright. And then why I have to scream about that I have a gastric?
Why I need to be so so so so depressed while having gastric? You know? It’s okay. If you feel like eating more chili, go ahead. You know?
Don’t don’t don’t don’t be life is so short. You know? Or it is so short. Death is definite. Time of death is uncertain.
Don’t be too tight. It’s like a permanent, you know, grasping, you know. I will definitely not die until next year, you know. So it’s it’s it’s almost like very unrealistic, You see, relax, you know? So I said, so now if miserable comes into your life, if you’re able to cope with this mind training teaching, okay.
If you have a pleasure, bonus. Really bonus. You know? Then enjoy it. If any pleasure come, enjoy it.
Enjoy it. Think of Buddha, you know, through your blessing, you know, how lucky I am. Bonus coming to my life. Good. Happy.
I like that. So then what what what your criticism or degree degradation? Criticism. When criticized, you know, again, same thing. Same thing.
First thing of, you know, in the if if if I am a true practitioner, criticism is one of the one of the one of the most powerful mirror to reflect my own negatives, my own kind of like falls into a mirror. You know? There should be a reason for people to criticize you. There should be a reason. Maybe I’m totally white, but maybe I did something wrong to them unintentionally.
Maybe I think I’m totally no problem. Okay. You know, I I never heard people, but you think that way. But maybe who knows? Unintentionally, your action caused them unhappiness.
You know? It is all dependent. So therefore, it’s a return of causing unhappiness to them. That’s why you are receiving the criticism. And not only that, invisible karma.
We have caused them so much, you know, we we we criticize them maybe how many times? And you are not just receiving one criticism, which is which is like a which is like a which is shaking like a, you know, the the the a tornado. Tornado is, you know, shaking me like that much, but anyway, one time. Maybe I I called him worse than that maybe a hundred times.
I see. So Think of karma. And if you if you think that you are some you are, like, Dharma practitioner, then reflect, oh, I wow. It’s alerting me. I better check carefully, you know, in my attitude, physically, mentally, you know, speech.
From now on, I have to be mindful. Because teaching says the most important thing in the teaching is being mindful in your action. Teaching says if you can help, help. If you can cause happiness to other, cause happiness. If not, at least do no harm.
You know? Or just wake up. So so is it? So then then then rather you will be thankful to the person who criticized you instead of, like, again creating new karma to continue problems between, you know, so rather we think positive. You see?
So then if presence comes, bonus. If if anybody press impresses you, you know, a bonus. You accept accept the presence. You know? Accept the presence, but make sure that not to, you know, overwhelm with pride and not to not to not to increase the pride or ego.
Rather accept the praise, rejoice. And then, again, in the teaching, it stated, rejoice rejoice in your merit and rejoice in others’ merit. Rejoice in your good deeds, rejoice in others’ deeds, which is also Dharma. So now here, rejoice. If people praise you, you rejoice.
I’m sure you I’m sure I’ve done something good. There were people praising me. Rejoice. Feel happy. You know?
Oh, good. Good. Good. No. I should do more good.
Another thing, I should do more good. That’s it. So so like that. So then reputation. Oh, no.
Infamy. Infamy. Infamy. You know? Then think of some the nature of saṃsāra up and down.
You know? Zero to millimeter, millionaire to zero. You sometimes you become a like a king. You know, you’re in your life in your in your life circle in saṃsāra, you have been a numberless time returning king or you’ve been become the king of asuras and and the gods and asuras want to also become a king many lifetimes the the, you know, what’s it, the team of the whole world, you know, lead the whole world. You know?
And in many times, you have been the worst suffering servant. Worst suffering servants many times. You see? So this is the nature. You know?
Today, somebody praise you. Tomorrow, somebody will bang you down. You know? Sit on this throne. Because you sit on this throne, that’s why there’s a danger of dropping down.
In the first place, you shouldn’t sit on the throne. So since you sit on throne, you know, you have to be stable. Otherwise, it’s more risk more more risk of dropping down because you wanna you know, in order to bang down, you need to lit up, isn’t it? Otherwise, how to bang down? Bang bang down.
Lead up then. You see? So so it’s all it’s a samsaric nature. You know? Samsaric nature.
You see? Samsaric nature. So is it so understanding this, then tomorrow might appoint you as a leader of the society or maybe, like, director or maybe, like, whoever, whoever. Then the next day, you know, cool you down to be an ordinary. Then if you don’t practice Dharma, so suffering.
Unbelievable suffering. If you don’t practice Dharma, then it’s like almost like whole world collapse on you. Entire your world is collapse. You know? Then no more to eat food, no more to sleep, no more to be friend with people.
Kinda like whole life disaster. And in fact, that is the nature of saṃsāra. One day will go up, next day will come down, and next maybe then you create a cost, then the third day will go up again. It’s exactly like the what do you call this? I heard that that what’s the the world is stock market.
It’s exactly our samsaric life is no different than world’s stock market. It’s exactly hundred percent or maybe could be the best example. What’s the market? You know? I know I I I try to I try to observe how it goes, you know?
With the people who look at the stock market, their their eyes like this, you know? When I mean, sometimes they don’t even blink, you know, because of, like, you know, one minute up and down, you know, like, one second. How many times up? How many times down? Like this.
Like this. And not even. Exactly. Our life is like that. Our life is no different than that.
You know? Then then yeah. Then that that brings, you know, a lot of anxiety, a lot of fears. You know? Unbelievable.
You know? And that is kind of like, you know, burning you know, we’re taking rebirth in saṃsāra, we are gambling. We are we actually put into a gambling bet in saṃsāra, And it’s so risky. You know? It can chop you in any time, or it can it can you can beat somebody in any time.
It it is like that. So, therefore, in Lamrim, one of the section is so important is to learn about impermanence, the nature of the impermanence of existing. It’s so important, you know. Because the stock market, the people who go into the stock market, their view is that always will go up. The market will go up.
They will never hope the market will go down. They will only hope and only grasp the market will go up. So market will go up. Put put put put put put put put put boom. Okay.
Thank you. So it so our life, in our attitude, deep in our heart, you know, we we we we grasp our life as a permanent object. And whatever we do, we also grasp as a permanent or permanent activities. We grasp our soul or our life as a permanent. Whatever we do, we also regard as a permanent.
We regard relationship as permanent. We regard our job as permanent, our gain as permanent, our authority as permanent, called the instinct grasping of permanent in life. Due to that, entire rest of the suffering, you know, provided for you because of the permanent. In relationship, you want already prepared. Oh, it is impermanent.
Even how close you are, but there is fine wall in between. If something goes wrong, it won’t hurt your back. It it will be easier to accept. Today, I meet one one one one very old friend was sharing me with a love story, his own love story in the path. He’s a very true Dharma practitioner.
I mean, he’s a true Dharma practitioner and also long time Dharma practitioner. It is a time that since LDC was established, I think he was there. So I was explaining the the before meeting Dharma that how much grasping that he had with his girlfriend. It’s like then he realized that what means by after him learning Dharma, Dharma teach so much about mindfulness. He said, wow.
I really actualize realization of mindfulness to my girlfriend. Every single moment, every single day, months and months, there’s a like, you know, they they had a difficult they broke off. Then then after that, you know, they they he realized mindfulness. Every single moment, every single day, every single month until a few years, you know, cannot read off the the thought of that that the girlfriend. But the suffering that he experienced of not read off his thought was unbelievable.
You know, really, really unbelievable. You know, he cannot cope. You know, he really cannot cope. You see? And because it’s like because the the my depression, why it’s so much painful?
Why so much suffering of of that the the block of the relationship? Because of the permanent grasping on on on the relationship. Things that this girl is belong to me ever. You know, this girl is his girlfriend forever. It’s kind of like faded.
You call faded? Faded? Faded? It’s kind of like a gifted. It’s a no one able to interrupt.
You know? There’s no such thing in the world. You know? Obstacle will interrupt definitely. Sooner or later, if we don’t be prepared, secure.
You see? So so after he met met met Dharma, the moment he start to, you know, practicing the Four Noble Truths, then especially the teachings of the impermanent, Immediately, you know, the the the relationship problem just put aside. Naturally. Otherwise, whatever remedy he applied, medicine, consultant, you know, like a normal consultant, that was before he met a Consultant. Anything.
Nothing helps. Nothing helps. You know? Nothing helps. So after learning about impermanent, the reality of the the existing, then learning about the Four Noble Truths teaching, immediately, just somehow somehow just just just forgets.
Then he’s happier. You see? So it’s all because of the the permanent grasping, which is one of the which which is is kind of instinct in us. The moment that we’re born from the the moment our consciousness is there in saṃsāra, even at the time of giving birth, even at the time of the bone, even now, even when we are age of, like, ninety, sixty, even in in case we we we experience anxiety, what you call an anxiety, maybe you feel like you lost your mind, but the instant grasping of permanent is so strong can be there. All the time there.
You know? And one of the Dharma practice is also to fight this one. Fight with the thought of permanent grasping. One of the purpose of Dharma practice is to target and to to see the enemy is the permanent grasping. So by applying the remedy of impermanent understanding, so then life become very flexible.
Life become very easy. Life become very easy to accept whatever things comes to your way. Very easy to accept. You know? So so it’s all like that.
Mhmm. So you see, had a lunch, talk, so much Dharma teaching then. So much Dharma teaching. I was like, what? I mean, comes in.
So here, not I’m not saying busybody or not saying good practitioner or whatever, but whatever we we think, we talk, try to try to try to think of the mind training teaching and integrate others into mind training teaching and integrate your life into mind training teaching. So wherever you go, whatever you do, it’s like you are into the teaching. So then wherever you are, whatever you are, like, you feel good. You feel you feel happy. You know?
You feel happy. You feel you feel your life is, like, very happy. You know? That’s what we want. We feel happy.
And this is just just a real experience. Not I’m not saying Buddha says so. It’s really, really, really, really exciting. Like and also on the day, even, like, nothing happening, but day pass very fast. But if many thing happen, also a day pass happen.
You know, in both way, you you you feel your day is, like, complete. You know? You do that. It’s it’s it’s very, good. Very, very good.
Then reputation comes, then make sure that don’t use miss miss don’t misuse. Use probably. And reputation is also necessary. Reputation is necessary, but only only only matter is if if if this use. I was telling during the the film festival when I was in running.
I was because sometimes people might see, you know, a different expression or impression on a mom, you know, why you want to be involved in the film industry. Why? Why? So I I just I I just say it’s not wrong to be not not not wrong to become famous. It’s a matter of how you use how you use the the thing.
You know? For what purpose you used it. You know? I’m not wrong. I said, Dalai Lama, I’m very famous.
You know? And he can benefit greatly. You know? If he is not famous, I don’t think he can ever benefit greatly. You know?
So it’s necessary to be famous, but make sure that what what direction that you wanna use. Same thing. Necessary to become a rich if you want and if you have the opportunity. Don’t say, oh, I renounce. Don’t want to work.
No money. Don’t want money. That is just a word called renunciation, but it’s not a real renunciation. If there’s opportunity, earn money. Be rich.
Not wrong to be rich, but it’s wrong to use the richness. Be bossy, be, you know, all the time, like, you know, like, all money hang here and there. That that is terrible. That is the most ugly and more and and it’s it’s You must. If there’s no no no no no people who there’s no nobody, you know, who who can ever contribute, then there’s so many people who don’t get food because many people, they have common not to have not to, you know, those kind of abilities.
So same thing. Families, whatever. Whatever is necessary, but the usage have to be very careful. You know? So right now.
Okay. So then if we do that, then when you train the mind, we’re focusing on the four undesirable things in in as we explained in the past. It’s just a one few examples. So we should integrate into our life in whatever way that we can able to manage bring into a path those undesirable things. Then everything become desirable.
Everything become desirable. The desirable here, I’m not referring to the desired attachment. Desiring desirable here means, like, something which is nice, something which is, like, pleasant, something is good. It’s not referring to attachment. Something that which is good to have.
It’s good. So then you will find thus no narrow mountain trails, no impediments impediments. See. So you’ll find there’s no narrow mountain trails, no impediments, So if we if we train as we discussed earlier, our mind, if we train as we discussed earlier, then one one won’t be a narrow minded.
The meaning here is one one will not be a narrow minded. You know? One will be very open minded. One will be very broad minded. You know?
Very, like, far I wanna say far sighted. Far sighted. Far sighted. You know? Far sighted.
Sighted. You know? Small small thing won’t disturb you. Small small problem won’t disturb you. It will be like a it will be like a stable as a mountain.
Stable as a rocky mountain. And, also, like, you know, you will have a kind of, like, a very stable base, very stable ground, you know, very stable base in your in your in your mental continuum. You will have a very, like, very stable fundamental kind of attitude which never can shake, which never can destroy your principle of life. You know? Let’s say that like a mountain is a principle of your life.
And the terrain, you can refer to a ground, which is the base. If if it is honest it’s a little narrow terrain, the terrain or whatever, then have a big mountain, there’s a edge of collapsing. Edge of collapsing. You know? So it’s it’s referring for that.
That also the hindrances in the in in what we call impediments refer to the hindrances. You know, also will not will not shake by the hindrances, you know, obstacles. So that your mind will always be filled with joy. So what happens if you are in that manner, if you are in a manner whatever we discussed earlier, then your mind will be joy joy, happy, and joy. You know, joy.
So one moment joy, two moment joy, one hour joy, two hour joy, one day joy, two day joy. Every day joy, happy. No. Otherwise, chase with joy, chase with happiness. Don’t appreciate, don’t be contented what you are now, where you are now, who you are now.
Suffering. Now suffering, later suffering, always suffering. And what and the epiphyse of your mind training practice will not crumble. So so so, therefore, the the the mind, which is in the state of train which is in the state of the train in the proper structure. Mind, which is trained in the proper structure.
Like, you know, if if something if if somebody blame, I will I will have a disability. If somebody if if I lost my job, I have a disability. If I experience any misery, I have this remedy. So that kind of structured train mind train mind would never degenerate. Crumble, will never degenerate, will be very, very stable, rather might increase the danger until enlightenment.
So this too is the measure of having trained the mind. This is also one of the example of that, you know, the the the training the mind and that you have trained the mind. So that, again, when you have trained the mind in the dual practice of giving and taking, then whatever suffering afflicted to your body and mind, you will instinctively have the thought. Now what I have taken from others in the past has it is consequences. And you will experience once again an extraordinary sense of joy.
In brief, whatever undesirable events occur, if they become factor conducive for the training your mind and cause no dis dis disquiet, this is the measure of having trained the mind. At that point, your remedy has reached its true depth depth. You see? So as as we discussed before, I don’t know whether we can say discuss or not. You can say please say discuss.
Discuss. As we discussed before, taking and giving. You know? Taking others’ adversity, sufferings onto you, giving your happiness and goodness to other. You know?
So and whenever adversity, whenever problem, suffering come to you, you know, let’s say, apply as exactly as I mentioned earlier. So then, let’s say, you you your body experiencing any sickness, mental anxiety, whatever, then you apply the whatever the practice we have discussed in earlier or taking it even. You apply that practice, and you will instantly have the thought. Now that I have taken was it so or or you you you can think that, no. I have taken was it now what I have taken from others in the past has its consequences.
In the past, you have caused suffering to others. You have taken happiness of others. You you have all the time. You you use others. You know, you use others’ benefits, you know, and you enjoy the happiness you never give.
You know? So now whatever is experiencing, it’s it’s a it’s a consequences. Consequences that you you harm other, you will now you experience the consequences. So, therefore, instead of I instead of, like, being disturbed, rather, I should be positive. So this is to repay the the karma repay the karma and also to end the karma.
You know? End the karma and also to to liberate myself and others by engaging the practice of taking and giving. So therefore, I take others’ suffering, entire suffering on on this suffering, and I give entire my merits and happiness to all the other living beings, right, in particularly those to those who I owed owed them. I owed owed owed them. So if if we do that, then one will experience once again extraordinary sense of joy and embrace whatever undesirable even occur.
It become a factor conducive of training your mind. So then if if that’s the case, then whatever all things go wrong with you, it become a factor. It become a conducive condition to to strengthen your mind during this week. Conducive condition to bring you closer to the or or conducive condition to gain the realization in the stages of the path, such as great compassion bodhicitta, then the the So then that will also benefit, you know, discrete also benefit not to get into anxiety, not to not to get into get into fear and suffering. So this is also the measure of having training your mind, you know, mind training teaching.
And if if one can able to do the Tonglen practice, if one can able to do this taking and giving practice, then one can still remain in a joyous happiness without any fear and suffering. That means your mind training teaching, your your your practice is actually reached to the very, very fundamental. You really reached to the point. You know? But that is still and that’s not necessary that you don’t have to practice.
You have to continue to practice. Even you reach even that much level, you’re still cutting into. Even you reach that much level, that is not necessarily the ultimate realization. You know? I do need that.
You still have to continue to train. So we stop here. And then we can we can follow. So I think next next Sunday, I think I’m traveling. So so no class.
So then, anyway, you can log in to LDC website. I think all of you are in the e group, isn’t it? So then, you know, whenever there’s a class, So Thank you very much, and try to you know, we try our best, you know, both myself, yourself, all trying to try our best to integrate this teaching in our day to day life. Whatever life we we we are, you know, whatever things come into our life, try to integrate it. So then the teaching is beneficial.
Otherwise otherwise, it’s like just of course, there’s some blessings and some imprints, but, you know, it won’t you know, it won’t help much. And this is this teachings, you know, this kind of mind training teaching is far more powerful than the pujas. Pujas have definite power, but this is more effective than the pujas, and quicker result than the pujas. Quicker result than the pujas.
You can apply this in anywhere you go, wherever you are, whatever situation you are, If we really want to label that a puja, it’s really, really it’s really effective. In my personal kind of interest, within entire teaching, I enjoy the most lot of teaching. I to to when I listen, also, I enjoy the most. When I share the teaching, also, I enjoy the most lot of teaching, you know, the most. You You can see entire structure of learning is comes in here, and it is so relevant to our day to day life.
You know? It’s so relevant. It’s almost like exposing all our problems. What we have, we are not so sure what’s causing and giving you a, like, this prescription. This medicine.
This medicine. This medicine. It’s like it’s it’s so cool. So then is it? Did I mention anything?
It’s just one page. Just one page. Just, you know, clear up one page. Just, like, it really, like, very strong Panadol. Not the not the the the the my mild one.
Very strong Panadol. Immediately, subside. Thank you.