Mind Training — 13 Lojong QA

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

About this talk. In this 205-minute Q&A session from Lama Zopa Rinpoche’s 1990 Mind Training teaching, practitioners ask and clarify core Buddhist concepts prompted by the lojong (mind training) discussion that preceded it. Rinpoche explains how the three poisons—ignorance, attachment, and anger—perpetuate suffering, and emphasizes the inner mandala offering as a practice to purify bias toward enemies, loved ones, and strangers, thereby establishing equanimity as a foundation for bodhicitta. He covers the sixth lojong precept on guarding commitments as carefully as one’s own life, then moves to profound doctrinal ground: the relationship between refuge vows and the twelve-link chain of dependent arising; at what stage delusions are permanently eradicated (path of seeing onward); how attachment at death creates animal rebirth despite a life of practice; and the intricate interplay of throwing and completing karma across multiple cycles of life. Rinpoche stresses repeatedly that intellectual study must be paired with merit accumulation and purification to make genuine progress, and that recognizing, temporarily pacifying, and finally eradicating delusions through the proper antidotes—especially emptiness wisdom combined with bodhicitta—is what distinguishes real transformation from superficial label-practice. Suited to serious practitioners with some foundation in Tibetan Buddhist philosophy.

File metadata (for organising)

File: 13 Lojong QA.mp3

UUID: e48e89c0-fa66-42a3-9601-0672d1869cf1

Teacher: Lama Zopa Rinpoche 3

Collection: Mind Training (Lama Zopa Rinpoche 3)

Date: 1990 (exact day not recorded)

Recorded at: Buddha House Adelaide

Duration: 205.0 minutes

Words: ~19,658

So with the positive motivation, then we start this session by thinking the purpose of listening to my training teaching or purpose of attending this very session is to actualize the accommodation of two courses for the enlightenment, which is to actualize the merit of method, which is to, you know, actualize the the gradual realizations in the stages of the path up to through the actualizing the realization in bodhicitta and to actualize the the enlightenment and to act also to actualize the ultimate bodhicitta, which is to realize emptiness value and by eradicating the entire departments, entire delusions, problems, then to gain the the state of the total perfection, which is the state of Buddhahood. For that reason, may I able to they’re most meaning meaningful of this very session. So during the session, please feel relaxed, you know, not too too tense physically, mentally, you know, have some relaxation, some kind of, like, calmness so that it’s easier to digest the the teaching of the Dharma. So the purpose of Buddha Dharma and the purpose of the Buddha’s advice, the purpose of the teachings of the eighty four thousand the purpose of the Buddha’s teaching, the eighty four thousand, the antidotes, and the the purpose of the mind training teaching is to eliminate the delusion, you know, to eradicate the delusion, you know, to eradicate the delusion.

So so here, that’s one of the practice we commonly, you know, practice. Even during every teaching session, we do this practice, the inner mandala offering. You know, this page twenty one under the teaching teaching prayers that we we have just recited. Page twenty one, the inner mandala. So this prayer, this meditation, you know, this practice, this mandala practice, mandalopram practice, this meditation, you know, whatever the word described there, is very, very effective to eliminate the three poisons, which is the ignorant, which is the root cause of all the rest of the emotions, root cause for the all the samsaric sufferings, and root cause for the all the confusions and anxiety, which we, you know, day to day life experience that is ignoring.

Then the the attachment, you know, which is which is one of the very powerful, forceful, very sneaky, you know, very sneaky delusion. You know? The delusion called the attachment is very sneaky, you know, very clever, you know, which all the time find way to, you know, torture us with so much submental sufferings, physical sufferings. Then there’s a the third poison is the anger, which is very obvious. You know, the the anger, which is which is not as sticky as attachment, but at the same time, it’s very disturbing, very, very dangerous.

You know, this the delusion, anger, one moment of anger can destroy entire happiness and it causes of happiness. You know, not just destroy the happiness of the present, but it destroy entire past, present, future happiness, and it destroys the it causes of all the entire happiness. You know, so the anger has has that much power. So in the Buddhist way of life by the Śāntideva, you know, stated that one moment one single moment of anger will can has the ability to destroy the eons of merit. One single.

And not only by Śāntideva, but there’s in many, you know, the teachings of the Buddhas and the great appendix, you know, use this similar code. The fact of the anger is can able to destroy eons of merit that you have accumulated just because of one single anger, one single moment of anger. Not even need one hour to get angry. Not not even need to anger one hour. Single moment and then boom.

It’s like a worse than the atomic bomb. The atomic bomb can destroy external existence. You know, in in one single atomic bomb can destroy large amount of external existence. But this inner atomic bomb, which is far more dangerous and serious, far more forceful and powerful to destroy entire aspect of goodness in you, entire aspect of your happiness, and it is causes of happiness. So you see.

So here, whenever, you know, we have a problem with anger and remember this, Buddha said, the wise man, you know, you know, if we don’t trust him, then who to trust? You know, you need somebody to trust also. We like to have somebody to trust. You know? And in in human realm, very difficult to find a person to whom that you can really trust.

So why not we at least trust your family Buddha? And remember this, one single moment of anger will destroy eons of merit, and the merit, it causes your happiness. Means will destroy the the the past, present, future happiness within yourself, and it is causes, which is the which could be accumulated for for the past three countless eons time. So just remember that and meditate on this again and again. And especially when you are not getting angry, especially when you are calm, then you should think this again and again.

Chant like mantra. You know? One One of anger will destroy three corners of the universe. One moment of anger will destroy past, present, future, or entire my happiness and causes. So that’s best mantra.

Or the most powerful mantra. You know? Because when we recite Omadipuram, sometimes it’s not really directly even the antidote, but it’s it’s not the direct antidote. You see? But if you chant like that, it means you are habituating.

You know, habituating. Habituating means meditating. You see? So you’re meditating on this teaching. There is a opportunity for you to totally free from getting angry, getting anger.

You see? So in our life, all of us have some some some kind of, you know, extra knowers which always trigger anger. There’s some kind of nerve somewhere. You know? There’s It triggered very easily.

Boom. Then I’m sure Shakti Buddha and past great the the Indian panics such as Śāntideva who have actualized entire aspect of qualities. I’m sure they don’t have any reason to lie to us. I don’t think they have any reason to mislead us using this word. Say, one anchor will destroy three continents.

I don’t think they have a reason to lie to us. So I’m sure that could be a fact. You know? And there’s some there’s a there’s a hundreds of reasons to prove this word is fact. This word is a real, and this is a real message, and this is a is a real thing.

But we have only few reasons to prove ourselves this is not real word, not the real message. You know, if we really want to debate, we have hundreds of reasons to to to to convince ourselves this is is a real thing. So it is really real. So we must Face also never turn red, but inside, you know, plan the the the plan you know, plan the strategy, you know, to destroy the enemy. You know?

There’s so much kind of like like a like kind of like a hard planning things how to destroy the enemy, how to fight with enemy. That is even worse anger than the anger which come out of your mouth. The anger, what was it, the expression my mouth or action. It’s much even worse. That is, like, very similar to the attachment, very sneaky.

You know? Outside, it’s, like, so calm, so gentle, so pure, but inside is totally overwhelmed with the the disturbing thought. Whether we want to label as anger or not, that is anger. That is the that is the anger. You know, there’s such a disturbing the heart of hatred, heart of, you know, the thought of destroying other is from anger.

And even that even having that thought itself before performing any physical and verbal action, you already create the karma to destroy yawns of merit. You see? So so scary. So it’s it’s like that. You know?

You see? So now here. Then this is one reason, one portion of reason. So then another portion of this is one portion of benefit through this inner mandala offering, inner mandala practice. There’s another portion of benefit is in our life, you know, we always encounter enemies, encounter somebody that to whom that you you have an extra kind of, like, so called as a love attachment.

And some kind of people that we we we naturally ignore, we regard it as a obstacle or ignore them. It’s like sense of mind that seeing these people has nothing to do with me. Nonrelation nothing to relate with me. You know? It’s totally kind of totally abandoned, called the obstacle, immortal.

Then there’s a obstacle, you know, there’s a being, you know, an obstacle or attachment to whom who who to whom we always over exaggerate, over impose, over exaggerate the the the quality which imputed by misconception mind. The quality which imputed, quality which mentioned by the misconception mind, not a wisdom mind, the misconception mind. You know? Like, over exaggerate. If his nose is beautiful, you say, very beautiful.

You know? The attachment already said beautiful. But then the misconception exaggeration, exaggerate very Everyone, we we we are. Right? Very beautiful.

Yeah. Then the moment one scar come, give him a punch. The moment one scar, you see, very ugly. Yeah. And then very beautiful, then I become very ugly.

You see? So all all those are the exaggeration which imputed by the misconception mind, which in which introduced by the attachment mind. The root cause is ignoring the game. You see? So due to that, we naturally have a bias, you know, towards the in relation to others.

Due to that, there’s no way we can able to practice equanimity. If there’s no equanimity, there’s no place for us to establish the practice called compassion. You know? Compassion is the the heart wish to liberate others from suffering, entire sentient being, you know, entire others. Not not partial.

You have to be impartial. You see? So without the equanimity mind, there’s no way that we can able to practice compassion. Without equanimity mind towards all others, there’s no way for us to establish true love true love. Without the equanimity mind towards others, no bodhicitta.

Without the equanimity mind towards all others, there’s no way we can achieve the purpose of learning mind training teaching. The learning mind training teaching, the goal is to establish two mind. And we went through many times saying the purpose of mind training teaching is to to actualize true awakening mind. And the true awakening mind is bodhicitta and emptiness. You know?

Without the the equanimity mind, no way we can ever establish this true awakening mind. So therefore, not possible for us to to gain Buddhahood if we have these three type of poisons, three type of mental discrimination, object attachment, object of ignorance, and object of hatred, anger, you know, anger. So you see? So here, this inner mandala practice, by doing this mandala practice, the inner mandala practice, will inner mandala practice, it helps us to purify the three poison, ignorant attachment anger, and will also help to purify the the the partiality mind towards others, which is which we always encounter problems in relation to other based on these three type of beings. One is object with anger, your your your your enemies.

One is object with your attachment, your loved one. One is object with your ignorant, the strangers. We always have problem with them. You know, we always have struggling problems. When we meet anger, the object with your anger, the enemies, you know, you create so much negative karma in relation to the object of your anger.

In relation to object of your left one, the the object of your desire, again, you accommodate extensive negative karma. Then in relation to object of the ignorant, which is the the the what do call it? The neutral beings. Again, you lose entire opportunity to practice compassion, entire opportunity to practice artistic mind, the bodhicitta. You know?

So we must purify this kind of partial mind. We must purify we must purify the object of anger. We must purify the object of oh, sorry. Sorry. We must purify the the mind of anger towards the object of anger, the attachment towards the observed attachment, the dark one, and ignorant mind towards the observed the neutral beings.

You know, neutral beings. You see? So either mandala offering will able to help for us to lessen well, you can put us to less lessen or or reduce the number of anything. You know, it will help. The more you practice this, gradually, your anime start to anime gradually, you gradually, you’re you gradually, you have a less lesser anime.

You know? And by practicing this, gradually, you have a because a lesser desire to some some kind of, like, a dedicated some kind of, like, like a separated people or or or beings or object or whatever, means you have less attachment. And and you start to realize the interdependent, interconnected, interrelation with every single living being, right, during this practice. You start to feel, you start to understand, you start to realize, if I meet this person, oh, yeah. I have a positive interrelation from interrelations in the past lifetime.

Well, with this also connection, with that also connection. In fact, every single living being is connected to me. Then then that then this able to establish in our heart that the the the first realization on the the first step of the realization in six and the seven causes and effect of the of the bodhicitta training. The the first one is to see every single living being as your mother. You know?

Without purifying these three different state of impartiality, there’s no way we can able to even establish the first step, the first cause for us to actualize bodhicitta mind. But in order to actualize bodhicitta mind, we need to we need to gain we need to actualize the six causes before we able to realize bodhicitta. We must realize the four six courses. The first one is realizing every single living being is your mother. Is every single living being Every single living, including the enemy.

They have been your mother in the past. Your loved one have been your mother in the past. The stranger have been your mother in the past. So so how can you you you you always, you know, have a very negative, very revengeful and negative kind of talk towards your enemy because they have been your mother part in the past. So you it helps for you to, like, cool.

It ask you to gradually, you know, lessen the anger and hatred, harmful talk towards the the object of anger. Like that. You see? So you see? So you know the game of bodhicitta, first, you need know, so six courses.

Without that, not not possible. Even though how much we talk after learning Buddhism, the logical teaching is to exercise two awakening mind. The one of the awakening mind is for bodhicitta. You know? So but the thing is, without actualizing the the six causes, how to actualize bodhicitta?

No way. No possible. No cause. No reason. The fact is no cause.

No reason. So first, to actualize all living back as a mother. Second is to remember their kindness. Thirdly, to repay their kindness. The fourthly is to, you know, have some sense of responsibility to able to, you know, to fulfill the purpose of remembering everything as your mother and and to to to able to accomplish the task of repaying the kindness.

Ness. Then, you know, what you call the special love. Then great compassion. Then only bodhicitta comes. So you see, even to actualize bodhicitta compassion, not making talk about Buddhism, even to actualize great compassion, which we all the time mention this word, compassion, compassion.

Even to actualize that, we have to we have to have the state of realization that seeing every single living being as your mother. And so it’s a is this it? So by seeing every single living being as your mother, you start to gain a sense of respect to every single living being, and the respect is virtue respect. You You can say mule mutual respect, virtue respect to every single living being. You see?

So once you have that, then only you can ever recognize able to remember the kindness of these living beings. Once you remember that, then only you will put some sort of action to to repay the kindness such as providing service to them, beneficial service to them. You know? So then only possible compassion, then only possible bodhicitta. Otherwise, bodhicitta is just mainly work.

It’s never possible. You see? So here again, the inner mandala offering, here it says, the object of my attachment, which is the object of your desire. And this object, the object with desires and attachment, which which which which can be your wealth, which can be your partner, which can be your food, your cloth, your house, your children, your parents, including your Buddha. It is the object of your desires attach object of attachment.

You know? The desire the object of your desires attachment, even possible. You know? The statue that you host at home, if you’re not hosting with a with a minor with a minor with a motivation of total dedication for the enlightenment, it’s just to to decorate the statue at home. It’s also your attachment.

See? So then you constantly create a negative karma of hosting the statue at home. See, it’s so dangerous. Even you even you host a statue, scripture, you know, if you just put as a declaration, if your motivation is just to set up a declaration, just to admire people, your samsaric friends, It’s a nondarma. You create a negative karma of of doing that.

It’s kind of abusing. It’s kind of it’s abusing holy objects if we have that kind of motivation. You see? So we have to host Buddha statue, holy objects with total sense of to create a cause for liberation, then pure Dharma. Then you must hold.

You can host hundreds and statues, scriptures. The more is better with that kind of, like, a sense of motivation. The purpose of hosting Buddha statue is for to create a cause and condition for nirvana, to create a cause cause a call to create a cause for enlightenment, fully enlightenment, to create a cause to to purify, eliminate entire saṃsāra, such as death, rebirth, you know, death and rebirth. Want to want to purify saṃsāra, death and rebirth. Therefore, I want to cause Buddha statue at home so that I can able to liberate.

So then the whole world like that. That not only that, your body, your own body, my body, which is objecting your attachment. You know? You can see that attachment towards your own body is almost like one of the greatest attachment. Until at the time of death, there’s a danger that you might attach to your own corpse.

There’s a danger of attaching to your own skin. You know? So if if that happens, the the the throwing karma will be actualized by attachment, and that is the causes of. So dangerous. Yeah.

There’s a story. There’s one good I mean, I don’t know how good practitioner, but there’s one very senior, long time meditator, one mom. Meditator one mom. So in all respect, he’s so renowned and very pure practitioner, very humble. You know?

Very nice. Like that. So and a and a long time practitioner. He passed away. He passed away.

So so after he passed away, his attendant was have a great hope in his master. You know? That hoping that this master will reincarnate, become a great master to continue the, you know, the practices. You have a great hope. So when to when to ask some predictions from senior some other masters, somebody, you who has some kind of pair of ones.

So then the master says, oh, your master already born as a frog. Your master born born as a frog. I said, what? How? I said, where?

You know? It’s not possible. He said, yes. It’s possible. Because your master, when the when the time he was dying, he has some kind of maybe some wealth, money.

People make up our offerings or whatever whatever it’s about. Possessions. You know, he had some possessions. So he he he didn’t trust the attendant. He didn’t trust anybody.

So near his meditation hut, there’s a field. So one corner of the field, he dig a hole. So this little possession he had, he buried there. So also whenever he get, like, offerings or whatever, so he go and buried there. He not there to put it in his his his room, the heart, because he he don’t trust the attendant.

So you see so so the prediction, the predict says that the the the says, from the from the meditation your master’s meditation heart, go to I don’t know what direction. Maybe let’s say north direction, something like that. I’m not hundred percent sure the direction, north or east, whatever. Let’s say north direction. I have to go to north direction.

Maybe certain like, maybe about ten steps. You know? And you will find some kind of, like, some kind of sign of take the earth. You will find some sign built in heaven to dig earth in there. So then when you open that, inside there, there will be a one frog.

There’ll be one frog. Then when you when you when you go up to them, then you will realize what I mean. You know? Because your master before die, he was so possessed. He was he died with that that thought of attachment to his that position.

So is it so so then the attendant, you know, were very curious. You know, he went there. He can see some kind of, like, some sign of, like, digging digging, you know, before. He opened, suddenly broke. Frog.

And Frog was actually, like, try there is small body, try his best to cover the bag of the money and gold and whatever that that that the master possess. It’s it’s protecting. And the frog born there, you know, the master’s consciousness, born as animal, as a frog, and protecting the world. You see? And why born even though such a great practitioner, why born as animal and born as a frog?

Such a poor frog. You know? It’s because of attachment towards his possession. So if we when we die, we attach to our body, our our our corpse, then in in case corpse are buried, then there’s danger of burning one of the animal there. The bugs will will eat the eat the corpse.

Possible. Or if we attach to if we attach to let’s say, if we attach to money in our purse, then maybe maybe maybe you might born as a maybe lice no. No. Not lice. Paws.

What kind of sentient beings can born in the paws. Any any type of sentient being, which is quite relevant to can can can live a life there. So it’s a paws you carry here, isn’t it? So sometimes warm, then moisture. So there’s a lot of sediment, a lot of animals actually born through a moisture.

Moisture. So can be can be some bacteria. Your mind born as one of the bacteria there. And you attach so much on your hearer’s head hair design, hairstyle, you know, even at the time of because in entire life, we’re only concerned of our hairstyle. You know?

So so the imprint of that attachment to our hairstyle is so strong, and there is so much danger at the time of dying. We might still concern our hairstyle. If we happen to die with that kind of attachment towards our hair, you know, there’s a danger of either born within and this kind of karma might not even need to take forty nine days. The karma is so efficient. Maybe within next day, before the corpse burn, cremate, already in the head, born as a lice.

You know, the a lot of lice normally born in the hammer, box or lice. Lice. You know? So it it can it can be very possible. So the so how strong attachment?

So the partners, you’re attached so much. The desire is attached. You must respect. You must treasure the relationship, but you’re until, like, you know, like like, you know, when something little go wrong, they’re angry. You know?

And some people just look at your partner, you get upset. You know? People, you know, they they you know, so much so much disturbance. This all are a sign of desirous attachment because of desirous attachment when, you know, when you when when when somebody that to whom that you like, when somebody somebody look out like that, oh, you are. You see?

So that is the sign that you have a desired attachment towards this person. So you happen to die before, or maybe you might burn one of the bugs inside the body, or the or your your your your body. Maybe one of the germs. You got a womb? Womb has some germs, isn’t it?

The danger of burning as a germ is within the one of the womb. So we see and parents, you know, we should respect. We should take care of parents. Yeah. But if we have a desire’s attachment to our parents, dangerous.

You know, instead of, like, assisting, helping the parents, we might mess up our own karma, our own rebirth, and in in particularly, since it’s a it’s it’s a the karmic relationship, it might even disturb influence through your karma to the other person. So you see so so scary. Desirous attachment. Unbelievable scary. So you see?

So so we have to practice renunciation. That’s the whole reason. So so you see, in our life, yesterday we discussed about eight worldly concern. We cannot be too concerned, too too attached on things. You know?

The eight concerns are the that’s the dangerous thing which create a cause for us to return back to the suffering home. It’s it’s it’s all very scary. So anyway, so body, Weld. Then there’s one the one practitioner. Yeah.

One one practitioner. I don’t know if it’s it’s a monk or a layperson. I’m not so sure. One practitioner, which which most of the Katanga master, they use this example. One practitioner born as elephant.

He born as elephant. He then throw the attachment, the karma which create through the attachment towards the the just even the, you know, the the the elephant object. It’s elephant. Because of that, he create the throwing karma to born as an elephant. You see?

So you see so so those are the examples that which which really make us to be so so so careful, especially at the time of dying. We have to be very, very careful. Do so that’s why the the Buddhist recommendation is to, you know, think of your think of any of the Buddhas. Try your best to think of the Buddhas. Try to at least meditate on either compassion, loving kindness, either emptiness.

I mean, the best is if you can able to meditate on emptiness. Or bodhicitta is wonderful. Or you can meditate on you can think of your guru who have a who have a spiritual relationship, you know, spiritual relationship, who already established guru disciple relationship through testing the network, the spiritual teaching. You know? Then when you when you when you think, when you remember them, you know, like that.

So so like that, you see. So so then then we end this, you know, let’s say, rescue us to rescue us from rescue us from committing negative throwing karma. Negative completion completing karma or throwing karma. That will help to accumulate virtue throwing karma or accumulating karma accomplishing karma and which has the ninety nine responsibility to to establish your next free birth. Ninety nine percent has the responsibility that the that the before dying, you know, that mental state has the ninety nine percent of responsibility to to throw which river you want to go.

So if you want to become Buddha, you you should put a full effort in practice of, like, clear light, you know, emptiness, you know, Buddhicitta. Forceful one, you can enlighten. You purify so much karma that time. You can able to connect your journey to journey of death to the clear light mind, then you can able to achieve beautiful. That’s why you can hear within the many mahasiddhas in the past.

After they die, they go in they they they they they go into clear light meditation. That means they are doing the the the practice of the you know, they are connecting their special practice to the clear light clear light mind. And then from there, many practitioners obtain enlightenment, you know, in our minds. You see? So I just I just try to say how crucial at the time of dying our mental attitude.

You know? So in fact, there’s another word saying in in in Buddhadharma, practicing Dharma is prepared for prepare for a death. You know? And, again, Milarepa have always spoken in his teaching or in his song, in his teaching that I scared of death. That’s why I run to the cave or remote.

After run to the cave or remote, fully matured my spiritual practice. Now I am, like, friend, Waco. I’m foreseeing the beautiful journey of the the transition period, you know, which is from this life to this life. You know? So he says, when we are alive, this is a good attitude to fear for death.

But when really death comes, you know, is we shouldn’t have any fear for death. It says good practitioners present, always fear for death. Good practitioner, at the time of dying, so calm, so relaxed. It’s almost like like you are almost like expecting new year tomorrow morning. Is it is it today is, like, the the last day of the year, and tomorrow is, like, most wonderful New Year.

You’re expecting for the child, expecting for New Year tomorrow. You know, the dying person, the good practitioner will be in that station. Like like, I mean, children, you know, new year, the mother give me new clothes. You know? You know?

Like, I and I used to act like that. Wait. In the monastery with the at the end of the year, you know, the let’s say, the last day of the year, then the monastery will give you the new ropes, you know, or your teacher will give you a new ropes. You know? Or at least your family will come and offer you new ropes.

You know? Because whole three year, we are wear only wearing one set. Already torn, play. You know? I’m very, naughty, play.

So torn and dusty, all sort of thing. But, wow, the new robe is so precious. You see? And tomorrow, New Year, plus holiday. You see?

Whole night, you won’t sleep. No. You know? Don’t sleep. The the moment the the moment, like, around, like, three, four o’clock, then he started to scream happy.

Do we Around here and there. And then they’re really extremely happy. You know? So the good practitioner, when the when the death comes, when really say, you you are struggling with because of so traumatic sickness means death is very close. You know?

Tremendous. So much, you know, sick. Very happy sickness come. That time, wow. You know?

My new year is very soon. My new year is is like like like a not many days for my new year. But the really crucial crucial moment, let’s say that or maybe doctor said, no. We give up on you or even more joy. It could be more or maybe next moment like that.

So good practitioner should have a sense of become sense of mental attitude. Now when we are healthy, when we’re okay, we should scared of death. We really should scared of death. Then then now look into teaching. What Buddha says?

Death is certain. Time of death is uncertain. But the only thing can able to rescue you from the fear and from the suffering at the time of death, only Dharma. Only Dharma. You know, this black, black chalk.

Dharma. Nothing else. Only dharma. And what is dharma? Mental transformation is called dharma.

Mental transformation. Mind training is called dharma. You know? What training is what? Actualizing bodhicitta, compassion is mind training.

That’s called dharma. Actualizing understanding or emptiness is called dharma. Dharma. And if you have that dharma that comes, yes, you are perfectly protected. Know, you are totally rescued or protected.

Yeah. So so like that. See? So well, body enjoyment without any sense of loss. So it says here, when we do the inner mental warfare then we should offer the attachment and aversion, the ignorant, like friend, entire friends, entire anime, entire stranger, overall entire living being, including my own body, wealth, enjoyment, merits, everything, Omaha, offer to Buddha by visualizing this in a form of wish fulfilling gem.

You know? Whenever you mantle off in here, you should visualize. If you’re ready, that somehow in your life, how much you avoid anime, somehow you meet anime. Okay. Now here for for you to purify that, for you to have less an anime is all those anime you visualize and visualize as a wish fulfilling gem wish fulfilling gem and bring them onto a mandala offering.

That’s why how important that we should have a mandala base because that has the significance for us to hold all those objects onto a mandala base. But we offer this one. It’s okay. But but from the outer outer factor, there’s not much effect. But at least the meditation will help.

But we have a mandala base, then we do this practice, meditation, where it all comes together. Mandala base has so much meaning and and representations of of the significance which established in Buddhist time. Yeah. Open to Buddha. Including your body, wealth, enjoyment, also transform into wishful enjoyment.

Including your body transform into wishful enjoyment, offer to Buddha. You know? So then you should express, please accept it with pleasure. You know? Then please bless me to be free from these three poisons.

Bless me, free from this partial attitude, attachment to somebody, anger to somebody, ignorant to somebody. You know? You should bless me to actualize bodhicitta. You know? The meaning is actually asking Buddha to bless us to to gain bodhicitta, gain equanimity, you know, gain loving kindness, compassion, something like that.

So when you do this practice, it has the effect of purifying three poisons as well as lessen enemies. Yeah. I think both both. Basically, you know, one is, yeah, it’s is if you have the renunciation attitude. Yeah.

We have renunciation attitude. But in another aspect is for the accumulation of merit and purification of the karma, you really do offer as an aspect of offering, including anything. And there is a teachings to be stated that including, you know, your sickness including the sickness, the negative cells, including our waste, know, urines, every single aspect, as long as existing phenomena through your mental attitude transform as wish-fulfilling gem offered to Buddha. You know, you are not offering urine to Buddha, but it’s like you are you are offering everything, all existing to Buddha. And you’re offering even including saṃsāra, six realm suffering beings, you know, through your mental attitude, meditation, transform your mind to see those as a wish fulfilling gem to offer.

And the benefit that what you receive is blessing of of merit, you know, for that for that reason. You know? Because for Buddha, even bad thing or good thing, whatever you offer, for Buddha is all all appeal all appeal. But why we are offering this is to to gain sense of, what do call it, selfless. Sense of selflessness.

And as you said, renunciation, to to to enhance the renunciation, enhance the the mental attitude of selflessness. That’s what you offer. Because you you are not there to offer to a human being around. We we still have someone grasping. But when you offer to Buddha, you feel like quite okay.

So so at least to it’s kind of like for us to build up our our confidence in this practice. So one day, yes, you totally can let go and offer entire real aspect of your wealth, body, everything to Buddha. So so so so so anyway, this is very much relation to lojong practice. So I just recommend. Okay?

We follow the text. Fifth precept. Guard the two event at the course of your life. So then the explanation. There are these are, number one, the precept and commitment presented in the teaching in the general general.

So here, the precept and commitment presented in the teaching in general. So what are the two events? One, we should guard. We should we should practice guard as important as our life, if not more. You know?

You know? In another word, guard the both precepts as you would to your life. You know, guard as as important as your life. Even course of your life, you shouldn’t let go those precepts. You shouldn’t abandon those precepts.

So what are those precepts? What are the those two event which referring to precept? The first one is the precept and commitment presented in the teaching in general, which presented in general in the in the teachings of the Buddha, in Buddha’s teaching, the general commitments and general precepts. You know? So what are they?

Such as refuge precept. Refuge commitment is a general precept and commitment from the Buddhist teaching. So as a mind training practitioner, as a Buddhist practitioner, you know, as a follower of Chakrabhu Buddha, we must guard if we really want to be liberated from saṃsāra, then if we really want to become a Buddha, then we must guard the general precepts as important as your life, such as refuge precept. If you are taking refuge precept, since then, one should regard refuge precept as important as your life. Even course of your life, you shouldn’t abandon the precept of refuge.

You know, you you should seriously practice. Take as important as your life. You know? So what are the refuge precepts? Abandon harmful actions to others and cultivate the the virtue or beneficial actions to others.

Those are the I mean, this is refuge present. You know? Refuge within. Then, of course, if you go very detailed, then, you know, the the precept and vow of taking refuge under Buddha, precept and vow of taking under refuge in Dharma, precept and vow of taking under refuge in Sangha. So the the vow of not committing nonviolence, a vow of vow of the precept, not engaging in the the harmful actions of one’s body, speech, and mind, either it’s in relation to yourself or in relation to other.

And to cultivate virtue or ethical action of one’s body, spirit, mind in relation to yourself, in relation to others. So this is the principle of the Dharma refuge. After taking refuge in Dharma, we have to practice this. So within the three objective refuge, the principle, the objective refuge is Dharma refuge. We call it direct.

The actual refuge is the Dharma refuge. The the actual thing to cure our sickness is a medicine, not a doctor, not a nurse. It’s a medicine. So so here, to cure or to rescue from the suffering and delusion of saṃsāra is Dharma. Buddha is like a doctor, and the Samar community is is a nurse.

You know? So the so the medicine is the one that we have to eat and we have to cure cure our our sicknesses. So we have to take the advice, direct advice, direct refuse for us to protect us from the samsaric suffering is that refuge. And that comes in two words, abandon the virtue and cultivate virtue. You know?

So so so those are the precept that we should guard as important as our life. Then if those of us who take five day vows, then such as no killing, no stealing, no sexual misconduct, no intoxicant, no lying, You know? So those are the vows that you should guard as as important as your life. You should apply every single day, every single moment those vows, you know, like that. And if you you those are the general precept and commitment from the general Buddha’s eighty four thousand teaching.

Then Buddhist vows is a common precept, Such as abandoning the the eighteen root downfalls and practicing to to to actualize the the Buddhist level precepts as the general general the the the commitments from the from the general teachings of the Buddha. Then tantric bhavs and the precept of the Buddhas, you know, are the tantric bhavs. So then during the initiation, you might receive each individual different commitments, and those you should regard as as as important as your mind. So those are the general what do call it? So two event.

The first is present the common commitment presented in the teaching in general. So those are those those are the present. Those are the present. Then, of course, in relation to different gurus, your personal gurus, the guru have, you know, given you a certain kind of homeworks, certain kind of commitments. Say, you know, ask you to do this, do that, say that you should, you know, do strictly purification practice based on Vajrasattva.

Make sure that every night we sign twenty one times remember to purify your karma. Do every day. So these are also the general commitments that which provided for the for the practitioner. So this should regard as importance online. Then the second, the commitment of this this particular mind training teaching, such as do not speak of do not speak of the defect of others.

So you see, we already covered the eighteen commitments of the mind training teaching. Eighteen commitments. You know? So those commitments also we should regard as important as online. If you practice seriously, yes.

Then one can able to actualize to our awakening mind, then one can able to actualize Buddhism. So acting commitments such as do not speak of others defect defect of others. Do not speak of others fault. One of the commitment, do not speak of others fault. Do not talk about others fault.

You know, do not ever talk about others fault. So so since we are practitioner of my journey teaching, we have to we have to be full mindful, and we have to be total mindful. Make sure that we don’t talk nonsense of others. We we we don’t talk any faults of others. If we have any good things to talk about others, good.

If not, better don’t. And if somebody talking bad things about other, you should run away. You shouldn’t be there. Even they are treating you a delicious dinner, you better run away. You know, treating you such a wonderful, delicious dinner, but the gossip is all talking nonsense and and complain about the and then talking the the false of other, then you should even excuse.

There’s more benefit to say, excuse excuse me from dinner. Leave your dinner on the table and go go off. If you are a strict practitioner, you should do that. It might offend this, but but the the fact is, I mean, you create more negative karma to to remain there, involve to the the the the the negative conversation. You you will create more negative karma.

We have to work hard. You know? So gradually, we will be affected. Yeah. But not necessarily now or today or tomorrow or this year or even.

Try. We we all should try our best from now. You know? Since we are so fortunate, we meet mind training teacher. So fortunate.

You know? You might think you might think, you know, because there’s so many little people listening mind training teaching. Maybe mind training teaching is not the right teaching. Might think that, you know, might think that wrong misconception. Because of too pressure, that’s why people cannot digest.

Because of too good, people cannot effort. You need so much merit. You need so much merit to receive this teaching. You need so much merit to to have this teaching. Lack of merit.

You know? Even you happen to come all the way to the gate, something happen. You have to return back. It happens. If that the crowd is the is the is the is the implement of the purity of the thing, you you you go to, I don’t know, drinking place, nightclub, I’m sure, full full house.

You go to the more wrong place, there’s more people there. You know, the more wrong, you know, wrong worse the place, the more people there. You know? Okay. All religion is wonderful, perfect, but we are very proud of meeting Buddhadharma.

Isn’t it? And and the the teachings of the great compassion, the teachings of the bodhicitta, and teachings of emptiness, you know, when you when you when you you study the criteria, the the definition of that teaching is unbelievable. Such a is a great inspiration, a great heart. It’s unbelievable. You know?

It’s anybody can accept it. Anybody can feel it’s it’s wonderful, you know, when you talk about great compassion. You know? The only thing is we don’t know whether you can able to practice or not, but it is a wonderful thing. And Buddhatanga has this teaching, this true teaching.

Great compassion and emptiness dependent arising. None of the other teachings possess this true teaching. But the practitioner of this true teaching is the lessest number in believer in the world. You know, the practitioner for this true teaching is the lessest, the the the the least least number for the patient. So to to practice, to meet such kind of teaching, you need immense of merit.

Not only work hard this life, but you need even a past lifetime recognition of merit. You You see? So so here, we are gifted to to to take serious about these teachings. We are gifted to be so fortunate. It’s unbelievable fortunate.

You know? And that we sometimes we we really have to think how fortunate we are, but we cannot be arrogant. We cannot we we cannot say, oh, I’m very so much merit. So good. You know?

Again, lose the point. You know? Again, here. The the Dharma teaching, you know, again, is is the Mayani teaching. The more you listen the teaching, the humbler you become.

You know? The the the the more you listen Dharma teaching, the the more years that you are in Dharma practice, the humbler and humbler that you become. That is the sign. And the outer sign is physically become humble. You know, physically, verbally, and in the physical attitude.

So so much mindful of concern of others around. You know? And the mentor is always, as we discussed yesterday, see yourself as the lowest of the all. And if you really cannot cannot effort to see that yourself lowest of the all, then at least think that underneath there’s something which is water, which which I recommended in the teachings. So just think that underneath just accept something as water.

Nothing else. Everything above me, including the earth also above me, even though under my feet. So here, that humbling become. But have to remember always how fortunate how fortunate. How to say?

So, you know, the so you always have to remember, you know, because it’s too precious. Too precious. That’s why that’s why it’s so difficult. You know, it encounters so much obstacle. So you need so much merit, so much, know, strength, conducive condition to overcome the obstacles to in order to sustain your Maitriani practice, to sustain the Mahāyāna teaching, sustain the Mahāyāna teaching within your within within your heart, the practice of bodhicitta emptiness.

You you need you need so much so much merit, you know, so much merit, so much purification, so much mental courage to overcome the obstacles, You know? And so like that, you know? But but to overcome all those obstacles is to remember one thing. It’s it’s too precious, too good, too marvelous. That’s why I ignore the obstacle.

That’s why I cannot let obstacle to carry me out. That’s why I must put in extra effort. You build the courage. When you practice them, you build the courage. Yeah.

Must be good food. I go inside there. Even though the restaurant that which have nobody could be the best food, but because I follow the crowd. That’s our ordinary life, not the other way. Some may not the clothes shops.

Oh, so many people are not, like, going in and out. There’s something. I thought, oh, must be good clothes inside here. Next door, must be the best clothes, maybe cheapest, nicest, whatever. But nobody go in.

So that’s why you feel maybe not better. Don’t even work. Must be not nice. We we make such kind of conclusion. I do.

Maybe you must be also. I don’t know. You see, that that’s our that’s our like, innocent kind of samsaric attitude. So for Dharma, no. Dharma, we can afford that this way.

Dharma, we have to check, as Buddha says, you know, how you analyze the goal, you you know, the audit, whatever some matter or whatever then, whatever from the the the mind you you achieve, then it’s it’s a goal, then you have to check. Study. Check is means study. Without it’s not study, how to check? So study.

Study. Study. Even takes many many years study, you know, study. So you see? So you already now actualize how important the teaching is.

So then you grab it, then you overcome the obstacle by encouraging yourself. This is the supreme. You know, like that, you see. Okay. Honestly speaking, we are like that.

We follow crowd. That’s why that’s you know, we we follow crowd. We follow names. You know, we we follow we are totally dominated by every concern. That’s why we do we we know colors.

It’s very colorful that we attract it. No color, even such a pure also, people are not attracted. Are not attracted. Then, you know, like such a sweet information, we attract. Never analyze properly.

So those are the only concern. So for dharma, we have to have a total different mental state. You know, how to choose dharma, we we need to have proper mental mental discipline. Since even the mundane happiness of this present life will what it it would elude you if these two commitments become degenerate. See?

If even our mundane happiness, even our temporary samsaric happiness, you know, peace of mind. You know, in saṃsāra, you know, the peace of peace of quietness, peace of mind, some sense of kind of a refreshment. You know, like, when you are thirsty, you know, you you enjoy one, you know, Coca Cola or some nice or green or whatever. Even that even that pleasure even that even that commitment pleasure, you know, it comes from practicing ethical life. It means it comes from virtue, comes from discipline, or means it comes from merit of the past.

So to sustain the merit, to accommodate the merit, to to continue the merit is to practice the common commitments and precepts in general in Buddhist teaching and the the in in particular, the commitment which advised the mind training teacher, such as not to speak false of other such commitments. You know? We practice seriously, like, such as eighteen commitments, twenty two precepts, general commitments. Our life become totally protected. Our life become so ethical, so so pure.

You know? When you have that kind of life, you are naturally will start to extract or attract happiness, including temporary happiness, such as, like, temporary samsarthic pleasures. And for sure, you know, by practicing those commitment, we’ll create a cause for nirvana, we’ll create a cause for enlightenment. So if those commitment degenerate, we start to encounter more more obstacles. You know?

We start to have a more kind of sufferings. You know? So hold them more dearly than your life, your own life. Hold them more dearly than your own life. Not as dear as your life, more dearly than your own life.

Your commitment, hold more dearly than your own life. Okay. So maybe we stop here. So, yeah, that is number six. I’m not going to go through.

Train in the three difficult challenges. It’s very, very crucial. It’s very, very important in our practitioner’s life. Training in three difficult challenges. If we want to practice, we have to practice.

We have to we have to we have to able to establish these three difficult challenges. So this we will do next next class. Anyway, just to just to let you know, the first challenge is recognizing our delusion. Second one is temporarily pacifying them by applying any doubt. Temporarily.

Applying temporarily pacifying them by applying any doubt. It’s the second. Third one is total eradication them. You know, eradication eradicating them totally eradicating them or was it eradicating them altogether by the antidotes. Means all those, like, the emotions eradicating, purifying them, including the root of those delusions and those sufferings by applying a right antidote.

So these three things is the challenges in our special traditional life. If we if we have if we understand these three challenges and if we know how to deal with these three challenges, we will definitely become Buddha soon, and we will definitely able to purify our daily karma. Otherwise, how much knowledge you have, practice we do, if we are not applying these three challenges, if we cannot adopt these three challenges, it’s it’s it’s most likely superficial label. That is, you know, purifying negative karma, superficial. Accomplimentary, merit, also superficial.

We will never really reach to the point. You know? So these three are the challenges. Thank you. But these three challenges will under the these six.

Six percent. Yeah. Thank you. Any question in relation to this, PJ? Because we’re going to have a common question answer from five to, I think, six or six thirty.

Five. So so for we have about ten minutes. If there is any question in relation to teaching, please ask them. You have other questions? We can continue later.

Yeah. So for this because yeah. This question is important. But, normally, we say, once you take refuge, and the refuge vow will protect us for this life for sure, not falling into the three glory lamps. That that’s the fact.

That’s that’s the teaching. So now now now the challenge the thing is now we have to go into a teaching of traveling, drug dependent arising. Then we have the answer for this. When so it’s very complicity teaching on the traveling. Yeah.

So so so now here. Traveling, the trap dependent arising, we we call the will of life. You see from the ignorant. Then there’s a twelve sections, you know, how create the karma. Start with ignorant and how it ends, you know, how it circle within the saṃsāra.

So so the twelve twelve link of circle, the the shortest duration to to actualize to complete the traveling experiences, the traveling creations is true. And two lines or three lines. The longest can be maintained eons to complete the complete the the the this the completion circle of actualizing the twelve different stages of the limb. Yeah? So it’s such as in this this this this case, this practitioner’s case.

If he don’t have any previous karma, means if he don’t have any previous the karma, the link within the traveling to born as an animal, then for that life, yes, by taking refuge, you will definitely be protected fall into the villain, such as any more villain. But if we still have many traveling if he still has many traveling ex experiences, which only complete up to certain that is very confusing because I’m I’m, like, talking in the air like that. So you see? So so if you only complete certain link, but certain link, he was interrupted in the previous lifetime. And one of the the remaining link is to born as an animal.

So now growing karma, the completion karma, which is almost half of the link, which linked to his previous life karma to born as an animal. So in that case, even the fish cannot protect him fall into three So you see so why the Buddhist teaching say, once you take refuge for this life, it’s guaranteed it will not fall into three lorilla is in one circle one circle of traveling one circle of traveling without any interruption of other other other links of the negative karma of the past, which has the potential to throw you into your. So, yeah, so maybe maybe once you know, there’s one I mean, there’s many books, teachings on the traveling. So maybe you can read. There’s one, I think, is preparing the one book.

You know, one I I I did one teaching on the trap dependent arising on the traveling. So there’s a book coming by October, I think, during the thousand offering. So so you have to go through. You know, it’s it’s just for short period of time cannot cannot clear your your your you know? So you go through it, so you will start to understand.

But it’s very, very, very good question and and never never trigger this question. So it’s good. Good first. Because we always believe then how come. You know?

We always say after taking refuge is definitely the one for the three. But yet then based on this story, he’s a monk, and he has not only a refuge, but he has even. I’m sure. And I even have a tantric vibes. You know?

But I still have to experience that because of one mistake of the attachment to the position at the time of death. Maybe rest of this is is time in the life practicing, purely practicing. But just because of one mistake and that mistake, that attachment arises at the time of death called the completion link or the throwing karma, completion completion karma, which comes within the traveling. But that connected to complete one of the twelve factor which relation to previous traveling. You know, he complete half, then in between, he interrupted.

So now this man’s case, he come he again created virtuous troubling in this life, but he was unable to complete. You see? So so so after the fall, then maybe who knows? Maybe he’s come and born to be a human. Then then then then again, maybe that that that human will be the the the link to the previous life for him to complete the twelve circle of the twelve limb.

Okay. Maybe I think that mister Young’s conclusion is, you know, in the refuge teaching in the is is is referring to the protection of falling from falling to is is unless that you remember refuge at the time of death by practicing into our day to day life planning so much in print so that you can ever remember at the time of death the refuge so that you’ll be protected, isn’t it? I mean, at the time of dying, if you remember refuge, definitely protected. You know, only one refuge, even any form of refuge will protect them. But then at the same time, once we take refuge, at least one life is secure to fall into.

Again, that is the the protection which granted by taking refuge refuge. The traveling, it it comes with three different categories. Either creation of virtue leads to the twelve circle of such as union god, demigod. There’s a negative negative, you know, like, non virtuous action. Creation will lead to the three lower realms, hell, holy ghost, animal, and the neutral karma, neutral creation of action, which will lead most likely towards the the state of demigod.

I can say demigod or is still in the the concentration realms, which is within the. So it’s like a there’s a three different sections of the. All the good actions will go into the virtuous one? Yeah. All the negative action?

Yeah. But can you interrupt it before complete the traveling? And then for virtual virtual continue with link will be interrupted by the non virtuous link. Non virtuous continue with the link will be interrupted by virtuous link, such as a whole life, very negative person, create only non-virtuous. But at the time of dying, you can able to, you know, do a power practice.

You can able to just somehow you you you you happen to do a emptiness practice. Again, your non virtue continued to ex to complete the troubling was interrupted by one virtue of the completion completion karma interrupted. It’s in the airport warehouse. Where? The The desserts.

So it’s it’s throwing the the mental continue. You know? It’s the six consciousness. They they have the different consciousness. There’s a six number six consciousness, which is the mental continuum.

So in their mental continuum, they establish the the imprint, and that imprint is called the karma, and and there there it’s they store store that. Purification, can you do? The when do purification, you you you take out, throw, and then you can do a more additional version. You know, it’s it’s kind of like purifying the imprints, which means purifying the karma. And accumulating the merit means implanting more virtue imprints.

Really hard disk. The hard disk is the memory is number is gigabyte. Unlimited. Unlimited. So, Shaji Maharishi Buddha concluded.

The omniscient one concluded. We are not omniscient. We don’t even have I don’t even have clairvoyance. But omniscient one concluded, beginningless of our consciousness. But there’s an end.

There there’s endless consciousness, but there’s end of negative consciousness. End of negative emotions means end of saṃsāra. You know? But there’s there’s, again, endless consciousness and beginningless consciousness. You know?

The thing is, I used to think same question I used to think in my memory. The only thing is, even Buddha happened to tell us where it started. Our memory gigabyte cannot able to trace. We don’t have the memory in our our holy life, you know, our our sentient beings, you know, the the the wisdom. There’s no number.

It cannot cannot calculate the number. So Buddha just concludes the beginningless. Make make make make make make our our life easier. You want to trace not enough days to count, not enough memory to to count, not enough number to count. So that’s why it’s a countless beginningless.

karma is countless. Even sentient being is a countless numberless. Then, I mean, Buddha is omniscient. All existing phenomena should be preceded by Buddha, but Buddha himself cannot count. It doesn’t mean Buddha cannot count.

Buddha didn’t tell us there’s such a number because we don’t have that number existing in our capability. I used to think like that. You know? I used to think I used to think, you know, Buddha exactly know where he come from, where will he end. Every single aspect, Buddha should know.

They’re called omniscient. But Buddha have a reason to not to deliver us this point because we don’t have the capacity to to to understand. So when we will understand? There is any day to understand? Yes.

We will understand. Where exactly started? Where will exactly end each and every single action when we become Buddha? When we become Buddha, that day we will know. We will know this answer.

Until then, we will not know the answer. The only answer is beginningless. There’s an end of deluded mind, Samsāra, Because it’s yeah. It’s easy easy. You know?

It’s we also can say. We also we also if we like, we can also, you know, say what what what we were created. If we like, we can say. But the thing is that is not the solution to solve our our our our understanding. You know?

It’s just just make our life easier. If we if we really want to trace back or say, oh, god created. You know? I mean, we also say our karma created. Yeah?

But the thing is, how it created? Can you trace back every single karma? Only omniscient one know. We don’t know. But the subtlest karma only Buddha knows the subtlest karma within us.

We we we don’t have the capability to understand the saproless karma. We don’t know saproless karma. Even Ārya, Arahant, those are, you know, like, in omniscient yet. They also don’t know the saproless karma. Only Buddha, omniscient one know the saproless karma.

So all is creation of karma. When you want to trace back, there’s no number. There’s no, like, kind of say, from here, I started. There’s no such it’s it’s like that. Like that.

So it’s a I don’t know. Yeah. Some people some some scholars, they even, like, start to accept, like, what you call Big Bang. You call Big Bang? You know?

And that means you are pinpointing, you know, that somewhere, you know, hollow thing, you know, from there started. No such thing. You know? No such thing. They only use for comfort their understanding.

That’s it. You know? Yeah. But the the fact is it’s really numberless, meaningless. And that doesn’t mean it’s object or non recession or object or non whatever.

That doesn’t mean that it’s it’s nonexistent. It’s an existent because Buddha can perceive. Omniscient one can perceive. You know, omniscient one perceive. Then then I hear Buddha himself deliver the message to us.

He said our our our life beginning is beginning lust. And the beginning lust itself is existing phenomena. Buddha perceived that. So there’s no such a there’s a point that say that that is the beginning of our life to present our because that is the nonexistent object. So, again, omniscient is omniscient is very fair.

He omniscient one only can perceive the existing phenomena. Nonexistent phenomena, the omniscient one cannot perceive because it’s nonexistent. Yeah. Okay. We do we’ll continue.

Anybody need to go to washroom? Otherwise, I I’m I’m okay. We continue with some of the questions. Yeah. Sure.

Everybody can can can can learn. I mean, if you people you want to go to go back, now it’s a different section. It’s a question and answer section. So if you like to listen, welcome. If you want to go, feel free.

Okay? No. Tomorrow is about meditation and sūtra. So you reserve your question for sūtra and meditation for tomorrow morning. So here is more on the normal classes, you know, the the d DB classes, if any questions.

You know, they already have a lot of questions. And and and and, yeah, in relation to yeah. Like like that. Yeah. Can these questions can can lockdown?

Those are the quite important questions. You know, there’s a misconception. I don’t know. I don’t call misconception. There’s a there’s a there’s there’s a thought deliver that if you take many times refuge.

Yeah, that’s a word. If you take many times refuge, you will degenerate your refuge. You will degenerate your refuge. Shouldn’t take too many refuge. Is that true?

Is that the question? During the don’t take don’t have too many refuge ceremony. That’s that’s the that’s that’s the caution. There’s there’s a caution like that, and there’s a there’s a people do, especially teachers. There’s some teachers do deliver such kind of message.

So what do you think? So it’s the taking refuge will only increase or or reestablish the vows and increase the the benefit of the vows will never will bring degeneration of the refuge vow for for taking refuge ceremony again and again, taking refuge vow again and again. You know? So I assume I’m not sure, I assume that whoever delivered this answer say they will degenerate. Maybe maybe didn’t really understand the the there’s one teaching say that as for the ordained sangha, if you already taken the ordained ordination vows, then if you take a five leg vow, if you go for the five leg vow ceremony, that will degenerate the higher vows such as the ordination vow.

Yes. So I assume maybe apply this reason to the refuge also, which is totally different story. Refuge vow, even ordination, ordained fully ordained Sangha, the more you take, the better, you know, again and again. Because every single initiation we take, first, they grant the refuge vows. Every single initiation ceremony, we take hundreds of initiations, you know, and especially the the the great sanghas, you know, they they to preserve this the the the lineage.

They do hundreds of initiations and every single initiation before granting the tantra Buddhist or Tantra without proper refuge vows, you cannot sustain. You cannot hold the the higher vows such as Bodhisattva Tantra vows. Because of that insurance, the lama always grant refuge vows during the any initiation ceremonies. So that means you’re all the time taking in refuge ceremonies whenever you take refuge take initiations. Initiations.

You know? So so we have answered that. So remember this this this answer that you yourself taking refuge all the time, and then you answer to to to people that you will degenerate. And so so especially if it’s a teacher, it’s a big mistake. It’s a big it’s a it’s a big misleading.

So I have to be very careful, you know, answers. You know, if you’re not sure, then go to us. Yeah. So so here, when we when we call the refuge from the you know, when we first enter into Dharma practice, you know, first we put the first day we we become Buddha Buddhist. We take we do we we do the refuge ceremony, isn’t it?

That refuge ceremony and that refuge, what we are taking the refuge is refuge protection from the entire saṃsāra. Protection from the entire saṃsāra and taking refuge to to protect us from saṃsāra and lead to the nirvana is referring refuge for that. Once you take refuge in that, then you are not advisable to go for such kind of purpose to free you from saṃsāra and and and hoping to receive some help bring you to nirvana and and go under the protection of holy gods, spirits is wrong. It’s wrong. It’s not supposed to.

Anyway, it’s in fact, it’s one of the vow of the taking refuge of the Buddha. But then in our normal life, I mean, we we I don’t know whether it’s nice to you know, I would like to consult you or whether it’s nice to use the word called refuge or not. You know? We we we we take we we get help from human being. We do, you know, help from human beings also, isn’t it?

For job. I don’t know whether you can use the word. We for job, we take refuge from the boss, the company. We we take refuge from the company. But that refuge is kind of, like, just ordinary help for samsaric help and for the samsaric concern and the samsaric motivation.

So in that sense, I think you’re okay to you’re okay to, you know, ask kind of a temporary help from I mean, you you we normally ask temporary help from human beings. And I’m I’m sure if you think is the the spirits are more powerful, then you can ask from the spirits. You think the holy gods are more powerful, maybe you can ask from holy gods. But we have to be very clear. We we are not asking protection or refuse from from Samsāra and from and for nirvana.

Refuse from saṃsāra and for nirvana. We’re we’re not, like we’re not supposed to ask. We’re not supposed to take refuge in that sense. No. In that sense.

In that sense. In that So this two different thing. You know, I mean, I would say two clarification. Now in the middle, as since you have you are taking refuge in Buddha Dhanasangha, you already take refuge because you know they are the supreme guide guidance, has the has the most supreme ability to to protect us from any dangers, any difficulty, including this the suffering of saṃsāra. Since they are the the supreme one, And once you take the fear of them, again, go to, like, ordinary people, ordinary people, such as, like, a holy god and spirit ask kind of help.

Why why don’t why don’t you ask help from Buddha? You know, why why don’t you just even that kind of, like, like I mean, if you get fear, you want you want some protection, isn’t it? We normally born I mean, we we have sometimes fear. When you have fear, immediately, why don’t you just recall Buddha and ask protection from Buddha? It’s nothing about in a relation of liberation and free from saṃsāra.

It’s just temporary kind of fear, and we we need protection. We need refuge. And since you you already know Buddha is the supreme one, why not just you call Buddha and and ask? And in that sense, I think we don’t have to ask from we are not saying wrong to ask from spirits and and and the holy ghosts and humans, but it’s not necessary. They make clear because this can be very complicit.

Window is our refuge, you know, single thing where we can be very complicit. And I would like to confirm when did I say the correct? Is there any kind of correction? Because it’s very dangerous. This statement can be very dangerous.

I make three points. You see? One way is it, refuge in the when first we take the refuge ceremony, the purpose is to be for nirvana, to create to to get a refuge application from Samsāra, old Samsāra Samsāra. So that’s when we the the first time we were going to refuge. And that’s Dharma practice, which is introduced by renunciation.

Renounce of saṃsāra, urging for nirvana, and we take the refuge ceremony, and you go the refuge refuge vow. So that is one section. You know, holy god, all those are your ordinary take some kind of protection from parents. Parent have to you know? So so that is clear.

Yeah. So so my suggestion was you really want to be very clear, then since we already take the efficient with the dharma sangha, no need to ask any kind of assistance from holy gods, you know, spirits. Not not not only at all. You know, when we when we start to ask some some kind of protection from what do call the spirit? We did almost like we discount the power of the Buddha.

We can’t discount, like, we we can’t discount the ability of Buddha. But Buddha, you know, this kind of thing, you don’t know. I’d rather ask spirit. You know? So we’re kind of telling him directly like that.

This area, I better handle with this person. You keep quiet. Sit there. You know? I only for nirvana, I will ask you best if you don’t know.

This is a worthy thing, I should ask. So I think we discount it. You know? Indirectly, I think we are. You know, he know the best for us.

Buddha, Dharma, sama know the best for us. And why not we just follow their instruction? You know, if we really want to practice seriously. Okay. Thank you.

So we cannot say too late. Yeah. We just, you know, say, don’t worry about that. Know, negative because even want to purify, there’s no no there’s no no no time to purify. You only bring more negative emotion, and it will create a total and karma.

Then rather I say, negative karma, don’t worry. I will take care. In that kind of, like, urgency, you better like, kind of you are Buddha there to really, like, protect the person, you know, like, courage then. Don’t worry. They’re karma.

Oh, don’t don’t don’t don’t worry. They’re taking care. They’re fully taken care. You know, they’re fully taken care. You remember the the the the ability of Buddha.

You know? You will go to paradise or whatever up there or whatever. Like, you know? Then the the peace Thank you. Thank you.

Okay. Thank you. So just to explain to everybody here what what this is all about. You know, the Discovering Buddhism program, there are often questions raised and issues raised. So amongst the four of us, we actually discuss the issues that you raised because we we we we know our own limitations, and we want to make sure the Dharma that is shared with you is and at what point, you know, our our affections remove a bit of grounds and parts.

So then the more we discussed, more questions were coming up. So we actually have a basket of questions for Geshe la on this topic of liberation, nirvana, and our hardship and and grounds and parts. So that’s why we’re having this session. Yeah. So Geshe la is not allowing us to appear fools in front of him.

He wants us which we can easily can cover many, you know, area of the the dharma study. So that is can be very helpful. You know? So once you we once we do, like, this kind of discussion, it’s very helpful for everyone. You know?

So so it’s very kind of tend to spend time and, you know, and it it is also it’s sometimes good to squeeze me. Okay. Okay. So the first question Maybe we can. Maybe the first question is, at what point in our spiritual development do the seeds of delusion get removed?

Is it during the path of seeing or only upon becoming an? Only the point we become arahat. And which level is that? Level? So, yeah, arahat, there’s a three three different categories of arhats.

The Arahat the the two arhats in the category is Hīnayāna practitioner, and one arahat is the Maya in within the Maya practitioner. So the first one is the arahat of the hero realizer or the hero practitioner or the small I mean, practitioner. And second one is the arahat of the solitary practitioner. And third one is the arahat of the mayanic practitioner. You know, it’s a mayanic practitioner.

So so Arahant, we also call as a four destroyer. Arahant qualified for characteristic when the when the stage, the practitioner purify completely the samsaric samsaric death and rebirth means purify the six realm. Purify the saṃsāra. Once you purify the saṃsāra, you become the fourth destroyer. When you become fourth destroyer means you become you achieve the the nirvana.

You achieve the nirvana. You you become. You will achieve the. So then so so it’s like that. So now here, not necessarily not necessarily not necessarily omission.

Arahat not necessarily omniscient. Arahat not necessarily Buddha. But Arahat is also in the stages one completed five parts. Sorry? Oh, one complete the five parts.

Completed? One come completed the five part. And that five parts is referring to the the five part of the hero and five part of the solitary solitary practice. Five part of the era, five part of the solitary solitary realizer. You know?

When the practitioner of the solitary realizer actualize path of no more learning, then you become. Then you you you you you purify complete. You achieve. When you achieve the path of $1 learning of the hero, a practitioner, you purify. You achieve.

Become. But as for the Mayanic as for the Maya as for the Mahāyāna, again, now in non complicity, once you talk of Mahāyāna in this stage, you have to categorize them two. The the practitioner who who practitioner who went through the the training in the five part of the Hīnayāna part, such as a solitary and the hero part. Then once they obtain the path of $1 learning of the hero and solitary part of the Hīnayāna, no more learning part, the five part. Then after that, they enter into Mayanic part and could be they are only in the stage of the the first first part from the five part of the Mayanic teaching.

path of accumulation. I say path of accumulation. They are they are but they are they are Mayanic. Why they are? Because they already abandoned the saṃsāra.

They achieved the path of no more learning of the Hīnayāna. But they are not of the upon attaining no more learning shifts the track and enters the Mahāyāna at that stage. But the point of entry, is it always path of accumulation or could be further up? Oh, path of accumulation. Always always inter part of accommodation.

But yeah. Always internal part of accommodation because even though that you already attended path of no more learning of Hīnayāna, but there is still baby for the bodhicitta. When you first actualize the spontaneous bodhicitta realization, which which which actualized by the Mayanic renunciation, they are first time entering into Mayanic path. And that path is that path is called the the first moment of the path recognition. And that is a synonymous, like, you know, the is in in one moment.

First time the first moment experience of spontaneous bodhicitta, first moment of the renunciation of Mahāyāna, and first moment of the part of accommodation, and first moment of the bodhisattvahood and becoming a real Bodhisattva practitioner. It’s a synonymous in all in one time, in one spontaneous. Sorry. Sorry. I understand.

What is all that one time? Part of part of Mayan renunciation. You know, when you first taste spontaneous Mayan renunciation, first taste of bodhicitta, spontaneous bodhicitta realization, Then these two are synonymous same time that you first time become Mayanic Bodhisattva. I mean, first time become Bodhisattva. First time enter into a Miami park.

So these are the, like, simultaneous achievement. Okay. Then then then what else? So like that. So so this one is like who go first practice the Hīnayāna part, either a Hira or either solitary, accomplish the five part, then interact with Mahāyāna.

But there is a Hīnayāna practitioner who go who only interact in the first part of Hīnayāna. After that, they change their mind. They divert to the Mahāyāna part possible. But but it’s limit chance. Many Hīnayāna practitioner, after they realize the emptiness directly, after they become after they obtained it path of seeing of the Hīnayāna practice, path of seeing of the solitary and the hira, then they again divert.

Before going into part of meditation and part of no more learning of Hīnayāna, they directly enter into Mahāyāna path. They they divert from the path of seeing to Mahāyāna path. For that case, that Mayanic practitioner who just went through the few stages of the path of Hīnayāna, those are not. No. No.

Sorry. No. Those are not. Yeah. Yeah.

Right. They have to put I wanna say, they have to put equal effort of the first time, you know, direct into the path to attain in the bodhicitta. But at the first concern of the emptiness, yes, they have already obtained the emptiness that realization when they were in the. So so but then again again, it’s regarded that those who enter from the hina and the park is regarded a bit how to say, the the the wisdom is slightly slightly slower than those who are directly entering into the Mayan part. So due to that, even they finish five part of the Hīnayāna, when they enter into Mayan part, the duration might still take a similar time.

Only. After practicing some time, after I realized emptiness, suddenly he met he met a Mayani guru, Mayani karma friend. He said, oh, you know, nirvana is a freedom for yourself alone. You know, there’s so many beings are in the relation to you. Why don’t you do something which for everyone’s liberation from saṃsāra?

You say, oh, I see. Okay. At that case, then how do you go about? Practice compassion. Practice bodhicitta.

Then suddenly change change the the the part, you know, the diversion diversion part because of that reason. No. No. He only to do that, he need some kind of inspiration inspiration by somebody else or maybe due to his past karma or so much a, like, a sense of inspiration to learn Mayan teaching. Then because of that, then he want to divert.

The moment he want to divert, actually, his his his vision to achieve nirvana already ceased. The self liberation is already ceased. Then after that, he start to study or or can enter into Mayanic path. So, again, you see, Mayanic practitioner and Mayanic the practitioner who enter into Mayanic path and practitioner who is just a Mayanic practitioner is a two different thing. You know, we are Mayanic practitioner.

I don’t know. You I’m totally definitely, I’m I’m not into Mayanic part. I’m just a Mayanic practitioner. In order to enter into Mayanic part, first, we need to have a spontaneous renunciation based on the the great compassion of entire living beings freedom from suffering. Spontaneous means that, like, without any kind of force or condition, the spontaneous nonstop spontaneous, you know, the renunciation.

Not only that you need to have a spontaneous bodhicitta. Not only that you already have to obtain it, the the perfect realization and compassion, then only you are entering into the path. Because, again, here, whether enter into a path or not is whether you have obtained the spontaneous relaxation or not. So that is the border. That one is, like, sometimes have, sometimes don’t have.

Like, I don’t You know, like that. You see? But the exponent renunciation is you have to gain the renunciation by applying reasons, understanding the nature of the saṃsāra, and knowing conviction of nirvana. Based on that, like like, you are completely, you know, what you call the impulse of this attitude. Right?

Like, seeing seeing seeing entire aspect of saṃsāra in negative. Means means false. Sorry. In the in the quality. And and having that inspiration spontaneously without any people reminding you, without any even reading a sūtra or whatever, having that is the stage that you actually gain a realization on renunciation.

And that called path. And first time you enter a new Hīnayāna path. You know? Into Hīnayāna. Next question is, is it correct to say that in any one life, we are living an infinite number of sets of twelve links.

Oh. Yeah. So yeah. We are living in the infinite sets of twelve links. We Not we are.

We might be living in the infinite sets of twelve links. We might not quite sure. This is a it’s again the complexity of karma. We have to know how many sets of traveling that are remaining within this life. It means we need to know the exact amount of In nirvana, there is still is still a condemnation.

There is some have a condemnation. Some don’t have a condemnation, like any kids. Like, let’s say, you this life, I’m an ordinary human being. I’ve already obtained a part of meditation of the Hīnayāna. Then age of fifty, I enter into a normal learning Samsāra, suffering.

So now ask, do you have suffering? No suffering. But do you do this practitioner who obtain the nirvana possess condemnation or not? Yes. What is the condemnation?

The same body. The Contaminated is using the same body. And when the condemnation also eliminate in the nirvana, when the person dies, when the when the practitioner decay the body, I mean, the die die, then the consciousness is total freedom from both suffering and condemnation. You get it? Very good.

Yeah. How the debate arose was this, if our hearts have attained nirvana, and if enough, nirvana is a state of peace and freedom from suffering, That’s the warm that’s the phrase. And how is it our hearts die terrible deaths? Because those are suffering. Contaminated.

It’s a lot of terrible suffering. It’s a decay of contamination. You see, we when we I all sort of thing there. Because it’s Contaminated. The body is still the same condemnation which we used to use in the Sansara.

But suffering is is a sense of mental attitude. There’s no suffering. It’s freedom of suffering. But that one is just we when we see, we look like this person is suffering. But free from suffering, what we see that actually is is is just aspect of of of totally purification of the condemnation.

That’s all. Okay. It is just the fact of a terrible death. It is not an experience of suffering. Yes.

Okay. Not an experience When we become Hīnayāna and when we obtain Hīnayāna path of no more learning, means achieve nirvana, there is a possibility of still remaining the coordination. But when we achieve what do call the like like like, free from entire combination. If if it’s yeah. If that’s the case, then why is there the result of death by cutting the head off and things like that?

Oh, that is But, of course, until the is there, the is still there. So but that one, we don’t call. We have used, like, like, kind of like a like subtle development. You know, we use different different language. You know, we use instead of using karma, we use development.

You say, oh, gross development, subtle development. Even after you purify throw you to take river in saṃsāra. That is from the root also very five percent, the root. But that root, again, not referring to the defilement. Again, you have to differentiate deferments and and the sumsabi.

It’s very complicated. They say, they I didn’t have to differentiate that the entire course there was an entire when you achieve the entire courses of saṃsāra is pure. Right? And if you say that, then the debate may come. Then how about ignoring?

Ignoring is not the the causes of saṃsāra. You know? So then here, again, we have to say, oh, that’s a development. That’s that’s a development. That is a different job.

You know? They’re different, you know, Yeah. That create the karma. That karma purified, which which lead to the saṃsāra. But the ignorant, the which possess within the mayonic practitioners in the past, that is then again comes in two different phase.

The Hīnayāna is emptiness of selflessness of self. Mahāyāna, emptiness is selflessness of phenomena. Even though it’s still the emptiness. So the forcefulness of this emptiness, emptiness of self grasping cell is is is less force. Emptiness of grasping of phenomena, greater force.

Greater force. Then now go to Mayanic path. Since emptiness of selflessness or phenomena is the antidote to purify entire stage of development, then since there is a category, you know, they divide it into nine different sections of the departments to purify. How to go about that? Then normally we use the ten grounds.

You know? five paths, part of accommodation, part of preparation, part of meditation, path of seeing, part of meditation, part of no more learning. When you reach part of the seeing, after completing part of vibration, path of accumulation, part of vibration, when you reach path of seeing, then from there, start ten grounds. From a biopsy, start ten grounds. So the ten grounds are the the ten different antidotes.

There are ten different parts, ten different antidotes. You know? Two. But two, the departments, which categorize into nine different portions. You know, nine different departments.

Now here, the nine different departments. Nine different departments. Nine different departments. Here, when you say nine different departments, it’s supposed to be ten, but here only say nine. But any dot got ten.

Definement only got nine. Okay. So now here, when you when first first you enter into ground, which is ten ground, when you reach part of c, There, you divide it, the deferment, which is the most gross deferment, divided into two section. Two section. First one first section of the gross deferment, you purify when you are residing at a path of seeing, which is still in the first ground which is still in the first ground.

Now the second portion of second portion, which is start in nine different stages of the reforming intellect. The second portion is still on the first ground, but it is in the path of $1. No more in the part of separation part of sea. This is the path of $1. So is it so nine different section actually start from part of meditation up to the last stage of part of meditation, which is all counter within the path of $1.

There’s nine different stages. So part part of see, there’s five paths. So part of c, this divide into two. Then divide into two. So here, we will be just set nine categories for department.

But part of this making two two division become ten. Become ten. But this is a path of seeing only, and this part of meditation. But here is part of no more learning, which is Buddhahood. So all the department should in should be within here, within part of meditation and part of path of seeing.

But in path of seeing from only path of seeing start the ten grounds. And ten grounds are the ten antidote or ten ten antidote to pacify the nine departments or say ten departments, which we don’t really say ten, but nine, but at least ten. So so so so the first two, half is the most gross of the gross purified when you are in the path of seeing. The more the when you enter to purify the subtle of the group most gross department, then you enter into part of meditation. Part of it.

Then from there, there’s nine stages. Okay. Nine nine nine stages. Nine nine So yeah. So I see.

So so now, defilement, we purify from the gross to subtle. But antidote, we apply grow from from from from subtle to the what is it? From forceful or say from we don’t call subtle. It’s like like like not so forceful to the very The mild. The mild to the forceful.

Even though it’s still the same antidote, which is emptiness. And and to purify the ten different stages of the development, only one entity which is emptiness. The emptiness realizing what do call it? The inherently what’s that? The emptiness realization on the level of inner existing phenomena.

This is the same emptiness. Then gradually, the department go more and more subtle. You need more and more forceful emptiness, more and more forceful antidote. So how? How to handle that?

So now the forcefulness or empty and emptiness comes from the metal side. Comes from the metal side, which is bodhicitta. So you have to you have to the more intense the defilement goes, the more greater bodhicitta you need to enhance. And that greater bodhicitta influence the the same emptiness the emptiness realizing level inner existence phenomena. Enhance that, and that emptiness becomes possible to purify the intense defilements.

So so so so like that. So you go up to the nine nine what do call it? Up to the last stage of the path. I was at the stage of the ground. You know, ground and path, again, there’s a two different.

Five paths are three grounds. You know? So so then then when when you purify, it’s like a very interesting. When you purify, the moment the antidote the first first today in the he says the three challenges. That’s the one.

Exactly. The first challenge is is to recognize the defilement. And as says that without without capturing the negation, no way you can able to negate the And as a lot of class, there’s three challenges. The first challenge is is to recognize the delusion. Means recognize the defilement.

So we have to learn about the defilements, the characteristic of the defilement. Once we capture the defilement, then we say, temporarily eliminate. That’s the second challenge in the version of the sentence. Temporary. Any thought to eliminate temp no.

To pacify temporarily. Temporary. First, temporarily. After that, totally every ticket. Three challenges.

Remember? So so second, so temporary what do you call the Pacify is referring the moment you arises the moment you you you you the moment you you you adopt the antidote. Say, first, you are your mind very busy. You are you are actually searching for which which department I supposed to purify since I’m already in the part of path of seeing. I’m already in the first ground.

I supposed to purify the most gross department because I already went through the Hīnayāna path. I want to purify self grasping mind. Now is my challenge is to purify the self grasping towards the phenomena, and those are the, you know, divided into nine different section and plus ten different, you know, ten different sections. So I suppose to purify the most gross of the gross one. So you capture what is the most growth of gross one.

You capture that, then after that, eminence. You know, eminence. The lack of energy exist on phenomena. The lack of energy exist on phenomena towards the negation. You know, that negation, you capture negation and realize negation itself is a lack of inner existence of that phenomena.

Object negation. Object negation. You know? And so so so when the moment you realize the antidote, okay, that’s the time. The second challenge is as Mojang says, temporarily, you subside.

Temporarily, you you you pacify, but not a hundred percent based, but it’s still there. It’s still inside. So then that one, give you an example, like, in the dark room. In the dark room. When you put on the light, the darkness just disappear.

But that doesn’t mean darkness will not come back. You off you off the light, darkness will come back. So your mind is like an empty house in a very, very dark night. You know? First is is a total darkness.

It means you’re completely overwhelmed with the development, especially the gross development. But you knew that darkness. So you as a person you as a person and use the switch your mind itself, switch on the understanding and the light. Don’t light. The darkness naturally disappear.

When the darkness naturally disappear, means your heart inside there, you are completely overwhelmed with the editor. Emptiness understanding. No more than than than gross, the grasping, the gross department. The negation is no more there. But no more there doesn’t mean that you already purified.

When it purified, you apply the anti dog. You you you adopt the anti dog. Then you meditate on the antidote. Means constant meditation. Never let that negation, that gross department attack you.

Means, like, always make sure put the thumb on the switch and never let switch to off. Hold this until until tomorrow day daylight come. Whole time. Well, the switch is, like, very, very difficult one. You know?

When on, you have to press them. When off, it’s natural. Automatic off. Automatic off. The light automatic off.

But when you need it on, you need to either do some or like this. You know? So it’s exactly like that. Okay. Tired.

What you do is tired. You take a break or maybe five minutes, ten minutes. But five or ten minutes, you put a what do you call the? And that’s the time we call the post session. Before when you’re only holding that for meditation session.

So in the part, the ground and part study, there’s a section called meditation session, post session, then the completion session. Yeah. So now we are in meditation session. Now we put blue tag. We are in post session.

You find more. Stop. You’d rather go to the gym to build a muscle and make charity, do the six perfection works. Not the last one. The first five to six perfection perfection.

You go and do all those jobs. After one hour, come back. Before the blue tech totally went off, you you you you push back. Use your own thumb. Again, you get into meditation.

Well, this morning already five o’clock. So one hour of six o’clock, will be light. Like that? You are still meditation. You know?

Was six six o’clock? Light already come. Yeah. Then you don’t have to worry. Then after that, you let go of the switch or whatever, and then you’re sitting in there.

So that is the stage that you attended part mean, in that in that ground, you attended part of no more learning of that particular that particular section. You know, that means you don’t need to worry. You are not completely purified. Or make it forceful of the emptiness during the meditation. Purify.

Purify. So you reach the nine nine gram. Nine gram. First stage is meditation. A simple switch.

Second stage is post session, which is again, we need to build up the strength. Then the last stage, The next question is, does each set of twelve links operate independently of other twelve links, or do they interact, intertwine, and affect each other? I hope I understand the motion. Okay. So twelve It depends.

There are many because every action actually sets into motion twelve links. So are all these twelve links operate running at their own path, or do they, at some stage, crossover? Mixture. Mixture. Do they interrupt each other?

Do they come together, or they just function separately? Function separately. Function separately. But there’s an interruption of, you know, set It can be interrupt you also. Let’s say we create marvelous practice in this life, but because of one mistake at the time of dying, and we put we we were interrupted to link of the bone in the some in hell realm, the lowest hell realm, then we will be stuck there for three countless, know, and and and so that is the big interruption.

It’s it’s an immense interruption. Next question is, when we are in saṃsāra, we have five contaminated Advice. Ability to the to become Buddha, which is to find education, to gain the perfection purity, which is the to become a Buddha. So whenever whoever become Buddha, we will definitely become Buddha. Yeah.

Throwing karma and what? Completing. I see. Throwing karma and completing karma. Are they created differently?

Throwing karma and completing karma. Yeah. Yeah. Different. Different.

Yeah. K. Is the second link of compositional factors in the twelve links mainly concerned with throwing karma or also with completed karma? Second. The second link, which is compositional factors, What are the recommended antidotes to deal with the two afflictions of wrong will deduct?

You need to educate them by reviewing Buddhist teaching. You know, it’s it’s a stated in the Buddhist the gospel teaching said that in order to have a conviction in Buddha, you need to provide a conviction in Dharma, you know, the Buddha’s advice. If you really want to convince somebody, Buddha is the the ultimate refuge. And first, you need to convince the person of his advice, his teaching. Once you can convince his teaching is valid, you can have a good confidence that the the speaker of this teaching, the Buddha, is valid.

So in in in those who have a doubt or wrong view on Buddha, then you you can you can teach them. That that can be the. But, of course, straightforward, we say, oh, is emptiness. You know? But but whether it become appropriate any any doubt for that particular matter or not is we have to we have to we have to bring the matter out, and after that, we have to find the right any doubt for that.

And wrongly, what do call? Doubt. Doubt. Doubt, again, wisdom. You know, because of lack of wisdom, we have doubt.

So, again, wisdom, the ultimate wisdom is wisdom realizing emptiness. But then, again, in relation to different matters, if you have a doubt of Buddha, you have to gain the wisdom of understanding Buddha’s teaching. Once you gain the conviction of Buddha’s teaching, you won’t have a doubt of Buddha. Yes. Instead of happiness.

Yeah. Instead of happiness is a happiness is a state of peace. You can say happiness. But of course from the happiness. But they obviously, again, now now now now that here the answer is, is ultimate happiness is ultimate happiness in relation to the happiness of the saṃsāra?

Like, It’s ultimate happiness. But then now, when we really talk about, in general, what is where where you achieve the ultimate happiness or everlasting happiness, We we have to refer to the Buddhahood. But in general, the where is the ultimate happiness for Sulsara Nibbana? We have to refer to the. Where is ultimate happiness?

See, the question. Where we can achieve ultimate happiness? Oh, when you become Buddha, then you will achieve ultimate happiness. When when we will achieve ultimate happiness from saṃsāra? nirvana.

You see, they’re based on what people how they ask question, we have to answer today. nirvana. So is it always wise at the beginning when we What is the obscuration to liberation? What is the obscuration to liberation? Obscuration to liberation is as some grasping of self.

Obscuration to the enlightenment is a self grasping of phenomena. Or you can say the grasping is the obscuration to nirvana and defilement is the the obscuration to omission. That makes sense? The the the the is the obstruction to nirvana. Obscuration of defilement is the self-grasping.

Can you can remember the previous words? Yes. You want me to repeat? No. It’s it’s okay.

It’s okay. But I’m just wondering, just for our sake, where does self-cherishing fit into all this? So where does self-cherishing? Yes. Okay.

self-cherishing is is self-cherishing fits more into the development because it’s in relation to the self in relation to the cherishing of others, which is in relation to bodhicitta practice. Self grasping is is more to the spontaneous, like, ever existed. Me. That’s the one. But the self the grasping towards the my body, my feeling, my But, of course, self comes the self or I, the label comes based One becomes a bodhisattva when one generates spontaneous bodhicitta.

I I interrupted bodhicitta. Which which stage of the parts of the five paths does this happen? Oh, as far as bodhicitta, when first moment you enter into the part of accommodation, then then you have this experience. You know, before that, are you are a Bodhisattva practitioner. You are not Bodhisattva yet.

You know, when you first taste, first time have a spontaneous sense of bodhicitta, you know, uninterrupted spontaneous, overwhelming bodhicitta, So it’s not with the parts? It is a it’s a part. Okay. When actually, the part itself is the renunciation is called part. You know, the moment you lose the renunciation, you lose the part.

So that’s why now accomplish path of accumulation. So when when you enter in a part of accommodation, part of accommodation divided into three portion, three stages. The initial, middle, and the final stage part of the accommodation, three portion. Until you reach the merchant establishment of the part of accommodation of the middle middle stage, You are very fragile bodhisattva. If you happen to meet one hirayana master, say, oh, you you you think you are you are a hero.

You you think you can do, you know, work for all. You even can handle yourself. I say, oh, yeah. You are correct. Then you better go to, you know, go for.

Yes. I agree with you. The moment you agree, your your Mayanic, Mayanic pronunciation. Again, have two. Mayanic renunciation, you you you give up Mayanic renunciation, but not necessarily give up renunciation.

Again, that’s a two. But this one, yeah, don’t know. When in this stage, you give up minor renunciation, but not necessarily we give up renunciation. You still have a path, but you don’t have minor. We just keep up minding up because of you inspire you inspire to to enter into self liberation.

But that only could happen until the mid this this middle stage or second stage of the path of accommodation. Once you once you once you over once you complete the second stage of path of accommodation, once you enter into the last stage of path of accommodation, no danger. You will never convinced to give up with each other. You will you will be firm just to make that. You will continue the.

But then you are still very dangerous, and you don’t practice properly. You you know, there is a if you don’t do a proper purification, I mean, constant purification, if there’s any previous karma, because you haven’t until you So so the path of $1 has a four steps. When until you are until you until you complete part of preparation, the second stage, If you are if you are unable to do a proper purification for the past and you happen to even might engage in the negative creation, like such as creating a throwing karma, you might when when when you you pass away, you might point to no results. Possible. Even though you are already in the in the past, even though you are Buddhist.

Like that. Once you reach the third level, you are safe. You will be strict. Focus on the. But then when you enter into part of the preparation, until you complete until you reach the third level, you’re only in the second level.

There’s still danger through the past karma. You might need to experience in the three lower levels. So these are the few differences. Yeah. So that means renunciation has to happen even before we enter the path of accumulation.

No. The the renunciation is a border is when you have renunciation, then you enter your path. When you don’t have renunciation, you never enter your path. So when we have renunciation, we enter what? The path of time.

That’s what those are the we call this simultaneous same time. So it’s not first time Buddhichita, it’s probably Buddhichita. First time in Jhai Hindupa, first time renunciation of Mahāyāna, this is same time. Our our very obvious sufferings of that. You know?

So very effective. And that makes us accommodate so much merit. It’s very wonderful. But it really anyway, it’s supposed to come tomorrow’s another tomorrow. The next session.

When we talk about these three three challenges at that time. Actually, today is so relevant. You know? So so that’s why I don’t really know. Three challenges is to discuss about this, what I’m discussing now.

You know, the different stages of the department, different stages of the path, the different stages of the ground, you know. And only then, we’re really possible to purify our. Otherwise, it’s like somehow it’s like danger of being a superficial label. We sound like practicing, but we never never actually spotted the delusion. Never actually even touched the delusion to purify.

So those are the the the, you know, like so what to say? Yeah. So it’s it’s so that’s why it’s, like, Yeah. I I I mean, we we we don’t recognize liberation. You know, that’s why it says, even to inspire to to be to be to actualize liberation, we have to understand the correct history of liberation.

My Buddhist disciple. Not really. We are also Buddhist disciple. Not really. Actually, even Buddhist disciple, you know, you know, those who first time meet Buddha when Buddha turned the wheel of Dharma.

You know, many some took so much hardship, so difficult, so much hardship. But such as, like, the first four disciples, you know, five disciples who attended the formal teaching, but they already established karma on Actually, honestly, you know, let’s say let’s say to complete, like, let’s say, Vishay study. Yeah? I have study almost, like, twenty to that is twenty years. I I I went through for more than twenty years.

Almost morning to night, one subject is about this. Honestly, even now, I totally don’t understand. Totally ignore him. Really. You know?

I just know how to say. But you you really ask, do you really understand? I don’t understand. You know, I just, like, kind of, like, very, I would say, arrogant to say like that, but it’s it’s it’s not really So so that’s why that’s I believe. From here, I believe that merit is so necessary.

You know, accumulation of merit and purification of karma, whatever practice that we do, so, you know, opportunity is so necessary. Intellectual is very, very necessary to study because we need to know the map. It’s it’s it’s a little map. We need to know very clear about the map. But but at the same time, to to be able to travel through that, we need we need some kind of budget, which is marriage.

You know, even though we know how to go from here to America, but without money, no way to go. So money is like like some kind of like a merit. You know, we need amounts of merit, but at the same time, we have to clear some obstacles, you know, which is purification. Then it’s like the ground and part that comes out some kind of that comes into your heart and you live in this as a part of your life, and you just start to progress. Yeah.

Progress. And you start to actually realize which stage you are, where you are. Because the teaching actually teach us the characteristic of of those attainments of the different stages of the year and realizations of the path. So, you know, so it’s a it’s a very always have to make a from here. One one call scripture.

You know? Before you say, you’re confident you say because of Buddha’s Buddha already said. You have seen the scripture. You have heard the the the teaching. You know, impossible, real Buddha.

You know, there’s a tradition in in in the Tibetan monasteries. It’s very good tradition, especially in during our study. Every alternate month, we have to complete the recitation of the whole country. And you within a thousand months, you never know which page will come to you. Well, sometimes come to the Vinaya page, sometime come to the Madhyamaka page, Parameda page, or sometime come to the same page three, four times.

Sometime, like different different subject, different pages. So if you know the the purpose, you read faster. You you you you read more. So somehow, for twenty years time, you actually complete entire reading of the kind of thing. So even though it’s in the public, you’re just reciting, reciting.

But after you finish your study, when you close, when you speak, whatever the amount actually can be. It’s like, So you see. So it’s we cannot give up dharma study because of this. We think that we we cannot understand. You know?

So therefore, I wanna say that the dharma leaders, extremely kind. So, you know, including myself, I appreciate the like, of knowledge. You know, usually, we shouldn’t think that we’re already very senior and the texturist is just a newcomer. You know, we shouldn’t think like that. Because it could be same message we might be revealing the same time again and again.

But when you go to listen, you you have a somewhat different you have a different different taste. The taste is an improvement, a better better taste. The same message could be even same person, but you listen ten times. You are the realization of listening, realization of the contemplation, meditation, you start to improve. You see?

So that’s why, again, that is a form of. So so how fortunate we have such an opportunity. So if you have time, please attain all the different opportunities. Yeah. Like that.

Page twenty four. May they dedicated to all six transcendent beings, that they be free from suffering and afflictions be brought to the dharma and onto enlightenment quickly. May they dedicated to LTC and all FPMT centers in Malaysia and elsewhere. May they flourish and spread the holy dharma, benefit countless sentient beings exactly according to Rinpoche’s wishes. This prayer of dedication and persons making the dedication are empty without inherent existence.