Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 105-minute teaching from 1990, Lama Zopa Rinpoche continues his exploration of Lojong, the Tibetan Buddhist mind-training practice, focusing on the fourth through sixth commitments. He emphasizes that transforming one’s mind does not require abandoning one’s ordinary life — family, work, and daily responsibilities remain unchanged, while inner attitude and motivation undergo deep transformation. A practitioner should perform the same external practices and routines, but with radically shifted priorities: cherishing others rather than self, accepting harm joyfully as opportunity for purification, and ripen realizations so quietly that outward conduct appears entirely natural and unremarkable. He illustrates with the example of Geshe Lama Konchog, a renowned twentieth-century practitioner who spent decades in solitary retreat, yet maintained humility and never publicly claimed realization, proving his attainment only through extraordinary physical signs after death. The teaching stresses that speaking of others’ faults or flaws — whether worldly or spiritual — is forbidden, and that even when one notices shortcomings in others, the correct response is to recognize this as a projection of one’s own deluded mind, remember all beings possess Buddha nature, and redirect that observation inward as fuel for one’s own purification.
File metadata (for organising)
File: 08 Lojong.mp3
UUID: 1b8debe8-cecc-45eb-a44c-4110c04401be
Teacher: Lama Zopa Rinpoche 3
Collection: Mind Training (Lama Zopa Rinpoche 3)
Date: 1990 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 105.2 minutes
Words: ~12,929
So as the Śākyamūni Buddha stated in his his teaching that do not commit any non virtuous action. Perform only virtuous action. Subdue your mind throughout it. And this is the teachings of the Buddha. So the not committing or not engaging in non-virtuous action and engaging in virtuous, you know, wholesome action is to engage in the engage into the karmic law and effect, you know, in relation to our in relation to the action of our body, speech, and mind, with with the wholehearted with the wholehearted with the reason and the fact, you know, the conviction and faith in Buddha by seeing his the enlightened qualities.
So then so so then one can able to actualize by following strictly, you know, one’s action of body, speech, and mind into the karma law and effect that brings about the effect of subduing one’s mind, bring about the effect of subduing one’s mind. If we don’t follow if we don’t follow the karmic law and effect, even, you know, even how many scriptures that you study, you know, how great scholar you may be, how many, you know, the great beings that you have connection. But there’s no possibility there’s no possible that that can bring about the the realization of subduing one’s mind. So here, subduing one’s mind is subduing one’s delusion, subduing one’s anxiety, you know, the the confusion, the afflicted emotions, the deluded afflicted emotions, These these self-cherishing mind, you know, are the that is self-cherishing mind and the ignorance, the apprehension of the independent existence of the phenomena are the are the thing that we have to subdue, which is remain within our in the in the aspect of imprint, which is accumulated from long time before, from beginningless time before until now. So those are the the imprints that lies within our subconscious, within our mental continuum as a imprint.
And when the imprint manifest, then the negative actions perform on the negative actions. The harmful actions, you know, comes into a the physical level performance through speech and our physical body, you know, such as killing, stealing, lying, sexual misconduct, etcetera, something like that. So here, the motivation for us to engage into serious learning contemplation and meditation and bringing you know, as taking as a part of life, a lot of teaching is to subdue our mind and subdue those emotions and to correct and and and subdue our physical level of negative actions by having full conviction and faith in the karmic law and effect, which which which which the conviction and faith in karma law and effect, which is obtained by having full faith and conviction in Buddha and his his advice. So so so therefore, the purpose of why we are, you know, contemplating, you know, learning, contemplating, and meditate on virtual teaching is to to bring perfection in us, to bring perfection in our body, speech, and mind, to actualize the the state of perfection, which is the state of Buddhahood. And that Buddhahood, that perfection within you, within us, is not in the motivation of selfishness.
It’s not in the motivation of self centered. It’s totally dedicated, totally motivated, the process of training and mind training, is to actualize goodness for the benefit of all sentient beings, for the benefit of others. You know? So so that is the our motivation here today. Thank you.
So we continue from the text. So page one hundred and nineteen is from the eighteen commitments. So this is the number four. This is the number four, the commitment. The transforming your attitude, but remain as you are.
So that is the fourth commitment. So the it it summarize the meaning when it come into this word. You can you can you can summarize the meaning of, like so transforming your attitude. Transform your attitude, but remain as you remain as you are. It’s like remain natural while changing your aspirations.
You know, remain your remain your body and speech in a natural, you know, here, referring not including your mind. The the the training of mind that mind training mind transformation is happening within your within your within your mind, you know, within your mental state. The transformation is happening within your mental state. But remain as you are referred to. Remain natural of your speech and body, physical gesture and the verbal gesture remain as a natural.
Don’t try to be don’t try to show off that you obtain the supernatural. So so the old the framework word is remain natural while changing your aspiration in your heart. So that is the the the overall meaning of the fourth commitment. Okay. So then we follow the text.
While practicing the exchange of self and other and reflecting on this yoga, not divorced from it from even a single instant in your thought or in your physical and verbal conduct. You must, nonetheless, maintain your conduct the way it was before with no radical shift. Okay? So so here, it’s not advising us not to not to change our mental attitude while training the mind, such as training the mind and self exchanging with other. The self exchanging with other, the mind training teaching is up to today from beginning from beginningless lifetime up to until now, we only practice cherishing ourselves, and we totally neglect, you know, providing that kind of care and concern and cherish of others.
So here, the transformation of self exchange with other is, you know, what we call the deconstructing of the self-cherishing of self and construct the cherishing of other. You know? Means develop the cherishing of other. You know? Until today, why we are you know, by understanding that until now, why we are still in saṃsāra.
Even though the thousand fortunate Buddhas and millions and zillions of Buddhas and Buddhas’ teachings, you know, descended into this world and come to rescue us, but we are still not liberated. We’re still in saṃsāra. Not only that, we have the major problem, you know, encountered. We are encountered with the major problems. You know?
The the problem of, you know, the the suffering of birth, suffering of aging, you know, suffering of sicknesses, you know, and especially today’s at today’s time, so many new, you know, discovery of contagious sicknesses. You know, why we are born in such kind of time? Why we are still here in this kind of place, so difficult time? Economic crisis, all the crisis, you know, the delusion become more stubborn. You know?
Why like that? And only one reason, you know, bring us into this kind of stage is because of the self-cherishing of self, Because of the the the self centered heart. Because the self centered heart, which is which is influenced by the ignorant mind and overwhelmed in the action of negative karma, which is the interaction of all the delusion introduced by the delusion. Through anger, we we we we say wrong things. Through anger, we we we we we punch somebody.
Through anger, we destroy, you know, peace in others, peace in yourself. Through attachment, you know, you become so possessive in unnecessary, you know, with unnecessary invalid reasons. So so much negative karma creations is because of one reason only. The reason is self-cherishing mind for self, the self centered mind. You know?
So now the mind training teaching teach us to change that, transform that mind. It’s the how to transform? Cherish other. You know? Don’t be self centered.
Cherish more to other, you know, without any discrimination, whether it’s an enemy, whether it’s lover, your loved one, or whether it’s, you know, what we call the neutral beings, those who you feel that you have no connection either as an enemy nor as a loved one. You know? So cherish other in not just a merely word, but cherish other means provide in your best ability, care, concern, you know, and and concern for the well-being of the other. You know?
And, ultimately, concern and care and provide assistance to liberate to to to to the buddhahood. So that is called the self self exchanging. Then if there’s any beings who get into trouble, who who who suffer, you know, then at least by remembering the karmic connection of the past and try to assist them through your mind transformation, take their suffering into you. You know? Exchange your your merits, your virtue, your care to them, and extract through your visualizations, through your physical assistant to them.
Take certain burden into yourself, you know, by assisting like that. So that’s called self and other exchange with others. So while practicing such a such a yoga, such as self exchanging, mind training yogas, these practices, you know, your your inner thought, you know, is in the process of changes. Your delusion become lesser. Your cherishing mind become lesser.
Your care and concern and compassion and bodhicitta become stronger. And you start to let go many superfluous graspings. You know? You know? You start to provide more time for benefiting others.
You start to provide less time to, you know, collecting desired objects for yourself to feed the self-cherishing mind. So this process is happening in your heart. But the advice is this fourth commitment is teaching us not to change our verbal and physical level even though the changes is happening in our heart. But don’t obviously change your verbal and physical level. Suddenly, you start to start to, like, you know, you have a family, children, home commitment, and you give up home and and always stay in the center.
You know? Because I’m practicing I’m practicing I rather give up. You know? From tomorrow on, I start to feel that working and earning money for my family sounds like self-centered.
I give up my job. I want to be full time in the center, do whatever offering, cleaning, or meditating, or making offerings to Tārā. You know? Suddenly, change your lifestyle like that. So here, the fourth conduct commitment is advising is wrong.
Don’t do that. Don’t don’t don’t do that. You better continue your work. You better continue attend your family. You know?
If there’s available time, come to center to practice. You know? If not available, still your priority is to help your family. This is your responsibility. I have to go and work because I have to survive.
It’s not Himalayan life. This is KL life. So like that, you know. So it is very true. In my personal experience, my stay here for the past three years.
I encountered such people. You know, they were really inspired so much with dharma, and suddenly they start to give up things. And and up my savings finish. So so the money don’t drop from the ceiling here. You know?
And Tārā also don’t really, like, you know, like, print a dollar for you. So so then then then then I get in trouble. Then he started thinking, oh, dharma is not working. You know, dharma is something wrong. You know?
He started to criticize, you know. So so the advice is exactly such thing as that. That’s why it’s it’s even put as a commitment for us to make sure we be be be be realistic. Be realistic. But the changing the who create the karma is inside this one.
Our mind. If our mind is negative, that is the one who which which constant creation of karma. So don’t create new karma and try to purify the past negative karmas. By what? By changing your mental attitude.
You know? So if your mental attitude is transformed, even you don’t have a time, even one hour to meditate, even you don’t have time for five minute to meditate, busy twenty four hours with your job, earning money, also can become Dharma. So so so so like that. So verbally, then, you know, when you go to see clients, instead of, like, talking the business, you start to talk, it’s okay. Never mind.
You know, transform my heart transform your heart. You know? Money is not important. Job is it’s okay. If you want to take extra commission, please carry on.
Cannot. Money is money. You know, better talk money. Job is job. Better talk job.
You know? Very realistic. You know? In your heart, total selfless. If in case if he happen to cheat you, then you don’t have a heart of loss.
You’ll be most happy. Okay. That’s my karma. You know, I offer to you. Don’t even have to say by word, but your heart, you’re so calm, so peace.
There’s no different than gaining the profit and low losing your profit, losing your capital together. You see? So so verbally, be very strict. Be be realistic. So it’s the advice is like that.
Maintain your conduct the way it was before. Maintain your conduct is not referring to the mental conduct. It’s referring to a verbal and and, what do call the verbal and physical label. You know? Oh, suddenly you you say, I’m I’m I’m I’m practicing seriously mind changing teaching, you know, and I feel that I have obtained some kind of realization.
So suddenly, you you start to shave hair, and suddenly, start to wear all these, you know, like, robes before even order. Then or or suddenly, you you you give up family, everything, and run to the cave, to Himalayas. Say better don’t do that. Better it’s it’s inappropriate to do that. You know?
So like that. So here, for instance, giving example, do not recite the word of mind training. So exactly I mentioned just now, when you are meeting a client, don’t recite mind training. Don’t recite. It’s okay.
You know? Like, it’s mind training teaching. I get transformed. He said, shouldn’t shouldn’t shouldn’t use that kind of words. You know?
So like that. Maintain the level of the spiritual activity that you normally engage in. Even in the spiritual level, you know, after getting into a serious practice of mind training teaching, you cannot kind of change your lifestyle even in your special level, such as in earlier time, if you get up morning, whatever time, then you have five minute time to do refuge, bodhicitta prayer, kind of do a refuge, bodhicitta prayer, and do a right motivation. So after after you engage in the mind training teaching, then you you start to give up those kind of recitation of prayer. Rather, you just lie down on the bed and start to do the transformation of mind.
Is it not appropriate? Whatever the Dharma practice that you’re engaging in the past should continue, you know, should continue. But the mind training teaching should bring should apply as enhancing your those previous practices, not to not to abandon the previous practices. You see? Some people, after listening to the teaching, become what?
Flicker. Flicker. Some people, after listening to the teaching, become means, like, become changeable. Means changeable, isn’t it? You know?
You you start to you start to show people that you have changed. It says that in the mind training teaching practitioner, not necessary to prove other people that you’re practicing mind training teaching. It’s just to make sure that you you yourself realize that you are actually progressing the transformation of mind in yourself. Living behind their past manner and practice. So as I mentioned earlier, similar.
You know, if you are recite if you are even in your normal practice, you know, early wake up, recite, you know, you meditate on relative bodhicitta, then, you know, Vajrasattva prayers, then assembling offerings, you know, such and such. After you engage in mind training teaching, you start to feel all those are not necessary. Rather, I just meditate in emptiness. Rather, I just should rather, I should continue to sleep because I can transform sleeping into a practice. You know?
So you shouldn’t do that. This is a tantamount to forsaking your past. So it’s it’s it’s it’s instead of, you know, instead of, like, instead of purifying the past, you know, in in a negative way, instead of purifying the past negative karma, rather you might enhance Even in the even in the special level, instead of developing past experience practice, rather it would become a rather it would be obstacle to your past practices. So which is extremely inappropriate. So after learning mind training teaching, if you are not careful with the past mentioned teachings, then it become very inappropriate, you know, of of integrating the mind training teaching.
So since it’s tough that your mind training should be this discrete yet effective. You know? So while practicing mind training teaching, it almost, like, teach us to be so careful. You know, like, teaching us to be super careful. You know?
But it is worthwhile because it’s very effective for your life to changes for better. So so so the meaning of these words is something like that. So you should ripen your mind without others notice. So the realization in in mind training teachings such as realization in transformation of delusion and transformation of delusion in the path and developing bodhicitta, loving kindness, compassion, developing realization emptiness, all should practice without notice of other. You know, without notice of other in case other people notice, it’s never mind.
But you shouldn’t put any effort to prove to other that you are practicing. You are a great practitioner. You are you are meditating. You are practicing developing emptiness. Or I have attended realizing emptiness such and such.
So you shouldn’t put any physical and verbal level of effort to prove other. And the danger is if you try to do that, instead of bringing benefit, that might bring obstacle for the development of your realization. So there’s some other teaching, you know, very clearly stated in the text. By exposing your realization, by exposing your your your practice, especially verbally and physical level to other is instead of, you know, generating benefit, rather it would be obstacle. You know?
That’s why one of the samaya, one of the commitments within the serious practitioners, within the practitioners is to not to mention, not to expose your practice. Not to mention the realization. The moment you mention, there’s so many factors will cause to degenerate the realization, the already accumulated realizations. So one of very one of very good example, you know, I knew Guru Geshe Lama Konchog through many signs and also the interpreted by our Guru’s signs. For sure.
Yeah? That’s bodhicitta. But in his entire life, entire this this life, you know, the one one circle of life, he never even declared, you know, one moment that saying to people that, oh, I might have some kind of realization, emptiness. You know? They even say I might.
You know? The always the answer is no. No. No. I’m it’s far, far, very far.
You know? I have so much inspiration on emptiness and Buddhahood and, you know, the realizations part. But the realization in me is so far. No. No.
No. No. I know. It’s no no way like that. So we we all are expected at the time of dying because we still don’t don’t really kind of serious into that advice in the teaching that cannot expose.
We’re still kind of hoping that he will say something. So even at the time of dying, that that that same day, we’re hoping he might say something. At least before he passed away, he might say, okay. I have certain kind of realizations, maybe emptiness of bodhicitta. Total silence.
You know? Just just just total kind of total sign. No word, not even a single word of our realizations. And as a past great enlightened, you know, great realizers such as many great masters and great saints of India, all show the sign after death. They all show the sign after death, the sign of their realizations in order for us not to abuse or bring any kind of negative impact or negation of their teachings and the respect to them.
So at least they show a sign. So that’s why they so Geshe Lama Konchog, he showed a sign that he’s enlightened through a relics, producing so many relics, five colors of relics, you know, actualizing rainbow. You know? Then, I wanna say, you know, from the commentary, the text emphasizes the highest realization in the spiritual, the Tantric, and it was a completion stage is to actualize by the practitioner the sign of leaving eye, tongue, and heart. You know, it’s a it’s a it’s a, like, quite it’s a it’s a fresh, you know, even though you burn for months and months also, you will not burn.
You will live as a fresh. You know? So this is, you know, he he he really, you know, show all those sign in a in a in a real form. You know? So after cremation, the the the body burning went for three days, you know, twenty four hours burning.
You know? Normally, that kind of amount is can burn at least, like, ten, thirty bodies. You know? So so, you know, in in the ashes ashes is like the powder. Yeah?
When you put your dry finger there, you know, all stain with the with the white ashes. But in the ashes, leave a solid heart, the the whole heart, just in the ashes there, warm. Then the eye, you know, the whole eye inside the eyeball, every whole thing And then it just stuck on it just stick on this this this bone and in the ashes and including the eye vein, the the the the black one in the the the eye, the vein, everything. So and the tongue, you know, like like like it’s just like like like you barbecue like that. You know?
But not really well barbecue, like, just just pudding and tail, like, you know, quite fresh. You know? It’s in the tongue the tongue is not, like, cut and put there. Not like that. It’s very, very, very complete.
So when he was dying, in fact, we saw that, you know, he was opening his mouth. We saw his tongue is actually, like, kind of shrink shrinking, You know, at the at the at the last at the after he stopped breath, we actually can’t really see the tongue. But we can see the the the tip, you know, somewhere here. So in the cremation, the whole tongue is in the ashes. And all these three, we really found, and it is according with the teaching.
According with the teaching, you know, quote. In Tibetan, they say is a heart. Is tongue. Is eye. Is three.
You know, is regarded as a as a is the one of the most obvious sign that practitioner actualize the completion stage of tantric practice. Means already beyond part of beyond the ten grounds. Already beyond ten grounds. Means once you complete that, the next moment is buddhahood. So you see?
So then amazingly, you the the tongue transform into a Tārā, image of Tārā. You know, the tongue become dry, isn’t it? After one, two weeks later, it become a Tārā. You know? So the eye, like, become like a crystallized.
Still the veins are there, but they’re crystallized. They start to dry. You know? The heart start to dry, but they produce a red relics, red color relics. Produce very continuously producing red color relics.
So so but his life, you know, is one of the most ordinary man. You know, he acted. He’s like like nobody. Even though he is somebody that within few decades after, he can be the one that who really did the most serious streak and solitude retreat for twenty six years, you know, in in the cave. And for thirty six years, was like like a almost like bad body.
You know? It’s no proper place. You know? Meditate under the tree. Meditate under the cave.
Right? In the cave like that. You know? Then for eleven years, no food. No gross food.
Not even a single kind of like a, you know, single nuts. You know? Single nuts. Total no gross food without eating for eleven years. So it’s kind of a fairy tale story, but it is a fact.
It is real. You know, it is if you don’t experience by yourself being there, it’s quite difficult to kind of, like, believe, but it is it is real, and it already happened. And that happened during our time. It’s not about two thousand six hundred years ago. You know?
And it’s so encouraging that if we really practice, it’s achievable. You know? This is not just mainly kind of superstitious belief, you see. So and he is regarded as the true Kadampa Geshe. You know, he’s regarded in his school from his university.
He refused to take the it’s not refused, but it was the circumstances. It was nineteen fifty nine. He was offered the highest degree in Tibet, number one, but he didn’t take the degree. So he’s not even a graduate as a Geshe, But he was called by every single respected monastery as a Geshe. So the Geshe is referring to him as a true Geshe, the real Kadampa Geshe, you know, and who live a life with the Lojong practice.
It’s total practice. So in the past, some of the subject that we cover that when when people’s criticism come, you should transform your mind, apply mind training teaching there. So one of the time when Geshe-la was changing his cave from the one to the another, when he come down, he had to walk through the village. So he was very ragged. You know, there’s I I mean, the villager, they saw the only small pieces covering some, you know, secret parts and some other part.
For for twenty six years, he’s just wearing the one same robes. So it’s all gone. You know? So so look very rugged. You got rugged?
And and look very and he has a big size body. And I don’t I don’t maybe he must be very long hair. I don’t like I mean, they describe this like well, it’s really like a evil demon is coming. You know? So the villager threw stones, you know, throw a storm to him.
And some of the villagers, you know, the the roads are very narrow. The houses in those villages, they’re very narrow. So when he walked, so people, like, you know, laughed and waited with dirty cushions. Very dusty and dirty cushions. When he arrived, they banged the dirty cushions to throw all the dust at him.
You know? So so he was expressing during one of the during many of his teachings that, you know, it’s one of the most blissful experiences when he when when people do that to to to him. It’s, you know, one of the most blissful experiences. And take the opportunity. Is there any more disturbing emotional thing within him or not.
It’s it’s like good regarded as one of the best teacher. Those people who are abusing him are like best teacher to reflect into him and to check. Is he really in the mind training or not? You know? So that’s the time that he got opportunity to pray for those people to subdue their mind and accept with so much joy and like that.
You know? So later, after he really come out, after twenty six years, or later after he come out, all those big people become one of the most devoted disciples. All all those people. So sometimes we shall even make a joke when they come, you know, remember. You know?
They they remember. You know? But they they really did confessions, and they are most devoted disciples. It’s, you know, it’s it’s like that. So so so so I don’t know why.
I don’t know how to link now. I don’t know. So, anyway, better stop here. Yeah. What happened your mind training without others notice, you know, without others notice.
And and and almost all the past practitioners, I mean, the great serious practitioners of, you know, they never change their their external kind of aspect aspect, you know, while gaining the tremendous realization in the mind training teaching similar to Gishi. So there’s one teaching of the Geshe. You know, one of the texts also states that You know, the whenever, you know, abuse or a negation or kind of like a disrespect, you know, given or shown by others is one of the best, one of the most appropriate opportunities for us to seriously look into ourselves and to kind of measure the level of delusion in us. When people didn’t don’t disturb you, you feel like you’re quite subdued.
You know, you feel like you’re quite subdued, but it’s not necessary, you see. When people disturb you, and that is the time that you really can see whether you really subdued or not. So, you know, so so then so from that point of view, you know, it’s it’s so kind and so so, like, precious those beings that who who actually, you know, like, giving harm to us, you know, so it’s still generating negative karma in return. We should appreciate and should should should look into a seriousness in ourself, and we should measure our delusion. And based on then then whatever remaining delusion is there, we should put extra effort to purify that.
When people treat us badly, again, one of the teaching is that if people treat us badly, then if there’s within us, if the anger is the strongest delusion among all the other delusions, then we should put extra effort, you know, to to to purify the anger. You know, after notice that anger is the one of the most, you know, one of the strongest delusion in us, you know, compared to others, like a jealousy attachment, then we should put extra effort from that very on, on that very spot, to the anger and purify it. And from that point of view, again, those harm givers are so precious to help you realize and to speed up the purification of your emotions. So then now the fifth commitment, do not do not speak of the diff what do call defect? Defect.
Defect. Do not speak of defects of others. You know, do not speak of imperfection or the weakness of others. You know? So there’s a certain you you can you can also say the the summary, the meaning.
You can also say, do not speak about the degenerated limbs of others. You know? So so such as, you know, when you when you see blind, you know, we from from our heart, we shouldn’t kind of, like, discount them. We shouldn’t neglect or abandon them. From our verbally, we never ever say blind.
You know? In Tibetan, the very word called is like is like is is like even you’re not blind, if you do something wrong, it’s a very, very bad word. Means like blind. You blind like that. No.
It’s very bad, very hurting. So never never speak. So if if you see, like, retarded people, you know, we cannot we cannot we we should we should really call their own open name, you know, and verbally, we should we should treat them as a normal human being. You know? And, again, one of the one of very important message to us is cannot cannot show pittiness to them.
You You should be compassionate to them, but cannot show pittiness. It’s so pitiful, you know, look down on them. You know? We all we we kind of expose their weakness from our eye to them. You know?
Cannot expose their weakness. Don’t let them don’t yourself be the mirror for them to see their weakness. Never. You know? And then I think in the in the in the, I also said one thing in the, you know, the I think the the through the interview, I experienced that.
You know, I when I was a little boy, at the age of seven something, I was helping my father in porter, you know, carrying a big bag. I mean, not big bag. About ten kg rice is quite heavy. You know? Seven years old, skinny, you know, weak boy.
Ten ten kg is quite heavy. Very heavy. On top of that, you need to carry the pots to cook. Then, you know, some place, there’s no wood. We have to go through, like, a big river and and and the sand place, you need to collect wood.
So you have to put the wood to cook food. Yeah? So so very heavy. You know? So so I have to carry on that.
So then people are working here. They some are from some are villagers. Some are maybe fathers, friends, whatever. So they all the time express when they see me. So petty.
So petty. So petty. Like that. You know? It’s the expression very loud.
So pretty. So instead of, like, you feel that somebody is caring for you, rather you feel more weak. You feel you feel, yes. I’m really beautiful. Yes.
I’m I’m poor thing. You know? Like, then you really, like if if if you see a clip, you feel like jumping. You know? You know, you have to go through many clips.
Yeah? And you see, oh, I see. I think the best way to be not to be beautiful is jump from the clip. Also, mind start to that come, like, negative mind also start to occur. So it’s I really understand, experience it.
So, you know, in a in a so after that, I go to a village few few times. So many children are like that. They’re porters. You know? So so normally, you know, the the sweets are, like and maybe about ten, twenty sweets is less than one cent, Malaysian cent.
You know? So you buy normally, it’s the whole bag is actually sweet. Sweet. So so when you when you see those poor baby porters, We give them one sweet and tell them, wow. Good.
Strong. You know, you’re a good boy. You know what? I’m so inspired. You know?
Like, what? Immediately, you know, even, like, they feel like the the the the lord, like, feel like like, even like you show you some the shakes, you know, feel like become lighter. Please there’s no other way to change their lifestyle. You know, you will not carry their their their their luggage for sure. And you cannot just take away the children and say, I’m going to bring to school and educate them.
No way the family will let let go. And and even you can do one, but but there’s hundreds are like that. So the only way is at least do not feel pity pity. So same thing when we when we go to old folks centers, you know, the, you know, the leprosy centers and when you meet cancer patience or anybody anybody who is suffering, you know, the first thing when you meet, you should, like you shouldn’t be, oh. Even the expression, you know, you are, like, you must you you you show them that they are really tremendous suffering, and you shouldn’t show like that.
So my experience is, first thing, laugh. You know? Like, do some kind of, like, very life. You know, like, they should see from your face that their condition is not really that bad as they thought. You know?
At least from this person’s impression is, I think I have some hope. You know? I have some hope. You know? So so it’s it’s like that.
So yeah. Of course, in your heart, you should, you know, like, do call, overwhelmed with the compassion or whatever virtuous thought that you have. And physically, whatever that you can manage to help them, you do. You know? But at least you shouldn’t be the mirror for them to see their their their what do you call?
The what is suffering. You know? Sympathy. That word? Suffering?
Weakness. You know? Yeah. I mean, all the wrong things, wrong words you can put here. You know?
So so so it’s like first thing because we we do visit, you know, patience and hospital, see people. When we go there, you know, if you want to give them a hug, you know, shake their hand or wanna bring flowers, whatever, but with some kind of, like, you know, basically, like that. But be I mean, be ready in nature by understanding that I’m I’m there to actually give some hope, give some help and hope. So in that manner, you know, you you have to, you know so so so like that. So so here, this the fifth commitment is is advising us to practice, you know, never look down on others limitations, imperfections, weakness.
You know? There’s some teaching I saw that they even put a limb, you know, the degenerative limb. So it’s it’s referring to the blindness, you know, deafness. And, you know, like, some have a mental disturbance, you know, And some, like, you know, like, physically, maybe, a scar or something, you know, like, a bit bit not so nice, you know, look or whatever. You know?
We we shouldn’t we always should should should see the positive part of them. You know? Like, also, you know, like, I I yes. Because, you know, like, I mean, within the I don’t know. Within the females.
Yeah. They’re so concerned about, like, fat. You say, like, you know, the moment you say little something about, like, fat like that, then get so much disturbed, upset. You know? You can you you you watch.
You can see that. Sometimes you this is the airwaves. You just hear it naturally. You see? So, you know, children, you know, beauty is is dependent on individual’s karma.
Some are, like, such a the physically, you know, like like, there’s no proportion. There’s no no but they have such a wonderful, you know, relation, such a wonderful family life, you know, such a even the, you know, the marriage relationship, you know, like, it’s such a stable, you know, such a respected everything is perfect. So when you when you really I don’t know what really exactly the pity pity pretty pretty. But when you look at them, it’s quite scary. You know, the face, they don’t look very ugly or whatever.
You can say that, you know, you mean. But they have such a wonderful their their their life. You know? Like, some is, you know, in the in the in the world, the the the the characteristic of beautiful. So beautiful, but everything’s failure.
Also, everything failure. Like, somehow nobody likes. You know? So you see. So there’s no kind of like a independent, self existing beautiful is there.
It is a definite. It’s really emptiness. You know? It’s mental imputation based on the coming reflection of the past. You know?
For you, it could be very beautiful, but for you, could be very ugly. You know? For you for that person, could be that is the best in the whole world, but that person could be the for her, for him, could be the worst in the whole world. So is it so such like like, you know, you always use nice words, you know, even how old he or she is. You know, you shouldn’t say, oh, you are look so old.
You know? And then how fat? Oh, you look so fatty fat. Because I see these people very so much affected. You know?
I don’t know why. I feel I I have a suffering of being so skinny. I wish to get some fat, but some people have so much suffering of getting fat, you see. So again and some says fat is not good for health. But then some also say skinny also no good for health.
They say, you know, but some say very skinny, they have more sickness also. More so also. Some, they’re very fat, but they don’t have sickness. They’re okay also. So it’s, again, the the the fundamental is karma.
You know, it’s nothing much about, you know they say fat is no good. Yeah. No good. Maybe conventional, it must be no good. I don’t know.
But but that is not the not the not the main thing. The karma is there. Know, some some whatever it’s okay. Is it? So but here, the and what I’m talking is from this advice for us to pass pass and not even show the physical kind of reaction to look down on people’s image, people’s physical label, or the weakness or whatever.
You know, we have to be full mindfulness that, you know, from heart, we don’t even bother about that. You know? From our speech, we never speak about that their limitation, their imperfections. You know? From physically, we make sure don’t don’t show off that you are better than others.
You know? So so this is very relevant to us, you know, to to us. So here, this state this state that the the the fifth commitment state that you should never speak of other’s diff defect defects, neither they are worldly defects. So these two have to be different. So so okay.
Yeah. This state this state what is status? This how to read? How to read this one? Status?
This states that you should never speak of other’s defects. So there’s one defect. Neither they are worldly defects. So the first defect is referring to what? No.
First defect is referring to what? And second defect is referring to what? What you understand from here? Yes. The first defect is referring to special defect.
Second defect, defect is referring to ordinary, whatever I say just now. The first defect is referring to special defect means if you see somebody broken samaya, we shouldn’t the advice of the Lojong teaching, we shouldn’t speak about their broken samaya. You know? If if if somebody but even, like, you know, like, as I mentioned earlier, even, like, like, according with the advice, like, those student practitioners, you know, they are they broken samhaya with their guru. You know?
Like, his son has to speak. It should should die. If we want to say they are wrong, we have to have a total full knowledge why they are wrong, how they are wrong, and you really see the the disadvantage of them following that path. And you really know the full that you really know the full picture of the advantage of falling into right path other than that path, then you can you’re you’re qualified to speak. If not, that advice is not to speak.
Not to say anything. Not to judge. If somebody took refuge and you see follow following into the you know, following into not following the refuge vow, based on this advice, shouldn’t speak about their their their faults. And even those who break the bodhisattva vows, you know, even the the five day vows, Prātimokṣa vows, even the one day vows such as minor precepts, we shouldn’t speak about. We shouldn’t we shouldn’t we shouldn’t even judge about that in other.
Verbally, shouldn’t shouldn’t speak about their their broken commitments. Physical gesture, you shouldn’t, like, kind of show them that they are they are broken, they are breaking the samaya. Shouldn’t shouldn’t. Advice is children. There’s there’s some of the other teaching even stated, even you see, like, say, moms or nuns distraught, you shouldn’t you shouldn’t speak about their faults of disturbing, you know, their faults of giving other vow.
And especially especially, let’s say that one especially, let’s say, fully ordinary monk disturbs, then the novice monk is lower in the vow than a fully ordained monk. It has has even more responsibility not to speak about the fault. If it’s a laypeople, then if any Sangha, you know, they they they they do mistakes or broken samayas, or including giving up their vows, shouldn’t speak about the faults, shouldn’t even comment about their faults. In your heart, shouldn’t even think about the faults. Speak shouldn’t speak.
Shouldn’t even act that they are shouldn’t even neglect, you know, their faults. So this is based on the but as an abbot, have to speak about their mistake. I bet the who give the have to speak about their their their mistake. So so there’s a, like, there’s a certain kind of responsibility in different different areas. You know?
But but for the for the common people, you know, to protect our practice and not to commit negative karma, advise, the commitment is we have to have a commitment. We have to keep in our heart is never to speak about their faults. So including the volume defects, and as I mentioned earlier. So the conclusion is never ever never ever concern of other’s faults. Never ever be busy body to search for other faults.
You know? Never ever even concern of of judging others’ fault. You know? And there’s one teaching, again, I think by Langri Tangpa, stated that always has a benefit and advantage of searching faults in yourself, but always has a disadvantage of searching and imposing faults in others. So the so the conclusion of the the the teaching and then the commentary said, never ever, you know you know, speak and including search the fault in others.
You know? Even you see, you should avoid. You should just close your eye for the protection of your vows, your practice, and for the protect protection of not to commit, you know, new negative karma. So here, for instance, by calling them the blind person, you know, the in Tibetan called, know, like a blind person. K?
Then know their spiritual defect. So similar to all the spiritual defect. Oh, okay. You know, the broken samaya, my brother is sitting next to me. Know?
The broken samaya, my brother is sitting next to me. Know? You shouldn’t? No? Don’t even think in your heart.
Oh, I remember. I know he did this and that. You know? Like you know? So if you think in your heart, you’re creating negative karma mentally.
You you speak not mentally only, but also verbal negative karma. And you start to look, your eyes start to roll, physical action, they become our body. So like that. So as I advise, don’t even bother. That’s fine.
Try even bother. So then, rather look rather try to search for qualities in other. They might have every single being, including the hell being, also have a one also have a quality in them. If not hundred, but at least one quality. Even the hell beings also have a quality.
Even the hell beings have qualities. So we always try to search for the quality. So similar thing here, regarding the spiritual defects in our spiritual gurus, one of the most important commitments that we must remember in our heart is once you establish this special relationship with your gurus, I mean, you are spiritual mentors as a gurus, then always search for quality. You know, always search for quality. Never ever even, you know, like, how to say, never ever kind of search for a false.
You know? Even you happen to see a false and the remedy there is immediately apply this in your heart. You apply a remedy. The direct remedy is, oh, my delusion’s reflection. My my own untamed mind’s reflection.
My own untamed mind’s reflection is reflecting in my purest guru. You know? So, you know, if you see guru experiencing sickness and you all the time being meditating, guru is Buddha. Guru is Buddha. Buddha can Buddha cannot fall asleep, isn’t it?
So suddenly you see guru fall asleep. So then you start to confuse. How come? Know? Seems like it’s not Buddha, you know?
Suddenly you got sick, you’re hospitalized, you know? I could be wrong, you know? So the moment you have this kind of doubt, the degeneration I mean, you know, the the discount in your practice is, like, like, a hundred percent. Not only that, whatever virtue you accumulated in the past will degenerate, but to upgrade your your merit is already obstructed. Whatever accommodation past merit, by having this kind of like a what do you call the do you call the hallucination, you know, the kind of mistaken thought will will not degenerate your past accumulation of merit in relation to guru, but it will it will obstruct for you to you to enhance, you to progress your realization.
No? And that obstacle to rest of the realization in the path. So so the the direct antidote, the most appropriate antidote is immediately whenever you see wrong things in Buddha wrong things in in guru living guru, the method is, oh, this is reflect this is a kind of reflection of my own untamed, deluded mind. If guru get hospitalized for your own benefit Yeah. To to for your own benefit of spiritual development, you should immediately apply a thought that guru manifesting always use a word called manifesting.
Guru manifesting hospitalized. Guru manifesting illness is to show us the the teaching and directly the permanent teaching, the human the what is in particular, humans samsaric suffering, which is to go through a sickness, which is go through an aging. The guru guru is dying, death. You should say guru manifest death. Guru is showing the the teaching direct on the the death, which once we take the human body, must go through death, cannot avoid.
You know? So showing the teaching that we cannot have a permanent grasping on staying, permanent grasping on life. You know? So we should interpret. We should apply this antidote immediately.
Immediately. So gurus call you gurus call you, then immediately apply the direct antidote. That thing if the scolding is very harsh, very tough, then you should think the wrathful mantras are coming, wrathful, to pacify your greatest hindrances, greatest ignorant hindrances, delusions, obstacles in life, you know, life threatening obstacles pacified by such a powerful and such a, you know, like like a nasty scolding. You know, the the more the harsh, the more power more more intense one, you should think it’s a wrathful one. You know?
Then it’s it’s slightly lesser one than either pacifying mantras are coming or controlling mantras are coming or increasing mantras are voiced out from the from the guru. Then when your guru neglect you, guru all the time avoid you, all avoid you, then the immediate, the direct the is to apply that a guru is teaching me directly detachment. Detachment. Not to attach. You know?
Not to guru is letting me know that there’s not even a single existing to be attached, including Buddha, including enlightenment, including realization of emptiness, also object of detachment. This guru is giving you a teaching directly. So avoiding by guru is like so kind, you know. The guru is extremely kind. That’s why gurus keep avoiding me.
So so so so like that, you see? So who get the benefit? Who is the benefit? Guru must be literally avoiding you. Who knows?
A guru guru must be really, you know, overwhelmed with anger and and scolding you. Who knows? But by doing this mind training teach mind training practice, you receive only the benefit. And you receive the exact benefit that you want where you just expressed through your transformation of mind. Something like that.
So the so so so like that. So, you know, our our most respectable, look at his teaching schedules. You know? Is if people don’t really understand his way, people will get upset and will give up and will scream and do all sort of things. You know?
Like, the time is like, you you fix five o’clock. Sometimes he come down before five o’clock. Sometimes he’s five o’clock, he start only midnight. And supposed to finish midnight, but go up to next next morning, twelve o’clock. Happens.
You know? It happens. And and those who don’t understand really bring criticisms and you know? But for our own benefit, know, by learning the mind training teaching, you know, we must take this as an opportunity for us to learn the impermanent. The impermanent.
The guru is the whole purpose of guru come to the throne and teach is to teach us the Dharma, which is impermanent, the nature impermanent. Nature impermanent, isn’t it? Now guru is already teaching from his room, not coming down to the throne, the actual experiential teachings of impermanent. So when you think like that, okay. You know, you’re you’re happily will wait.
You see? So so it’s it’s kind of like an excuse, but actually but there’s so much benefit. So this is is a good excuse. Something like that. But, again, I would like to repeat, you know, that that in relation to guru, especially when you receive initiations, commentaries, you know, vows, then, you know, you never you know, you should always be mindful to protect not to have any negative negative kind of projection on on the on the guru.
So so then try to remember the the advice to to apply the the direct remedy the most appropriate remedy immediately. You know? And you can apply same thing to your parents, you know, in relation to your husband and wife, you know, parents and children. There’s so much so much difficulties we have to go through. You know?
There’s so much, you know, it really, like, kind of torturing your life. You know? The most loving husband is torturing your life. Most loving wife. The most like, almost entire world is only one.
Your wife is torturing your life for twenty years. You know, it’s like kind of kind of like like like like it it then that also like constant, like almost twenty four hour. Like that. So if you don’t apply my training teaching, you might give up and divorce. So if you apply my training teaching, you always start to see the sweetness.
You always start to and then, like, then does I think that could be the solution to subdue and then able to bring, you know, again, like, the most affectionate loving relationship within the husband and wife, within children and parents like that. You know? So must use this mind training teaching for all aspect of our life. You know? Yeah.
Otherwise, the teaching will remain in the book, then you waste your time to come all the way to LDC, then then I think no point. You know? So we must because we seriously must apply. Right? And it’s so easy to apply.
You know? It’s just a just a just a thought. And we you see, if we are not so familiar, we must put some little effort, some kind of amount of effort to to meditate when we are you know, everything’s alright. You know, when as I’m as I talked in the past class, that the right time to meditate or those right remedies to to able to overcome all those obstacles or problems. You know?
So meditate one time, two time, three times. After that, any problem come to your life, you you kind of like you get so many benefits from that instead of, you know, being harmed during your life, you see. Know their special defect. For instance, by calling them the morality degenerated person. So here exactly is that, you know, the morality degenerated person.
You see, you know, it’s like that. I think this teaching also should apply that whenever we encounter, like, kind of, like, the fellows of the lower school, let’s suggest, like, say, the Theravadan fellows, you know, come to your your center or come to your house or sits next to you, you always have a have a have a you always should put in the respect of, you know, the great value practitioner. Not not then for the tantra practitioner, then for the Mahāyāna Buddhist practitioner, you shouldn’t say, oh, they are still like baby practitioners. They are lower practitioners. You shouldn’t think like that.
Should respect the most respected. Even, like, nonbelievers or even the other religious believers, you know, come close to you, you know, meet you or come to center, we should we should respect as equal as the most respected Theravadan brother system like that. Most respected human being. You know? So so like that.
So now, number six. Never was it. Do not reflect on other shortcoming. So it’s quite it’s quite similar to the to to the to the previous one. So the the meaning of this this this word, never think about other’s faults.
You can say never think about other’s faults. So this is like, you know, you know, always reflect into your own mind and never ever think about other’s faults. So the word here, it is inappropriate to ruminate inappropriate to ruminate about the shortcoming of sentient beings in general and in particularly those who have entered the monastic order, especially calling your fall your your fellow practitioners. You know? So it is inappropriate.
It is not right. It is unethical. It’s nonvirtuous, negative to think about the shortcomings of the sentient being in general. Say, helping. You know, we always generate compassion, but we cannot kind of, like, like, think so badly about them.
You know, spirits, we cannot kind of, like, think they’re so evil, you know, like, so bad about those beings. We still observe compassion. You know? human beings, loved ones are dear, but the enemy, like, you always regard all the wrong negative qualities in them and expose them and bring rumors and make obstacles. You know?
You know? Even if you feel they are an enemy, even if you feel they are not your type. But but it’s very inappropriate, very negative karma for as a Dharma practitioner, a fellow follower of Buddha Śākyamūni, then it is incredible creation of negative karma. So like that. So in particularly, those who have entered in the monastery aspect, monastery order, means the monks and nuns, you know, never speak about the faults of the nuns and monks.
You know? They are you know? They’re important. So if you no. Listen.
Because they are the represent they are the represent of Buddha. You know? And they have a vow. You know? If you see any falls in them, you should still regard them in the process of training.
You know? Just wearing a robe doesn’t mean they are they are Buddha. Just wearing a robe doesn’t mean they are already enlightened, perfected. You know? They are why they become monk or nun?
Also, they want to they want to be better. They want to be a better human being. They want to become perfected. So so who knows? They are in the process of training, but but still their negative emotion is very heavy.
Therefore, they go they might go into wrong ethics. So, you know, you should interpret that way rather than like, oh, you’re a mom. You know, you’re a nun, but you how can you do like that? I don’t remember. Long long time ago, I watched this Qigong Qigong monks movie.
The Qigong. It’s one of the most lovable movie for we monks and we monks in the monastery. You know? And since this is, like, monastery like movie, you know, the monastery, they allowed to ask to watch also. You know?
And they’re translated in Tibetan. There’s one song. I don’t know. It must be a Chinese song. So something something like that.
He he he sing, you know, very nice one. Listen. Now I I try to watch, but all the actor all changed. You know, there are many new so it’s not like the previous one, you know. It was ten over years ago.
The man man is unbelievable. It’s very, good. You know, because of that, one one stage when I was studying in Sarah, whenever I go back Kopan, that I have one particular shoes. I wear always the lower heel shoes and bit ricket one. So after that, they they the the some of my friends in Copan, they call me the the the reincarnation of the mad monk, the Chinese mad monk.
Anyway, it’s just so, anyway so in there, you know, he he he was eating a drumstick. Dumbstick. Chicken drumstick. Drumstick. So then the lay people criticizing me.
Oh, you’re mom. You know? How can you do it like that? You know? How can you eat meat?
You know? You know? So then he replied, don’t you think I also have mouth? Don’t you think that I have? Only you think only you have mouth.
I also have mouth. So he answered this. He answered just this answer. He said, yeah. Of course, eating meat could be wrong and and I mean, wrong.
Then especially monk eating meat is wrong. I understand. But I still have a mouth, and I still have a kind of, like, a I have a desire to eat meat. Don’t that that you as a layperson eat so much meat, then you don’t think anything about that. And just eating one small drumstick, you you you could so he’s answering.
I also have mouth. So so sometimes like that. So it it means a lot. You know, it it means a lot. You know, the yes.
It’s wrong, but but but, you know, it’s it’s still it’s still an ordinary I mean, ordinary mom. I have a desire to eat meat, so I’m eating meat. You know? Don’t don’t kind of show me that, you know, that you doing that is, like, not at all wrong. But for me, it’s, like, absolutely wrong.
Shouldn’t discriminate like that. You know, he’s he’s not saying that I’m not wrong. Then then another stage, he showed to the the people, you’re eating meat and I eating meat is like is a is a is a totally different stage. No. So you shouldn’t blame me.
So if you don’t understand, okay, I’ll prove to you. So the the drumstick, throw down. So he, like, they’re showing the the the the the fan become, you know, the chicken. You know? So is it now you do.
So anyway so these are actually excuse for us. I especially capture this in my mind is to to show them the excuses. That’s right. So I like that. So we didn’t want to stop.
Especially your fellow practitioner. Then your fellow practitioners refer to the the people around you, you know, who are practicing Dharma. You can also refer to those Dharma practitioner as a brother, brother and sister or Dharma brother and sister who receive who who consuming the Buddha Dharma in in in in in you know, together, you know, never to speak false. So it’s very relevant in our life, you know, in in our in the in the family, if the husband, wife, children all practice Buddhadharma, then never never try to kind of, like, prove that you are much more better than them. And you neglect your wife and, like, scold the wife saying that you should practice like me.
You’re wrong. You know? Shouldn’t shouldn’t say like that. You know? You know?
Let they naturally practice peacefully. You know? Same in the center. I would say, the children have it’s always good to encourage other, but don’t don’t encourage them by supporting the faults. You know?
So even in, like, you know, mandala, mandala offering, like, you know, we encounter. Yeah. When when we do mandala offering, one or two, we we go and help to to to correct the other fellow practitioners. But the way we the way we go to help them, we have to we have to kind of respect their response. If they’re happy for you to help, you should help.
But some of them, they they are not so receptive. Asking your help, then you go to help. But just just you think it’s somebody’s doing wrong and directly go there and try to, you know, mess up everything. You know, I mean, try to help, but then it mess up their heart. So so this is also, you know, especially your fellow practitioners is referred to that.
Yeah. So so, basically, be mindful. Make sure that don’t offend anybody. At the least, you should be joyful towards them. Rather, I know.
This is so so is is is so direct that you get, like if somebody, like, bring mandala, and they are really don’t know how to do and struggling so much, you know, And you should immediately think instead of, like, if you if they are not asking your help, rather you should think. You know, instead you feel joyful for them thinking that, wow. You know? Like, amazing. You know?
They at least, like, trying. You know? At least, like, you know, the first time bring the mandala and trying, you know, trying their best. You know, trying their best in in your heart. You know, it brings so much joy for that person seeing.
Rather, oh, is it Never come to a previous class. Now you don’t know how to do it. You know? Very bad. You know?
How come? You know? Like that. You know? Even though you don’t say, but you you start to think like that, the creation of negative karma.
You know? Rather, if she thinks, you know, amazing, you know, it’s at least like like trying, you he must have so much merit at least to to to try it. And I’m sure by two or three times, he would be even better than me, you know, like, if she think like that. Because normally, like, you say in the puja, when they ring the bell, it’s very disturbing. Some like that.
Some like, you know, some also if you don’t apply it’s my turning teaching. You might generate so much negative emotions. Even though that you are not really go to the person and scold them. But in your heart, you are totally disturbed. So you shouldn’t be disturbed.
So mind training teaching is teaching us, see the positive part, see the good part of them, quality of You know? Never see the negative part. If you see the negative part, the impact is you will experience the negative emotion. So so like that. So once we have this kind of practice, what?
The harmony and kind of the peace, you know, the happiness will be there. You know, whenever the group gather together, everybody has differences. You know? Basically, it’s like a common sense. Teaching us respect everybody’s differences, isn’t it?
It’s a common common advice, isn’t it? It’s respect everybody’s differences. You know? So something like that. It’s up to four thirty or up to five o’clock?
Five o’clock. So if you we do not both control and notice another shortcoming. Even if you happen well, for you are training the mind. You should be joyful towards them, for you are training the mind. Even if you happen to feel that certain association may be inappropriate, since you are training the mind, contemplating other’s shortcoming is inappropriate.
So it’s very clear there. If you do happen to lose control and notice other’s shortcoming, think like this. This is my own deluded perception. So the the remedy is there. Think this is my own deluded perception.
No such a fellow existing in them. No such a, you know, false existing in them. All sentient beings are endowed with the nucleus of Buddhahood. Means all sentient beings endowed with the heart of Buddhahood. Means all sentient beings the the the essence of the all human being is is the is the same essence of the Buddha, which is Buddha nature.
All living being has a Buddha nature. You know, all living being has the potential to be perfected. You know? So so you should think like that. Reflect in this manner and judge and judge this perception to be your own fault.
So remember this advice. Think whenever we see false in other, should think is is a is a perception of your deluded mind. It’s just a projection of your deluded mind. And not only that, you should think every sentient being has a Buddha nature, you know, has a has a good path. You know?
At least there’s one good path, Buddha nature. So I don’t have to, you know, be so emphasizing about their faults. You know? So you see? So then by knowing that, take this opportunity to correct your own delusion.
Means by by by seeing whatever wrong thing that I can see in that person is due to my own faults, due to due to all my imperfections, only due to my own mental imperfections. It’s only due to them. So you should think like that. Okay. So maybe we stop here.
I hear Cecilia saying something. Yeah. Yeah. I see. We have to no.
There’s a have to educate. So maybe I think I could be the one that we have to as far as concerned with our own our LDC here, I think I should I should speak once a while. Not every day, otherwise. So noisy. Yeah?
So I think once a while, I even talked to yeah. I agree with that. If you I can see that. So now I have a special team, you know, SPC special team. So, also, train from that and gradually, you know, send a message to everybody.
So I think I also don’t like to say, but I have no choice. Have to say, so I will say something once in a while. But everybody say also dangerous, you know, danger of, you know, offencing people. You know? So based on the teaching, somebody have to say.
So I think I’ll once in a while say, and hopefully, people will practice it. Yeah. But that’s why very enlightened. Motivation is is a right, but but it’s still always have to put others’ beings as a first priority. You know, the people around you is a first priority.
You know? But but unless they whoever do this, then they they they really like, their realization is very high. They really know that this will bring great benefit to other. Of course, it’s okay. So it’s quite difficult to judge, but the majority here, we’re still ordinary people.
So we have to respect. But just by just by having such kind of, like, mind, good motivation, but I think still because there’s so many other places. Let’s say in the Gumba, there’s ten people doing silent meditation. And if you need to ring a bell, why don’t you go to a witch’s room and close the door and ring the bell, you know, for twenty four hours also? No problem, you see.
You know, unless there’s nowhere to go, then then then, you know, like that is it doesn’t mean that must ring in front of everybody, you see. But, like, say, during the puja, if everybody ring the bell, then everybody it’s okay. You know? But people are, like, doing silent meditation. So even one person, not even ten people, even one person is just silently meditating in front of Tārā, and you need to do your sadhana, and and it’s a and you need to ring a bell.
And if you sit there and you ring the bell, you’re wrong. You’re you’re you’re wrong because somebody for your purpose, for your benefit, it’s your wrong to ring a bell when even one person is silently meditating at the other side. You should go up to room or or maybe at the back or somewhere. Balcony or somewhere. Oh, balcony, you have to be careful also.
The neighbor. You have to be careful with the neighbor. It will make a problem. So like that. So the ritual implements is important in in the but in the respect of the people around you.
It’s the ritual implement also has benefits to enhance your practice condition. So you can just hold the implement. In my case, what I do is you know, the bell like this. Yeah? If you put like this, it’ll sound very loud.
So I’d rather hold here. I hold it, and I it’s a very, very, very small sound like that. Normally, other than the Puja, you will never hear I’m ringing back. Yeah. Ringing back.
Nobody. I even use the big. So so you have to consider people around you. You you get my answer? Yeah?
Thank you. Okay. Any question? We stay at three two one, two minutes. Don’t don’t you think it’s like, you know, that the mind training advice are very relevant to our our day to day life.
And it is in fact, it’s not that very difficult for us to apply also. You know? It’s kind of like it’s a mental attitude. You just have to remind yourself there’s such a teaching. Whenever circumstances arises, you just try to feed our mind with those advices.
I think it’s it will be definitely very beneficial. But anything is is quite relevant? I think put a little pull like that. You know, you don’t even have to think anything. You just put your you know that you’re going inside.
You put your you cannot. Proposal. I mean, just joking. Whatever way may you may you may whatever way helps you not to be irritated by whatever circumstances. And on the same time, not to kind of offense those people.
They have their own belief. They have their you know? They believe something. You know? Whatever.
So so so then whatever whatever is helps, you you should apply. Any any thoughts, anyways, including squeezing your thighs, whatever. Whatever. You know? But whenever they burn incense, you just squeeze your nose like this.
If they see, you’ll be offensive also. So you see? So so so the best thing is you hold your breath. Not necessarily question from this. Any other questions?
Any other questions? Kadrulla. Kadrulla. Kadrulla. Yeah.
Kadrulla is the Dakini. La is kind of like a, you know, like some addition, extra respect. Kadrulla. Kadrulla. Kadrulla.
So Kadrulla like that. Yeah. What’s name? Actually, I also don’t know. What’s surname?
Name cannot find. No. He she’s she’s regarded the oracle of Sri Lanka. Sri Lanka. Is one of the attendants of Palden Lhamo.
Palden Lhamo has many attendant protectors. So she is one of the main protectors from the Palden Lhamo Mandala. Normally people in independent community, they call it Sri Devi. So it’s directly called. So that name is like is is is is because they call her because of she’s the oracle of that date that protector, or was she even giving this name from from from early stage?
I have no idea. So but the best way is to to call Kadrulla. So it’s, you know, everywhere calling her Kadrola. Yeah. And when you receive the blessings then?
I think she she she speak English. I I heard I heard she can speak English. I I heard. So no. Then you can, like, phrase maybe one or two words that you know, to to to get some advice for, you know, overall, you know, say, is there any advice to clear obstacles, both in the body, special, and enhance body, special, you know, goodness?
You know, something like that you want to speak to her. Anyway, she she’s giving advice to one of my. Okay. So we stop here. She’s coming with the two assistant Namgyal monks.
So there’s two the two other monks are coming like that. So those of you who have this this the text or even a print sheet, then, you know, this mind training, the commitments and precepts, you know, try to try to, like, keep in the heart. You know? So up to now is up to you there’s some commitments we already cover. So I think if you keep in your heart, it will be very beneficial in our mind.
So and when you go back, you just you read one more time. I think it’s very easy to remember. It will be very beneficial. Thank you.