Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 87-minute session, Lama Zopa Rinpoche teaches the lojong or mind training tradition, focusing on recognizing and applying direct antidotes to the six root delusions: anger, attachment, pride, ignorance, jealousy, and doubt. He emphasizes that while all Buddhist teachings are antidotes, genuine transformation requires understanding the specific characteristics of each mental affliction and its remedy. Rinpoche illustrates how patience counters anger by cultivating awareness of anger’s destructive consequences, how detachment addresses attachment through understanding impermanence, and how humility defeats pride by recognizing others’ qualities. He stresses the centrality of realizing emptiness as the antidote to ignorance, and rejoicing in others’ good fortune as the antidote to jealousy. Throughout, he insists that habituation in calm states is essential before emotions arise, and that true mind training occurs when one can handle both favorable and adverse circumstances with equanimity and a positive, karma-conscious attitude. The session concludes with homework for attendees to research the six root and twenty secondary delusions and identify their specific antidotes.
File metadata (for organising)
File: 06 Lojong.mp3
UUID: cf17a0d3-9ed6-4c1a-a206-f36daed34a66
Teacher: Lama Zopa Rinpoche 3
Collection: Mind Training (Lama Zopa Rinpoche 3)
Date: 1990 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 87.8 minutes
Words: ~8,672
So here, before we start the session of listening to the Dharma, in order to make this Dharma discourse to become a cause for the liberation from saṃsāra and to actualize actualize fully enlightenment. And that very much depend on the the initial stage of well, they they very much depend on the initial stage of the motivation, whether whether the action, whether the the time that we spend to to listen to dharma, you know, become the cause to actualize fully enlightenment or not, to actualize freedom from the samsaric suffering or not. It’s very much ninety nine percent depend dependent depend on the motivation. So here, from one from the depth of one’s heart, one should think, one should express from the depth of one’s heart the purpose of learning mind training teaching, purpose of listening, this commentary on this seven point mind transformation, the purpose of listening to this Lamrim teaching, the purpose of listening this Buddha’s essence of Buddha’s eighty four thousand teaching, or the the purpose of listening the Buddha’s advice is to eliminate eliminate one’s past negative karmas and delusions and to actualize extensive true causes for the enlightenment, The accumulation of merit — merit of wisdom, merit of wisdom, which is accumulated through the practice of wisdom realizing emptiness, and to actualize the method, which actualize through the practice of loving kindness, compassion, bodhicitta.
And and to actualize all the realization in the stages of the path, the habituation, the the the successful habituation in the entire stages of the path to attain full enlightenment. And that also is solely dedicated to liberate numberless sentient beings who has who has infinite number of times, directly or indirectly connected to you as a mother, as a parent, as a brother, as a sister, as a loved one. So therefore, those beings who are totally in a similar situation like ourselves, who are overwhelmed with the samsaric sufferings, overwhelmed, totally dominated, totally controlled under the influence of the disturbances, the confusion, the anxiety. You know? So so and these noblesse mother beings are totally lack of refuge, lack of guidance.
You know? Especially those noble beings who have a special who has special karmic affinity with you. Those beings’ liberation is totally dependent on your refuge, Totally dependent on your liberation of them. So for that purpose, I’m going to listen. For that purpose, I must actualize fully enlightenment without delay.
You know? I must actualize fully enlightenment. In order to do that, I must actualize realization in the stages of the path. In order to do that, I must understand, I must learn the unmistaken and the the teachings of the Buddha, which is the mind training teaching, you know, which has so much blessing through the experiential commentaries by the great Kadampa Geshes whose root teachings are referring to the Buddha’s own advice, Buddha’s own eighty four thousand teaching, and who analyze those teachings by applying, by habituating in their life, and they experience the successful achievement of the perfection in those teachings by eliminating the entire aspect of saṃsāra, entire samsaric sufferings, and actualizing fully enlightenment. And those established into texts such as the Lam-rim Chen-mo and that I’m going to, you know, get the all the essence, all the meanings, you know, of this.
And in order to do that, I must listen. I must I must learn it. You know? And in order to actualize the blessing, not just by you know, the blessing cannot achieve just by reading books. Blessing cannot achieve just by reading listening audio tapes.
No. Blessing is necessary, you know, by by by having discourse, you know, with the with the with the the unbroken, you know, the transmission of the teachings and up to those enlightened and up to the fully you know, up to Buddha Śākyamūni, you know, up to Buddha Śākyamūni or Buddha Mantushri or any of the other Buddhas. So therefore, for that reason, I’m going to, you know, engage in this this very session, which is listening discourse. You know? And and and like that.
Something like that. Supposed to be in there, I think. So so, you know, we have to understand the purpose from from you know, we have to express what they want. So then then after attending class, you know, you get more confusion. Even so it’s worthwhile., Never mind.
You come to class, come to session, and when you go back, instead of instead of getting more wisdom, you get more confusion. And you you you actualize the purpose. The purpose is to to to actually have what I mentioned just now. You know, to receive the blessing, you know, we we must cleanse the blockage, the darkness obscurations. And it’s so heavy.
So even even, you know, how much effort we put is still so difficult to grab the point. You know? So all those are the obstacles of delusions. So but once we set the right motivation, you you you actualize the purpose of accumulating the two wings, which is referred to the two merits, merit of method, merit of wisdom. Merit of method, merit of wisdom.
So then once you have that, then gradually, you know, entire stage entire realization in the in the stages of the path are possible. If that is possible, then enlightenment is possible. The the the end of saṃsāra is possible. You know? Something like that.
So we we silent for maybe one one two sec one two second, maybe less than one minute or so. So then just, you know, just remind yourself the purpose, why we are here. Thank you. So, by the way, good evening to everybody. Yeah.
So that, you know, from from now on, I I try my best to make the session as short as possible so that, you know, we will not get too tired. Yeah? And to have more question answers, more discussions, hopefully. So I feel like I’m not feel like not don’t want to rush too much on the subject to complete. You know?
So we relax, like, continue for ages until we become Buddha. You know? So so just then you follow naturally. So I feel it’s very necessary for us to get together every now and then, which is to make sure that we continue, you know, our practice. We need a lot of each other’s help, inspiration, you know, or a reminder.
You know? Mhmm. We are not here to become a scholar. The purpose of learning Dharma is not just to become not ready to become a scholar. You know, unless you want to be professor in university or somewhere else, then it’s different reason.
But other than that, the purpose of learning dharma is make sure that every day to day life, you know, continuously do a lot of purification and do a lot of accumulation of merit, then a certain stage of the point that we will reach where where we target it, which is called enlightenment, free from saṃsāra. You know? So so for that, it’s very important for us to have a lot of activities a lot of gathering, you know, lot of especially dharma study, dharma discussion discourse. So that then at least, like, keep up. You know?
You you know, we cannot neglect our daily life as a family responsibility, business. As long as we’re born as a samsaric being, we we we have to we cannot neglect that. You know? It’s it’s we have to go through it. You know?
But at the same time, as said in in in his in his one of the most, you know I don’t know whether they’re called elegant or most stunning, you know, the traditional teaching in the Buddhist way of life. The, you know, well obtaining this precious human rebirth, if we cannot, you know, extract the meaning of this precious human rebirth, which is to eliminate, which is close the door of birth rebirth, which is to close the the which is the what do call it? Close the door of saṃsāra. You know? Then if we cannot able to do well obtaining the precious human rebirth, then there’s there’s almost like there’s no second chance.
You know? And and based on our present attitude, our mental attitude, physical action, verbal, you know, actions, most likely, you know, we are engaging majority of our time is negative. Then the consequences is to take rebirth in unprepared rebirths, unfortunate realms such as the three lower realms. So once we take rebirth there, then it’s almost like impossible for many, many to to to gain to gain back this precious human rebirth, which only has the potential to to learn dharma, to learn the solution, to extract the solution, to liberate from saṃsāra. So like that, you see.
So therefore, we have to you know, even though how busy we are, how difficult life we have to go through, you know, our spiritual Dharma practice, we still have to adopt, you know, part of our life. You know? So so then and definitely, as as Buddha as as Buddha has stated in the sutras that, you know, the karma will never deceive us. You know? If you do, karma will never deceive us.
karma will never mislead us. By creating virtuous karma, it will never bring, you know, unfavorable results. By creating non virtuous karma, we’ll never bring the what do call it? Positive experiences. Virtual karma, positive result.
Happiness result. Negative karma, negative, painful result. That is definite. You know? So we have to put, you know, our very best effort to accumulate as much virtue as possible.
You know? And and the karma is definite. That will that definitely have to experience by us either now or either later or either our, you know, continue of our our our next lifetime. You know, we we have to go through it. You know, something like that.
Okay. So last time last last session, asked few question, you know, to to to for us to, like, kind of homework, to to to analyze, you know, during the past two two, three weeks. What is that question? I also forgot. Is is that one?
To identify the existing eye and nonexistent eye. That one? Yeah. Okay. So anybody have a answer for this?
Okay. Never mind. It’s okay. Maybe can you say a louder question one more again? Yeah.
So it’s nonexistent, but we perceive all the time this inherent existence from its own side. All the time. Even right now, when you look at me, when I look at you, our instinct is inherent existent. My my present instinct perception is totally in inherent existence of you. Inherent existence of this book, in the existing of this book, inherent existing on today’s class, and all are a combination of negative karma, completely negative karma.
As long as, you know, our actions, our our mind is, you know, dual with the the the inherent inherent grasping or inherent inherent perception. In that inherent perception means self-independently existing from its own side. As long as we have that instinct in our heart, our mind, it’s a constant accumulation of negative karma. It it is one of the heaviest delusion, you know, heaviest confusion, heaviest misconception. What do call it?
Yeah. Heaviest, one of the misconception misconception. So but we always say, no, I can see it’s not existent on its own side. You know, it’s a lack of inner existence. Very easy to say.
But whatever we think, how we think, what we do, is every single the the senses, the five senses, the perceiving, the way how we perceive the object, perceive in inherent existence. Because of that instincts in there, we never let we never ever to let go grasping. We never ever to let go attachment. We’re never ever able to let go anger, hatred, jealousy. All those nonsense thing cannot let go because of the the independent self existent which is perceived by our five senses.
Relation to the objects, outer objects, including in our own feelings. Due to that, we we constantly suffer. So this is the this is the greatest enemy, and this is the the root, you know, the the the thing that that we need to we need to find out. This is the, what you call, the case study. Like, what is the the object that which we must investigate, analyze.
Like a scientist, you know, put, you know, what what you call the object over your case study. Object. This is the thing that we have to peel here and there, you know, to find out what subject. So that’s why the question came about: if there is inherent existence, then how we have to know how how how really it look like, how really comes to you, how really it approach to you, and how really you approach to them, and how really happens in you in relation to your eye senses, in relation to yours, feeling senses, ear senses, nose senses, mental senses. You know?
This is the the we live life in that. You know? So so this is just two weeks even analyzing cannot cannot complete what this. So so this is still the same question continues for the for for for coming days to we we we must we must we must find out. So maybe later, the exact word, maybe we can say longer so people can knock down.
So based on that, maybe you can research in the Internet or books, you know, especially those teachings on emptiness. So this is very important. Lama Tsongkhapa has stated, without without, you know, without gaining realization of or without pinpointing the object of negation, there’s no way that one can able to, you know, gain the realization or pinpoint on the the wisdom. So in order to realize emptiness, we must realize that first, the negation first. Without knowing clearly how the negation exists, no way we can able to realize so called as emptiness or lack of inherent existence.
So in order to gain the realization of inherent existence, we must gain the realization on what really is about inherent existence. Something like that. What is the second question? So this one, have you think? Sometimes you have to you have to put your finger.
You have you have what do call this one? You you you pinch your your ear, your ear, like this one. Yeah. No. And pinch you know, don’t pinch too hard.
Just, you know, gently pinch and some feeling, then lean on your your sofa or whatever is comfortable. Then close your eye, then then squeeze your brain. Think this point. Sometimes can go one hour or two hour. It’s very enjoyable.
You know? It’s like kind of you can you can you can travel almost like so many different places, you know, without paying a ticket, without, you know, traveling anybody. You you feel kind of, like, relaxed and somehow that it it makes draw your your your gross mind into some corner, like, here or here or somewhere, so that it’s not too much gross distractions so that you can able to focus. So in in a a in a some of the monasteries, some very heavy debaters, they normally analyze the moment they put their key inside the lock. And right there, they they analyze it.
Make sure that they put the key inside the lock. Then let’s say around ten o’clock, start morning, four o’clock. They go, like, discussion. Like, kind of first go to listen the teaching from their teacher. They get more confused, you know, go to go to class.
They get more confused on the subject. Then after that, they go to debate. So they go to debate. They become very stubborn on your point. You know, you make sure that you win from the debate.
So in order to win, you have to think a lot. You need to apply so much reasons. You have to research so much so that you can go to debate. So after so much confusion, but learn something, get so much confusion, go to debate, you know, so much kind of inputs from different people, then when when you go back to your your home, and that’s the time that you analyze, you which is not now, you know, which is the right point? Which is the right answer?
So that’s that’s the one one example. So we must we must contemplate a lot. So once once we realize emptiness, then then rest of the other things make it easier. You know, as long as we don’t realize emptiness, then there’s so much, you know, you know, we can’t stop accumulating the karma. That’s almost like you can’t stop.
Even while practicing Dharma, even while meditating, we constantly accumulate the karma. So the moment once you realize emptiness, the moment once you at least convince or or or or convince with understanding or lack of inherent existence that is self, you know, taking care of many of the problems. You see? So what is the second question? Please look for the existent eye, which has created all the karma which has come from beginningless time.
And also, please look for the nonexistent nonexistent eye, which is always alert, creating all sorts of confusion within us regarding existence. So this this question also very important. You know? We all the time mislead by nonexistent eye, which is totally guided by inherent existing, you know, the perceptions. The inherent existing kind of the matter factors.
You know? So it’s necessary for us to, you know, investigate this existing eye and nonexistent eye. So how the existing eye looks? How nonexistent eye looks? You know?
What really means by nonexistent eye? So we have to analyze. So what is the third question? In what circumstances does one fall into believing in inherent existence? So the third question is, you know, you need a much more much more deeper research in order to find the the the middle path or the middle way, the emptiness.
So here, the more crucial for the moment is the first two questions. It’s very crucial. And that is possible for us to, you know this much knowledge in Dharma, it’s possible for us to to to get some deeper understanding on the first two questions. You know, the the third one, if you can get into, you know, more research, it’s it’s possible. Otherwise, we can we can we can leave aside.
So first two question. Three are most important, but the the first two is more important and more urgent. So so try to do some research on that. And once you research, you have a question, you see. Once you have a question, then we do question answer.
Then from there, actually, it helps each other. You know? We we if we don’t research, you know, no question. And no no question, no discussion. Then then then then just split.
Sorry. Okay. So it so I would like to continue from the last stop, which is which on page one hundred and seventeen. So this the text I’m using for this class is the commentary on the seven point seven point mind transformation, which which one of the, you know, one of the, you know, treasure within the entire span of Dharma. You know, one of the most one of the most precious, you know, advice of the teachings of the Buddhas, you know, adopted adopted by the great the great practitioners in the path, and those who achieved Buddha within one lifetime, you know, all went through these these teachings.
And by living a life with this kind of teaching, they attended one lifetime liberations. So so what we are what we are what we are studying is on that teaching. So the headline is the if this can be done even when distracted, you are trained. So we are we have the section to to identify this sign, you know, this sign of that you have trained, the sign of the realization or the characteristic of that you have trained your heart, your mind is trained by practicing Buddha Dharma, trained by following Buddha’s advice, you know, trained by practicing the mind transformation practice. You know?
So so I went up to one, two, three. Up to the up to the fourth line. So apply appropriate antidotes. Apply appropriate antidotes. Yeah.
So so I would like to stress here. Apply appropriate antidotes. Entire eighty four eighty four thousand teachings of the Buddha, such as sutras, tantras, you know, all the eighty four thousand teachings of the Buddha are antidote for our delusion, antidote for our problems, antidote for our samsaric suffering. You know? All the eighty four thousand teaching.
It’s an antidote. Having, even though hosting Buddha’s image in our home, hosting scriptures, reading sutras, doing prostrations, you know, making charity, everything, all those positive actions, all are antidote. All are antidote for samsaric sufferings. All are antidote for delusions. But now here, the teaching asking us to apply appropriate antidotes.
So let’s say, if we if we if we have a problem, anger, what is the appropriate antidote now here? Patient. Okay. So let’s say, if we get angry, if we want to subside anger, if we want to eliminate anger, we need to apply the appropriate antidote. And that appropriate antidote refer to the direct antidote.
Even though entire dharma is antidote, but in order to eliminate completely, we need to learn about the direct antidote, which is the appropriate antidote. Such as for anger it is patience. So what is the characteristic of patient? What really means about patient? See, because of we we are not really sure about the characteristic of patient, That’s why even how many times we chant patience, our anger never subsides.
Almost sometimes you can get the more you chant patience, the more patience patience, more and more anger, the anger is getting harder and harder. The anger is getting harder and harder. You know? So so now in order to, you know, in order to really eliminate the anger, we need to apply the appropriate antidote which is patience. What that patient is, what that patient means, and how to apply.
So the patient is to patient is to understand. The patient is the the the attitude which understand the disadvantage of anger. The patient which understand advantage of the calmness, not getting anger. That is the patient. The name is simple, you know, the patient.
But what really patient is? The real patience is the mental attitude which understands, which is alert, which is aware of the disadvantage of anger and the advantage of peace and not getting angry. You know? So by by habituating by habituating, by adopting this characteristic of patience in our mental continuum, that’s how they will overcome the anger. So it makes sense?
Yes. You know? So when when is the appropriate time to apply? When is appropriate appropriate time to practice for us to be able to overcome the anger? When is appropriate time?
Anytime. Anytime. There is a anytime. All the time. Anytime.
Morning, night, day, lifetime, dinner time. Somebody’s really getting making you angry. And that is the time that you should know. Oh, I see. Okay.
For your input, it is too late. Too late to apply. Too too late to habituate or too late to practice. The the antidote. You know, you you will be fit you you will be unable to handle the anger again.
All the time, yes. But there’s a there’s a there’s a most appropriate time most appropriate time to to to to habituate or to tame our our our mental attitude is when we are not in anger, when we are in calm, when you when we are when when there’s no disturbance at all. You know? So that’s the time that you you you you put a full mindfulness, you know, full concentration on the habituation of the disadvantage of anger. You know, what is the disadvantage of anger?
Destroy the peace of your mind. It look it make you so ugly. You know, the the speech becomes so ugly. The the the the the entire system becomes so ugly, which is you really do not want. You know?
And people will think that you are, like, worse than ever. You know? And if somebody is around you, you just spoil in everybody’s, what do you say, moods, you know, you just you even destroy others, you know, peace of mind. You know? And most importantly, you you know, most seriously is you destroy the peace in you.
You know? You that night, you can even maybe not possible to sleep in peace. So, you know, so these are just a simple example. You can have a worse than that experiences. Yeah?
So you should you should think. So when you’re peace, when you’re calm, you think like this, then not getting angry, you know, the advantage of not not getting angry, it’s easier to solve the problem. You know, it’s easier to find a solution. At least if somebody is really, really, like, making really disturbing you, your calmness might there’s more possibility to subdue the person than to subdue by anger back. There’s so many good parts.
So you you you you have to think again again. So you do one hour, let’s say, five minute, you know, then ten minute, one hour, one day, two day, three day, four day. Then when the anger comes, you know, this meditation arises in your mind. Just comes in your mind. The moment anger the moment somebody start to disturb, somehow without any choice, without no choice, it just come into your mind because it’s already so much habituated, very deeply habituated.
It’s part of your mind. It just come. Just naturally come. It’s okay, man. Just put aside and you either will go.
At least at least won’t get that very angry. So that’s that’s the that’s how we train. So that’s that’s that’s a it’s good to train all the time, but the most appropriate time is when you’re calm and peace. There’s no disturbance. Okay?
And what is the appropriate antidote for attachment? What is the most appropriate antidote? What is the direct antidote? As I mentioned earlier, entire dharma is helpful to eliminate It’s an antidote or to to eliminate attachment, but there’s appropriate there’s a direct antidote. We must know.
Charity. No. No. Sorry. I say attachment.
Oh, okay. Let go. Let go. Charity. Ugliness.
Impermanence. Just we we we we try to say more. See the unattractive. See the unattractive part of the object. So so overall, you know, you know, all the the the the complete everything in but one word, like detachment.
It’s quite easy to say. It’s it’s a detachment. But what is now what is the characteristic instead of detachment? So the direct antidote for attachment is detachment. Yes.
There is a practice to to see the the the what do call the impure ugliness of the object, you know, or, you know, emptiness meditation. It all helps. It’s all all all plays a role there. Now the characteristic the the the characteristic of the detachment what is the characteristic? The antidote for attachment is to cultivate unattractiveness, like meditating on the skeleton, etcetera.
That’s there. You know? That is, like, more of the attachment towards the person, towards the the the kind of, like, the more to the object of the sexual desire, more towards that. But now this attachment is is a coverage for, you know, attachment towards every single existence. You know?
One being, human being and nonbeing. You know? Attachment to self, you know, attachment to table, cup, attachment to your your next life, attachment to your past life, attachment to your guru, attachment to your statue. No. That’s it.
It’s attachment to your guru. How to see your guru unattractive name of your guru. You have to think all the attractiveness. You have think all the attractiveness of the guru, isn’t it? You have to see all the Buddha’s quality in guru is all the attractive things, you know.
So so I see that you you you find one flaw. Yeah. So so with one big coverage, so the detachment is very tough. I mean, it’s very tough. It’s very, very difficult to find the characteristic.
And once we find the characteristic so that we can apply, line, and that’s how that we can able to eliminate the attachment. As far as concerned with the sexual kind of desire to eliminate the sexual kind of desire towards the, you know, physical object, yes, The most appropriate, the antidote, is to see the unattractiveness, to see a skeleton in that in that person, see the actual fact or the structure of that body. You peel the skin out. You know? One just, you know, from all this space, just peel one part here.
Unbelievable. You know? Scary. You will run away. You you pray that, you know, never even come into my imagination.
You know? You see? So then you slowly peel up to here. Oh, no. So scary.
See? So then even that doesn’t help. Then you peel, then also take some of the flesh out and just put the the the bone there. What is that? So scary.
You know? So then if not, then you just pull out everything. Yes. That’s the most effective for sexual kind of attachment, desire, close the other things. If you think that way, the nature, the filthy nature, that eliminate, Okay.
I will I will say one or two. You you try to find a fault in that. Contentment. Like, satisfaction.
Containment in any any, you know, contentment. But who still has ropes, two sets of ropes. Who still has a begging bowl. Who still has disciples. You know?
So you cannot say just, like, don’t have anything. You know? So I I will I I just, you know, just suggestion. Containment. Is that suits?
Containment. Now, yeah, what really mean by containment? What really means by containment? It’s a satisfaction, isn’t it? It’s it’s a contented with what you have.
Contented contented in the external positions. Contented in your, you know, whatever love and hate relationships. Contented your knowledge, your wealth, your life, your practice. You know? So here, I mean, content content with the content contented with your practice.
So how about contented with your practice? I think it’s okay. You know? Contented with your practice. I think we have to be contented with our practice.
It’s necessary. While practicing Tārā, you don’t just don’t go and search somewhere else. See, Tārā is not not enough. Tārā is not sufficient to help you. You go and search.
There’s no containment. You You have to see everything in Tārā. Whole Buddha’s community in Tārā. Everything in Śākyamūni Buddha is, you know, all the full knowledge, everything. Which everyone have to go through.
If any bad things have happened, do some positive deeds and dedicate to the person and accept it. Accept it. If you don’t accept, if you, like, grieve, if you if you get into grief, then the consciousness can see. Consciousness can that that that that cannot let go.
You know? You you you you you have so much suffering or cannot accept the person pass away. Is there no benefit? Is you cannot return back. You know?
Rather, he or she, you know, the the the deceased person becomes a cause for somebody to suffer. Let’s say if I die, if you grieve me, I become a cause. I become naturally, I become a cause for you to suffer. So because of that, I naturally cause them to accumulate. So you are actually assisting the dying person to accumulate.
So that’s why I said when people when somebody suffering, you always generate compassion, but you cannot suffer. You cannot you cannot you cannot grieve for them. You know, you cannot feel you know, that the pitifulness, like so much suffering turning into sadness towards them. You cannot. Because you become the object for them to create negative karma because everything is dependent.
Every single act is dependent in relation to each other. You see? So that’s why Buddhadharma teach about positive, be positive. Even how worse adversity you read the books, all talk about adversity. How worse situation accounts still teach about the positive.
To ever to bring that into a practice or path, that is all about mind training teaching. So here, we are talking about mind training teaching here. You see? So if if I become, like, it’s a one dog dying, very, very sadful, you know, very very painful, very painful. And you feel so much pitiful, like suffering.
You can’t you can’t, you know it also make you suffer. Make you So you are actually contributing negative action to the to the to the dog. Unnecessary, the dog have to create negative karma. You see? Be compassionate.
You help them. You help with you help with positive attitude. You try to find every means of solution to liberate them in small suffering, big suffering, whatever. You know, but with with with a a total understanding of the nature of karma. Once we understand nature of karma in whatever adversity circumstances, either you or either you can able to handle with positive attitude.
Otherwise, if one get into trouble, if one get into if we get into trouble, if we don’t have the understanding of karma, that’s it. That’s the end of our practice. That’s the end of our faith. There’s a danger of that’s the end of our everything. You know?
So we have to handle things with understanding of karma. So once we understand the karma, we can positively accept the situation, and that is the contentment in any adversity situation that we handle. And that will not bring about attachment. That will not bring about hatred. You know, if the if the dog is so painful, if you don’t have any way to help, suddenly you get frustrated.
You get angry. Why you such a stupid me. Why I can’t help? Why I cannot do that? But you get so much prostration.
So once you get so much that much prostration, you get angry. That that is for anger. And there’s so much merit destroying in you, and you are creating so much negative karma in relation to the dog, and dog creates so much negative karma in relation to you because of the painful dog. It’s the one of the cause there to create you very negative karma. So okay.
Don’t know whether it’s contentment is appropriate or not, but for up to now, so all of this is for now. Next class, if you see any pinpoint, false, if we have one single flaw, we have to change the answer. And, of course, we have to also refer to the Buddha’s own teachings. We have to go and find the actual characteristics. You know?
So So today’s more I need to do this. So I I will continue this this this word, appropriate antidote. When we get pride, what is the appropriate antidote for pride? What is the direct antidote?
Pride is one of the biggest problem in our life. You know? humble humbling humbleness humbleness humbleness humility, humility, humility, humility, So here, you can say it’s a humility. So you humble? humility.
humility. humility. So what is the characteristic of humility? So now we are almost going to the Dharma for kids session. So how nice for us to be in Dharma.
There’s one one of my my my teacher is very old. I think about ninety. Now it’s eighty. Ninety plus. Yeah.
Ninety as well. I think around ninety. He’s a teacher for many, many. He’s one of the the master in right after nineteen fifty nine. When they were in India, also, you know, in two thousand and six.
So even then, he said that I’m I’m still a kindergarten student for my study, and I’m putting, say, at least eight hour just reading books. You know? And those those philosophy teachings and teaching that he teach to people for thirty, forty over years, he said he’s still he still have so much thing to learn from there. That every day, you know, he he didn’t he said he read more than, I think, hundred times the same line, the same page. He said each time that the meaning go deeper and deeper and more and more.
So he said he never ever feel that he finishes his study. He’s still a. Okay. So, anyway, so humility. It’s so what is the characteristic for humility?
So and the humility to see, to respect, or to to to to appreciate, you know, the qualities or the positive aspects of others or, you know, you know, in in in others’ knowledge, others’ wealth, others’ any aspect in their life, you know, to see positive aspect, to see the quality, you know, and and offer respect to that. I think that is humility. You know? That is normally, we say be humble. You see you’re nobody.
I’m not perfect. Yeah. Otherwise, there’s danger of, like, you know, being kind of, I would say how to say? Just one word. I I remember.
Losing confidence. Low self esteem. Yes. Low self esteem. So that’s what I what I said earlier.
That’s I think the the when you think so when you have that, then, you know, the delusion of pride will be eliminated. Then that open the door to receive the knowledge from others. And that also one of the way to, you know, humbly, you know, earn respect. You know, like, you know, would say, directly or indirectly, indirectly, that is how to earn respect by by respecting others’ qualities, see the see positive be positive in others’ qualities, others’ gains. What is the the direct antidote for ignorance?
I think it’s knowledge, isn’t it? Knowledge. So then the to and it’s a knowledge. So to to to to to eliminate the the the most most subtle ignorant, then you need to gain the the subtlest knowledge, which is knowledge or wisdom realizing emptiness. Know?
Wisdom, realizing. So what do you mean by wisdom realizing emptiness? What is the characteristic of wisdom realizing emptiness? Is to realize the lack of inherent existence. So that’s the question goes to that, you know, to to realize lack of inherent existence.
Lack of inherent existence in I, lack of inherent existence in every single aggregate, every single cell, pores, hair, you know, tables, all surroundings, every single phenomenon to to to to including to realize the lack of inherent existence of the subject, the mind itself, the perceiver itself. We also need to realize the lack of inherent existence, the emptiness of the mind which perceives the emptiness itself. Not only that, we need to realize emptiness of emptiness itself also. The lack of inherent existing itself, also lack of inherent existence. You need to realize emptiness of emptiness also.
You know? So in order to do that, we need to establish conventional truth, then we need to establish ultimate truth. Both. You know, we have to establish, you know, you know, understanding both conventional truth and ultimate truth. And conventional truth is the the interdependently existing is the conventional truth.
You know, interdependently existing because of all the members, the center exists, isn’t it? Because of the because of the what what do you call the the the number that society exists, isn’t it? No. Isn’t it? So, you know, it was dependent because of father, mother, son, daughter exist.
You see? So interdependently existing of the phenomena, of yourself, of I or you are the conventional truth that I’ve established. At the same time, in that conventional truth, we have established ultimate truth. And that ultimate truth is empty of inherent existence. It’s the ultimate truth.
Empty of inherent existence. Empty of us. Empty of self independent existence without depending on any cause and conditions, any parts and particles. Just independently there, independently established by the is the negation. So we have to the the level level level of that is the ultimate truth.
So in order to actualize the the great the the most subtle wisdom, we need to establish the two truths. two truths. Ultimate truth the conventional truth and ultimate truth. What is the antidote for jealousy? What is the direct antidote for jealousy?
Rejoice. So what is the antidote for jealousy? This is one of the biggest problem in our life. You know? One small thing is disturbing your heart.
Is something good thing happen to other? You know? If if something, you know, it it it happens everywhere. It’s so painful, so disturbing. So we must find out the direct end even though all Dharma practice helps, but that helps in only suddenness then.
We need the direct antidote. What is the direct antidote? Rejoice. And what is the characteristic of rejoicing? What is the characteristic of rejoicing?
Rejoice, rejoice. It’s so hard. It’s so difficult. Rejoice. You know?
Rejoice. Yeah. Struggling. So we have to find out the characteristic of rejoicing, then we have to meditate when there’s no agitation, sit quietly and meditate as much as possible and come into the public, then you can handle it. Otherwise, I go.
Feel happy. Yeah. I happy. What’s the point of, you know, somebody having a big car? What’s the point, you know, feel sour in yourself?
You know? By feeling sour, there’s no way that this car going to, you know, send to my my my car park and say, use this. Know? Be realistic. You know?
Think anything like that. You know? What’s the point? What what what’s the point then? There’s there’s no point.
It’s just it’s crazy in my mind. You know? Just this crazy mind — this non-existent I is the one causing the problem here, is it? The non-existent I is the one and and the inherent existing, you know, the two question. These two are the one who always guide this kind of thoughts.
This kind of thoughts. You know? These these are the main factor, main force to send out the jealousy mind to out. It’s almost like, you know, almost like you’re supposed to have the car, but somehow that person took the car, like, almost like that. In your pocket, zero, but then yet, you almost think that this is supposed to be mine, but it’s very disturbing.
In our mind, these are the delusions which really make us suffer. So if we don’t play with this we don’t play we how to say? We don’t we don’t how to say? Grind. Grind.
Yeah. We don’t squeeze them. You know? And the other big big thing, I think, is not possible. Mainly chanting.
You know? These are the thing that we have to we have to grab These are the thing that we really have to meditate immediately. So once we we have some kind of realization, habituation in that, somehow you become very very good practitioner. You know? I think so.
You you just know? So I didn’t feel happy. You know? Yeah. Just I feel happy.
You know? I feel happy for you. Not like that. You He said he said, yeah. I know.
You know, how wonderful that I also should be like him in the past lifetime. Or, you know, or maybe this life, you know, I shouldn’t be too lazy. You know, I should work hard, earn more money, you know, and accumulate more merit in the past lifetime. I’m sure we have. Now I understand.
This person, maybe in the past, I accumulate so much merit. Or maybe this life, he worked so hard. That’s why he deserve it. So I must learn from this person. Work harder.
Don’t be lazy. And and and and one day, very soon, I will I will also obtain the same thing. So rejoicement is feel happy or feel feel feel glad. Feel glad, feel happy of others obtain. And at the same time, may I able to actualize.
May I able to inspire to to to to obtain, you know, that kind of good gains, positive gains. But the rejoicement is all about positive. Yeah? If somebody have positive qualities or anything, you should say, I’m very happy for you. May I able to obtain the same, you know, same kind of realizations?
You rejoice in the Buddha’s realization, Buddha’s obtainment. At the same time, say, may I be able to obtain the realization as did Buddha. So that’s how to rejoice. Okay. So I think, again, we stop here.
It’s already finished. So we are unable to go even one word. So okay. So yeah. Last time is on twenty third of May.
So today is what? Third of July. So let’s see. So any question based on what we discussed? Any question?
So these are the, you know, like, of the gross delusions. So there’s many, many small delusions. Like, you know, twenty twenty secondary, you know, what do call the six root delusions and twenty secondary three, you know, afflicted emotions. So we at least need to grab. Okay.
So okay. So so for those whoever is doing tomorrow’s tomorrow’s Saturday’s, what do call it? Before I start the next class, you know, to do the summary of today’s class. Yeah? So tomorrow, the summary should make at least read six root delusions and twenty secondary delusions.
You know? Six root delusions and twenty secondary delusions. Once once once that summary read out, then we all should go and find what is the direct antidote for each and every single twenty secondary delusions. Each one has their own direct antidotes. So once we are kind of like memorized or once we have in our heart, so then whenever we have some time, we meditate on that.
Then all those disturbing factors comes in our life. We can never handle it. K? So anyway so like that. Okay?
So tomorrow, the the what do call the the leader will read. So then from tomorrow, then you can write down. Tomorrow is three o’clock, isn’t it? Three o’clock. So write down.
The appropriate antidote to each delusion. So when those adversity or problems and delusion arises into us by applying if we know how to apply appropriate antidotes, then we are we reached the point called train the mind. You know, we attended this stage that we we so called as we our mind is trained. Once our mind is trained, everything become become every circumstances, good or bad, in our mind become a practice of path, practice of Dharma. Once that become practice of Dharma, it’s practice of accumulation of two causes for enlightenment, merit of method, merit of wisdom.
Merit of merit and merit of wisdom as I mentioned So so once that is done, then Buddha would be possible. So like that. Okay. Thank you. Any question?
So just now, the the prayer also in the discovering Buddhist classes, also, we do do the same recitations, same prayers, or the Discovering Buddhism Chinese, English. You know? So one of the, you know, the student can read. So then next time, when any any teaching, any lamas, you know, any other lamas, like, visiting lamas come, so we will do same prayers, and sometimes we do in Tibetan. So when the lamas come, they like to hear in Tibetan so we can read in Tibetan.
So it’s it’s just so much benefit there. So we do that. Okay? So today is quite quite a lot of people. So I would like to also strongly encourage, you know, to those of you who have time.
It’s good to, you know, attend the Discovering Buddhism classes. You know, it’s a, you know, it’s it’s a teaching. You know, it’s it’s so easy to, you know, so easy to learn. You know? But me, I have English problem.
My my my you know, my English problem. So when I when I even I try to find a way to explain to you, I don’t know whether you really get it or not. I have no idea. And I hope you you you sometime when I also realize sometimes when I after I say, actually, say the wrong meaning. In my mind, thinking the right meaning, but in my words, say the total wrong meaning.
So also it happens. So it’s I’m very fortunate that, you know, the transcribed teaching recordings come. So in the, you know, the qualified the the editors, they they edit properly. So it’s it’s so much help. Otherwise, it’s it’s a it’s a it’s it’s a quite tough.
And if I want to depend on a translator, also problem. And boring. You know? You have to wait. And, you know, I for me, I cannot take it.
So I also I also cannot take it. So so I prefer to speak directly, but at the same time so I encourage, you know, go to go to discovering Buddhism. Those who are more into Chinese, you can go to Chinese. Yep. And as I mentioned earlier, the my my that that that great the teacher the teacher of many, many, many scholars, you know, you know, the worst student.
He, even the age of ninety, is the one of the most stunning scholar that who has the the regarded one of the most profound living kind of a scholar. I heard that he’s on the Dalai Lama, you know, on all the advanced teachings, he does consultation with him you know, it’s a different you know, deepening understanding. So, again, it’s also one of the practice of humbleness, humbleness, you know, humility. You know? You have time.
You’re at it. So that’s the whole reason that center provides so many opportunities, different classes. You know? You know? If only I teach, you know, soon very soon, only one student will be left.
I cannot you cannot. You know, so I I so, like, this is very good. So it’s so it’s it’s so fortunate. And I, That’s the only way that we can say it. And also in one of the lojong one of the lojong teachings and many of the lojong, the great Kadampa masters, we have to practice lojong until we obtain the state of peace and undisturbed peace.
That state of peace referred to your heart, your mind. You know? Whatever circumstances come in your life, you have to never disturb. You know?
Something like that. You see? So just to let you know, when I see there are so many different classes, so many different opportunities in the center, you know, practices, and people are always happy. It’s just one of the joyous thing.
You know? I live in peace. Even I travel here and there. I live in peace. I live in so much happiness there.
So I think it’s we shouldn’t miss the opportunities. Yeah? Well, everything is so conducive. You know? So this is we all should cherish.
You know? So, like, you know, so many qualified teachers. They are teaching different stages of Dharma. Dharma like that. So I feel very fortunate.
I hope you also feel same thing, and thank you. Thank you.