Mind Training — 17 Lojong

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

About this talk. Lama Zopa Rinpoche explores the ninth precept of the Lojong mind training teachings, which instructs practitioners to keep body, speech, and mind inseparable from virtue at all times. He begins by explaining how this principle applies to guru devotion—both the physical offerings and service to one’s teacher and the mental discipline of living constantly in mind training practice. Through extensive practical instruction, Rinpoche illustrates how adversity such as sickness becomes an opportunity to apply Tonglen (taking and giving) and emptiness meditation, using physical pain as training. He connects this to the gradual weakening of mental attachment and grasping, which directly benefits health and wellbeing. Rinpoche emphasizes concrete actions: maintaining an altar with offerings, prostrations, circumambulations, and prayer wheel practices; reciting mantras and protecting speech from gossip; studying and meditating on bodhicitta and emptiness to subdue the root afflictions of self-cherishing and conceptual delusions. The talk culminates with detailed guidance on recognizing and counteracting anger, attachment, and negative emotion through three mindfulness “guards,” and closes with a collective recitation of a Dharani for aversion of untimely death and protection from harm.

File metadata (for organising)

File: 17 Lojong.mp3

UUID: adf7ef20-b6aa-4e43-adf8-cc609a30870e

Teacher: Lama Zopa Rinpoche 3

Collection: Mind Training (Lama Zopa Rinpoche 3)

Date: 1990 (exact day not recorded)

Recorded at: Buddha House Adelaide

Duration: 129.7 minutes

Words: ~13,768

So with the right motivation, continue from yesterday’s session. So we follow the the the teachings on the mind training, Seven Point Mind Training from the continue of yesterday’s talk, which is on the page one two five. The the ninth precept. Be endowed with the three inseparable factor. Be endowed with the three inseparable factor.

So be endowed with three endowed with the three. The three refer to the, one’s, three doors, body, speech, and mind. Be endowed with the three. The three refer to one’s body, speech, and mind. The inseparable factor.

The inseparable factor, the factor refer to virtuous virtuous, virtuous. The factor refer to the virtuous. So, the meaning one’s body, speech, and mind always be inseparable from the virtuous act or virtuous factor. So that’s the that’s the nine precept. So the commentary says that make sure that your body is never divorced from such a virtuous act as offering service to your spiritual teachers, making offering to Three Jewels, offering torma to the Dharma protectors, and elemental spirit.

Making prostrations, performing circumambulations, and so on. So the advice, the teachings from the the nine precepts, you know, asking us to, you know, always indulge with the the virtuous act from our body, speech, and mind. So here in particularly, this verse is advising us to engage in the service, engage in the accumulation of merit in relation to one’s spiritual teacher, spiritual guru. As we discussed earlier, classes that, there’s two ways of engaging in virtuous act in relation to one’s guru. One is, you know in physical level and one is in mental level.

So the physical level you know fulfilling any of the guru’s task or guru’s advice using our physical action such as body and speech. Then in the mental you know, in the mental state, the accumulation of virtue in relation to our Guru is to always remain, in particular based on this teaching, always remain in mind training teaching. Always to offer service to one’s guru is oneself living in the mind of mind training teaching. One’s always living in the practice of transformation of one’s mind, which means whatever adversity, whatever difficulties or whatever circumstances in life, whether it’s good or bad, you know, circumstances comes into our life, we are able to transform and bring in a practice of enhancing to our Dharma practice. If any adversities, if any difficulties such as sickness, the suffering of sickness, If sickness occurs in our life, then we should take the experience of pain, the physical pain of sickness as a training in the path of Tonglen practice.

By receiving one’s present, future entire aspect of the negative coming result which is in the form of suffering. Not only that, entire past, present, future sufferings of the other living beings, not only human but entire the beings of the six realms, you know, taking onto your own physical suffering. Then So then whatever merit that one may have which accumulated from the beginningless lifetime and whatever the sense of good heart, sense of virtuous heart that you may have then including the virtues, the merit that you are going to accumulate present, you are going to accumulate present by practicing the taking and giving practice, Tonglen practice and virtues and merit that you are going to accumulate in future times or give or dedicate or offer to not only the human beings but to offer to all the six-realm beings to actualize the peerless happiness. This is one of the training in the conventional awakening mind which is training in the bodhicitta, you know so whenever the difficulty comes then our mind our mental attitude shouldn’t disturb, shouldn’t feel depressed, shouldn’t feel if you feel depressed you fail to practice the mind training teaching. If you feel because of the physical disturbance such as sickness or even the mental sickness some kind of mental kind of anxiety, fear comes, then if your mental attitude get into depression then one fail to practice mind training teaching.

Rather one should feel how fortunate that I can able to now in action I can able to practice the mind training teaching which is really the transformation of this difficult time, difficult mental attitude to practice Dharma practice. By thinking that I’ve been making supplication prayer to all the ten direction Buddhas and Gurus, making extensive nectar offering and torma offering to the Dharma protector and always making supplication or asking assistance from the dakinis and putting so much effort in the study Dharma contemplation meditation which is to actualize this moment which is to actualize, to encounter the difficulties so that I can able to tame my mind. If there’s no such a circumstances there won’t be opportunity for me to, really look into myself and tame my mind. There won’t be any opportunity for me to practice in action in the practice of taking and giving. So how fortunate that those adversities such as physical mental suffering come into my life.

Then instead of feeling depressed rather you are spirit lifted. Know rather you become so the spirit becomes so strong then engage into the practice of taking and giving then the the instant benefit your sickness start to recover. The instant benefit into you your sickness start to the pain start to lessen. Less you know, pain start to get lessen because your your mental you know, the the mind of suffering is already released. You know?

Due to that, the physical channels are released, like, relaxed. Based on that, there is, the proper flow of the blood pressure, proper flow of the nerve system. You know? Because of that, whatever medicine you take, it’s become more effective. You know?

Once our mind is so tense, first it blockages our subtle channels. That blockage of the subtle channels brings the external influence to blockage our nerve systems. Once the nerve system block and the blood flow, it won’t it won’t be, you know, good. So based on that, sickness become more tense. So even mind training teaching, even it is so effective to recover from sickness, both mental and physical sickness.

See? So I like that. Then in another way is to whenever, you know, difficulties occur in our life, then practice emptiness. You know, bring the understanding of emptiness in your mind, you know such as mental agitation, I say mental anxiety such as fear it comes into your heart maybe due to financial difficult, relationship difficult or maybe certain physical discomfort or because of you know like family history like got a heart attack and cancer so then you’re constant worried that I might also you know I might also, when I got older, that I might also go into a stroke, you know, cancer, that kind of like unnecessary worries because we we we don’t we we we never persistently think about our karma, but we worry in the kind of unnecessary worries. So that brings so much fear, you know.

So then you bring the the mind training teaching, knowledge on teaching into our heart in that kind of circumstances. The practice of the ultimate, one of the second awakening mind which is the ultimate truth, the teachings of the emptiness. By thinking first, by thinking, you know, by my own my own body, my own self is in the nature impermanent. Have not, how to say, diagnosed by such kind of sickness even though the family history is there, but not yet. So maybe even before experiencing it, maybe I might not even live.

I depart from this world. So why? Why you worry? You tell yourself why you worry. At the same time, it’s a thing of nature of karma.

It’s you yourself is your own creator. Your own karma is your own creator whether it’s sickness, it’s happiness, whether it’s suffering, whatever it’s all. Your own karma is the one who created it. And first of all I have created entire good karmas until the good karma to actualize enlightenment. I’ve already created in the past.

I’ve also created entire negative karmas in the past in beginningless lifetime until the negative karma of creating heinous crimes which bring me to the lowest hell realm. The only matter now is in my hand to actualize the new karma, we call the condition. If I actualize the mind training teaching as a condition to eliminate, to purify all the negative causes accumulated in the past so that I never ever have to experience negative experiences or suffering experiences. By using the mind training teaching, by practicing the emptiness teaching, you know I accumulate so much merit to enhance all the good merits, good karmas which until can bring myself into the pureness of happiness which is the state of enlightenment. So by thinking that it’s not guaranteed, it’s not definite that I really need to go through it.

Know first of all that myself create the karma. If I didn’t create the karma, if already purified the karma then if there’s no karma for me to experience stroke or cancer even though the family history is there I won’t I won’t suffer so why why you unnecessary worry why you unnecessary getting to anxiety You know? So so this is just one example. Any difficulties in life, we should apply in this kind of, meditation by thinking of the nature of karma. Then so then then then more more more extend than that more extend than that, then by by seeing the true nature of saṃsāra, you know, there’s no there’s no perfection in saṃsāra.

So why I have to always urge the the, you know, infinite perfection in saṃsāra which is non existent. So, whoever I am, whatever experience I I I experiencing, it is is it is not the worst case. So therefore I should be grateful who I am you know I shouldn’t be so depressed I shouldn’t be so suffer unnecessary suffer unnecessary worry I should be contented you know so then then after that then you inspire yourself The only way that if I’m truly urging for fearless happiness then the only way is to be free from saṃsāra. I should leave this entire aspect of samsaric world means to obtain liberation. So then the way to do that is to again practice emptiness.

Practice emptiness teaching. Practice the mind training teaching which is the two awakening mind, bodhicitta and emptiness. So then you put more effort. Due to that one can able to purify the past karma and actualize the good causes of good karma. More extent than that actualizing the true awakening mind, the mind training teaching when adversity or difficulties come into our life to see the true nature of the anxiety of that fear.

If we are tortured by sickness, see the true nature of the sickness so that you start to investigate, analyze first through your physical form. Even though the physical feelings feel like some kind of suffering, some kind of unpleasant, the greater pain, the greater intense pain and suffering of let’s say shoulder pain is because our mind, our consciousness is so intense focusing on that means our mind always grasps so heavily, so intense towards the pain in our shoulder. So because of that the nature of the shoulder pain in physical level maybe about twenty percent but then the involvement of our consciousness, mind, it becomes a hundred percent painful. The degree becomes about a hundred percent. It’s so painful, know, like can’t convey it.

The moment when our mind directs in a positive attitude, positive thought, or at least our mind in the focus diverse from the thinking of the pain at the shoulder, naturally the pain decreases from the one hundred percent to the twenty percent decrease. So similar in life as long as we are born in the saṃsāra we have to go through as a part of nature we have to go through sickness. Either it is intense or little. Everybody will experience sickness and this is the preparation. So when we really encounter any form of sickness then we should apply this meditation.

For now even we have a little toothache we should use mind training teaching to overcome so that more intense sickness occur in our life we will be more familiar, we will be more familiarized. Then more than that when the death comes which is no way to escape, what everybody has to go through, and the hallucination, the negative projection of past negative karma, the intense suffering of different hallucinations. It is so intense, so painful, so scary. Due to the habituation of the emptiness training in our normal life now, even for the toothache. But when the death comes, this practice becomes very vigilant.

Practice becomes very, very, very live, very, very familiar so that one can even be able to handle the most difficult time, the death process, applying the mind training teaching, the true awakening mind. Practicing in this manner is the offering to your spiritual teacher. Yourself living a life in this practice is the greatest offering. It’s a marvelous, priceless offering to your guru. It’s far more greater than the external like a few cut curtain, curtain, you go curtain, few few like truck curtain.

Not not not kitten, container. Few few containers full with gold you offer to your guru and and yourself living in this this practice is far more valuable, far more pleasing, far more, yeah far more pleasing and far more accommodation of merit in relation to Guru Devotion practice or Guru Yoga practice far more effective in purification of broken samayas purification of past negative karma if we live in such kind of practice. So that’s the true offering and that kind of practice Milarepa offered to his Guru Marpa you know the external level the poorest being in the world in external, Milarepa is poorest. It look look like the poorest person. It is a poorest person, you know.

Today’s nowadays beggars, they have a cloth to wear. Quite nice cloth to wear. No. Milarepa, there’s there’s no even have a cloth to wear. No.

Milarepa’s sister, when first time saw when Milarepa’s sister first time saw Milarepa in the cave, Sister was like totally amazed and shocked and like kind of like almost like can’t breathe seeing his brother like like like like like totally like naked. You know, like, maybe, like, little small pieces just hanging somewhere, and that’s it. It’s like he don’t he don’t have anything. You see? You see?

So one licky clay pot for for for him to boil nettles for soup for his food. Then just one volume of the instruction from his guru, the teaching, just as an object of for him to remind, if in case any distraction comes, at least when he see this scripture, that that remind him to constant, you know, engage in the intense practice of the teaching. You see? That much, I think. But but but he make a constant, the most marvelous and offering to his guru because that is the one of the sweetest way to gain the merit in order to become Buddha and the sweetest way to purify our past negative karma to gain Buddha again.

What he did the offering, he did the offering of practice of true awakening mind, the practice of true awakening mind. Earlier time I mentioned he offered the practice of selflessness means the practice of true awakening mind which is the selflessness. Practice of selflessness is the practice of true awakening mind, practice of bodhicitta and practice of emptiness. So we should remember this example and we too follow the right example of those great enlightened beings and we do the same practice in relation to our Guru of our practice. So yes, make sure that your body is never divorced from such virtuous act as offering service to your spiritual teacher.

So here in here in particularly, you know, the physical level that in order to actualize all this all this in order to actualize the the great extent, great intense and complete practice of true awakening mind, you need so much physical discipline. You know, physical discipline. You need to engage into different activities or, activities of the virtues, such as such as recommended practice such as making offerings like, you know, like, everyday at least remember a guru on your altar, then, remember a guru, then, the reminder such as the holy objects on your altar, at least, you know, Buddhist holy Buddhist Rupa, and then, scripture and the stupa you put on. And and if you have a guru’s picture, you put the guru’s picture there. Then, you know, means Guru Śākyamūni Buddha’s picture.

You know? Put that in. Be persistent. Consist consistent all the time. Make at least some wonderful offerings, you know, like, flower offerings or wonderful offerings, or at least admire your your altar, you know, altar to to to to remind our mind using our physical external factors.

You know? So then, getting into the the preliminary practices such as, you know, organizing all to properly clean, I think, cleansing, then making prostration, you know, practicing seven-limb practice in relation to guru, you know, offering mandala offering, you know, offering mandala offering, then verbally recitation of yeah. Offering mandala offering, using the mandala based mandala offering. Then arranging the offering nicely, you know, like, with the with the proper you know? So those are the, like, recommended recommended recommended practices in relation to virtuous practice in relation to our body.

Then circumambulation. Circumambulation, normally, you know, if possible, then, in in our in our in our prayer room, in the house, we should set like this either relics or either Buddha statue, then stupa, scripture, statue in the middle, scripture at the right side, stupa at the at the left, then then make circumambulation. Make make go round, you know, with with the with the remembrance of Buddha’s kindness, Buddha’s teachings, Guru’s kindness, Guru’s advice, you go around. It means circumambulation. If you have a prayer wheel, like like this prayer wheel, you put somewhere near a convenient place where you can able to either circumambulate or either turn.

Turn whenever you go in and out, can able to turn the prayer wheel. Again, remembrance of the the guru’s kindness that admire, you know, guru’s qualities. Yeah. So so then with that, your physical body, the constant involvement involved or engaged in the virtuous act, which is the advice of the Lojong, the nine precept. So then if if possible, if you have a relics like Buddhas or great lamas or, like, including, like, like, the Mount Kailash, you know, Heruka relics.

So then you you put the relics somewhere in a convenient place where you can able to go around. You know, instead of putting on the altar, it’s good. But then if you create the the holy object where you can circumambulate, it has a vast great benefit, you know. So, we can if it’s convenient at your home, then slowly we can start to have a proper order yet there’s a certain place that we we can make a circumambulation. You know?

And of course, you can stack so many scriptures. You can file up, you know, many scriptures, many holy, you know, like, statues, holy objects or many many stupas, fill up with proper mantra and you can go round. At least whenever you go in and out, at least make one round. Circumambulation has so much benefit. So those circumambulation practices, turning the prayer wheel, etcetera, it’s a Buddha’s teaching, Buddha’s advice.

These practices are adopted even during Buddha Śākyamūni Buddha’s time when he was alive. So those are the physical body and with the remembrance of Guru then it all become the practice physical virtue in relation to Guru. If you do this in relation to Three Jewels Buddha, Dharma, Sangha Then of course in particularly protectors. Protectors refer to dharmapalas such as very common like Palden Lhamo, etcetera. Then dakinis.

Dakinis yeah. You can say Palden Lhamo also is a dakini. You know? So then like, can also regard as a dhaka. You know, dakas.

And also Dharma Dharma pala, dhamma protector. Then sixteen arhats also, Dharmapalas make a pledge in front of the Buddhas either such as Guru Śākyamūni Buddha or Guru Mañjuśrī or Guru Maitreya or Guru Chenrezig they make a pledge to assist those Buddhas to to to reach Buddha’s blessing to us sentient beings like us. You know, it’s like a very very precious lama. You know, it it’s very difficult to see. Like, it’s only Dalai Lama.

It’s so rare to see him, you know, because his times are so precious and he’s so many you know, so precious. So, like, we ordinary. It’s, like, so difficult to see him. So difficult to see him. But it is much more easier for us to see his attendance.

You know, his his attendance. And through his attendance, actually, we can we can send some offerings and our inspiration to His Holiness the Lama and we can also receive maybe His Holiness’s advice maybe in the form of letter and other message from His Holiness through the attendants to us is much more easier. For us to communicate basically because of a lack of our merit or lack of the purity of our heart this is very difficult for us to have a direct communication with the Buddha’s so we need a middleman so Dharma protectors, Dharma palas are exactly like that you know they purposely you know so those Dharma pala, Dharma protectors they reside either in Ārya Bodhisattva stage or either in ordinary Bodhisattva stage you know but at least those who are already entered into the path or they enter into the path means who have obtained renunciations So who is within the object of our refuge, not a worldly protectors who is in the in the object of our refuge. So those protectors, those are our protectors, such as, you know, this this is Mahākāla, what we have, Mahākāla outside there. So when we pray to them, we pray to them keeping Śākyamūni Buddha, keeping Buddha in our heart, keeping enlightenment in our heart, inspiration to enlightenment in our heart, when we make an offering such as a cake, Dharma, flower offerings or nectar, black tea offerings or like that.

The blessings you know is very effective. Drive the blessing faster. So that’s the whole reason why we need to do protector puja, why we need to protector puja. Even in mind training teaching it’s always talk about protectors, Dharma partners, it’s talking about them And the purpose is because for us to link with the Buddhas in a closer, you know. And not only that, they pledge to the Buddhas to protect us, means they will help us to encounter conducive condition to practice Dharma so that is a responsibility of the Dharma protectors.

So as stated here, making offering to the Three Jewels. Know? Offering to the Three Jewels. Then, offering torma means the cake, ritual cake. And those cakes it has a great benefit of using, the cakes which, which obtain three white and three sweets.

Three white and three sweets. Sugar, rock sugar, and honey, three sweets. Three white butter, milk, yogurt, three whites. So mixture of, these these six, mix mixture of, this six substance. Then other mix with, you know, any any flour or anything that you bake a cake, you offer.

It it also become the the torma cake. And, of course, different torma for different deities has different shapes. So, again, has a different significance. So but but in our our case, we just just offer something like that. If not, then it is offer fruits.

You know, like, the fruits and the first portion of our food at home, whatever food that we eat. If possible, then offer one small in a small plate you offer to the altar. It’s very beneficial if not at least we make the offering, Lama Chöpa tradition, the offering prayer you make offering from your heart, prosperous portion you know you’re offering to the Buddha so it is part of our spiritual journey, practice which we have to apply it which we need it It’s not just simply tradition, not like a Tibetan tradition or Tibetan culture to do such manners before we eat food we just make offerings. It is Buddhist teaching. It is a precept of refuge.

You know? After we take refuge while whatever food and drink we eat, the first portion we offer to the Uttama Sangha. Isn’t it? So like that. Then elemental spirits.

So elemental elemental spirits, they they are the, you know, you know, know, live very in in close interaction with us, elemental spirits. Because our our our existing, is is is our existing, in the is exists in the formation of different collection of elements, in inner subtle elements, then that, relies on the external elements, and that, external physical element again relies on the outer, the universal elements. You see, so the collection of all these inner outer, subtle gross elements be able to sustain our body and those elements, all the elements recited by different beings and those different beings are called the elemental spirits including like we need sun without sun I think we cannot survive also you know without sun sun it would be it would be big trouble for human being to survive without sun you see Again, sun is one of the element which resides, the being there, the the element which resides within the sun, you know, the the cosmic elements. You see? So so, whenever we we, you know, it it is always good to make charity.

So it’s charity such as like a sut offering. You know, sut offering is one of one of one of the way. And there’s one practice called torma offering practice. torma offering practice conjoined with the Zambhala, water offering practice. So this one, we we we haven’t practiced yet.

So this this is very effective in in the practice of making generosity to the six realm beings and all those elemental spirits. And this spirit is not much about the very scary spirit, not like that. It’s It’s about those beings possess mind, which very much reside within those elements and we have so much interaction, we cause so much harm to them. We receive so much harm also. So so much negative interaction.

So then by generating compassion and making a charity, a charity of compassion charity of Dharma is a supreme charity charity of Dharma such as sūtra recitation, there is one sūtra where making a Dharma teaching It means Dharma charity. Same. You know, we always make a Dharma charity to the to the to those spirits, elemental spirits. How to make the Dharma charity then recite like recitation of the Heart Sūtra it’s like that you know like well we had before teaching when we recite the Heart Sūtra so many beings here so many beings which you know human being is only this much but the entire state is completely filled with other than human beings you know. As Buddha said, there’s no even a single atom where there’s no there’s no spirit, where there’s no mind, residence of the mind, you know.

At the same time where there’s there’s no even a single atom where there’s no Buddha’s omniscient. It’s Buddha’s omniscient cover every single existence. Therefore, Buddha’s omniscient to to perceive every single existence. That’s why Buddha’s omniscient also perceives every single existence in every single existence. You see?

And also so therefore, whenever, let’s say, we chant prayers, those spirits, they they can they hear. They hear. You know? And that is, you know, a form of generosity, a form of form of generosity. Then that that can able to bring a great benefit.

So because I don’t remember exact, the name of the, pandit Indian pandit, great scholar. So he was memorizing the scripture. So he memorized hundreds and hundreds and thousands of volumes of scripture. So whenever he memorized and whenever he repeated the memorization in the night, always there’s one bird on the on the tree listening. No.

Not listening. One the one bird always there. So he was reciting. So so so then after the bird died, he born as a I think one one of the princess, know, prince and then the boy, prince prince prince. So then he he has a, like, kind of, like, clairvoyant, like, instinct knowledge, you know, like, inborn knowledge of remembering so many scriptures.

It’s just because of somebody recite and hurt here, and that lead to so much imprint. And until the imprint is a form of karma, because hear the sound, you know, the bird happily listen, and that it really create a karma of within his mind. Abel DuBorn as a prince who has so much inborn wisdom of many many many teachings. So so like that. So that’s why, you know, you know, in monasteries, can see the the monks and nuns, they will purposely chant everywhere, especially if you go to the great monasteries.

You know, everywhere chanting, bah bah bah bah you know, with different sutras. You know? So in the class especially they will advise them always motivate that you’re giving dharma charity, dharma generosity to the to the all the beings including those elemental beings so there’s so much benefit so that’s why when we chant, if we can chant, you know, if we chant louder, it has a benefit. You know, whenever we do a prayer, when we chant louder, it has a benefit. Because a certain being, they need to hear the sound.

A certain being, you know, they cannot hear. They were very far. They need to hear. You know? So so so something like that.

Yeah. Sun itself is elemental spirit. Yeah. It’s a being. So scripture say that.

Scientific, I have no idea. I I I don’t know how you how you how you just so then he says making prostrations, you know, as I mentioned earlier, performing circumambulations, as I mentioned earlier, and and so on, many others. You know? So that’s why in the center, you know, water bowl offerings and, so many holy objects, you know, flower offerings. Then every every now and then, there are so many activities in relation to holy objects such as light offerings, flower offerings, then in the session making prostrations, have a prayer wheel to circumambulate.

So all these are actually it’s a mind training practice. It’s all these are it’s a mind training teaching. All these are Buddha’s teachings. All those are the the it’s like keep us, you know, always like keep us in virtue, at least physically at least physically to involve all these activities. You know, it’s it’s it’s it’s part of the the Buddhist teaching, part of mind training practice.

So make sure that your speech is never diverse from such a virtuous act as a reciting verses, you know, verses. As I mentioned earlier, we our mind our speech, not our speech our mouth If let’s say, try to make a habit of reciting mantras or reciting prayers like bodhicitta prayer. May all those who have not actualized bodhicitta may arise. Those who have already arise increase, you know, and never do, you know. So anyway, the Buddhist is a prayer like like that or any of the verses, maybe like, you know, verses of thought transformation or like seven points mind training, seven points, you know those seven different points of mind training.

Teach it just remember like seven points, chant that. Or like a nine guru devotion, nine attitudes which we discussed yesterday, chant that. Or recite compassionate Buddha mantra, Om Mani Padme Hum. So we should make a habit of whenever our mouth is free, recite. So and we should we should we should gradually make tame our speech rather than gossiping, rather than, like, you know, talking all the other sports, we rather should recite mantra.

While watching TV, we recite mantra. You know, even though our mind totally focusing to to understand the story of the movie, but but at least speech continuum in what do you call habituate continuum make happen, habituate in virtue, in those virtues such as reciting mantras and prayers. Those of us who memorize Heart Sūtra, unbelievable recite Heart Sūtra. incredible, very powerful to clear obstacles. That.

So you can see, you know, if you go to the Himalayas or in India, Nepal, those Tibetan communities, you know, some very old old people doing. Like every moment after you finish. Like, moving. Keep moving. It’s a a reciting mantra.

And you can see especially old monks. They never never let go mala. It’s one of the sign. It’s also one of the practice for us to write. At least something to remind physically that at least one single portion of our mind is actually holding mala for our right purpose.

Rest of our mind is totally disturbed, negative. But at least that one single portion is like holding mala for what? reciting mantra. At least better than nothing. Then mind entire delusion is rolling in our mind.

But at least at least there’s one single thought to recite Om Mani Padme Hum. In other areas, physically keep turning prayer wheel. If you understand the Tibetan words, they’re actually scolding people. But better than nothing. But still, you know, because sometimes we we we we don’t do totally.

Speech, mind, physical is completely out of completely diverted from any single act of virtue. So here it’s best for us to never diverse of our physically always engage in virtuous action. Verbally, always do virtuous speech, know, reciting all the mantra so that at least you won’t create very heavy idle gossip, very heavy idle gossip. Otherwise, we we we you know, it’s like too involvement in saṃsāra samsaric conversation. But at least we chant mantra.

There is a benefit. Slowly, you know, we we have to but here, I think it’s inconvenient. Some some family, they they don’t support that you are holding mala. So we understand. So I think we again main thing is to practice from our heart but if there’s opportunity know good to have mala and good to have habit of speech always chanting prayers, chanting mantras and put more time to chant prayers and mantras.

One of the other way is to to practice silent. To practice silent. You know, in most of the the serious practitioners, at least afternoon, they don’t talk. They remain in recitation of their prayers and meditations. And only when they eat lunch, then after afternoon, and they start to talk to people.

You know, we think we are so great doing so much work, multitasking, you know, but actually is we sometimes miss the point. You know? We think at all. Sometimes I have I also realize, you know, it’s like, wow. It’s like, really really late night, you know, try to do, you know, like, an SMS, this and that.

So you think carefully. Losing the point. You know, some you know, even though there is some benefit, but, you know, the best is actually from the moment you sleep, what whatever time that you’re going to sleep, or at least from the midnight until the noon to practice silence. But of course, working life is impossible. But at least during the retreats, if you have much time, then you can practice silence.

So it’s a great benefit. You know you we can take as example our Guru, Kyabje Lama Zopa Rinpoche. How busy schedule he has but every day he do this silent meditation till noon. You know, when he was staying here also till noon. But when he come to keep teaching, he of course, he teach.

Other than that, you know, he don’t talk. Just recite mantras and do prayers, you know, sort of like that. So that is also one of the way for us to avoid negative karma, negative action from our speech. Then it says that, taking refuge as a follower of Guru Śākyamūni Buddha, the day we take refuge, we have a commitment to recall or to recite, to recall, you know, with the help of the the recitation of the refuge prayer six times a day, six times in in in in in one complete twenty four hours, like three times in the daytime, three times in the night. That’s also part of our practice, part of our refuge precept.

Once we take refuge, we’re supposed to recall Buddha Dharma Sangha three times in the day and three times in the night. This is also part of Lojong practice. I mentioned earlier, repeating mantras means reciting many many numbers of mantras. So different centers give us different opportunities. To recite this mantra, recite that mantra, recite this sūtra, recite that sūtra, need to accumulate one hundred thousand.

In fact giving us opportunity to practice the mind training teaching, to practice the Dharma. So if such kind of message comes, it doesn’t matter, just one mala or more than that, we happily do. It’s beneficial for ourselves, It’s a part of the practice of Dharma as well as definitely benefit others. And doing recitations. So here’s a repeating mantras is a recitation of mantras and doing recitation is referring to the recitation of the sutras, recitation of the sutras or verses as I mentioned earlier, thought transform adverses of thought transformation, aligned attitude of guru devotion practice such as such etc.

Then after that, make sure that your mind is never diverse from the true awakening mind and it endowed with the inconceivable courage to vanquish all the conceptualizing afflictions such as self-cherishing. Then mentally, our mental attitude always live in the practice of true awakening mind. Means always practice bodhicitta, Always practice emptiness. These are the two awakening mind. Try our best to study on true awakening mind.

Try to learn deeper understanding on bodhicitta. The theory on bodhicitta, theory on emptiness. You know? Then after that, contemplate on the the meanings understanding from from your study of this two subject. Then once you kind of understand, once you grab the point, you should contemplate, you meditate, should habituate.

Every now and then try to inspire bodhicitta, your heart know I would say your heart bring in the inspiration of bodhicitta to the inspiration of the bodhicitta which is yourself must actualize buddhahood for the benefit of buddhahood of every single living being. It’s always you know why you are is why you want to become Buddha is for the benefit of other living beings to become Buddha or living beings to become Buddha for that purpose so you try your best to engage in six perfection practice then like be more generous more patient you know all those systems so this is a practice of two awakening mind the first one the bodhicitta practice. The second is emptiness always think of always try to habituate, try to make it habit of your heart thinking lack of inherent existence. Always try to convince yourself things exist independently. Try to always convince yourself, try to understand yourself that nothing exists from its own side independently.

Nothing is ever exist in dependence upon beginningless. You know? And nothing will exist in dependence upon its own side, endless. And nothing is exists in dependence upon its own side in the present. You know?

Nothing is exists in dependence upon its own side in every aspect of mind aggregates, form aggregates, feeling aggregates, mental aggregates, consciousness aggregates. All these different aggregates, they reside in the different entity of different aggregates but each of these different aggregates entity is non existing from its own side independently. All are the collection of different parts and particles. Most importantly it exists mainly in label. Most importantly it exists mainly in an imputation through your mental projection.

So so like that. Then when problem comes, when good thing happy things comes, again, meditate on nature and emptiness. Happiness comes cannot be too excited because it is not permanent existing from its own side. It should not be too excited. Rather bring that into practice of rejoicement.

When negative things bad things come into our life, don’t be too depressed. Rather take as an opportunity to do the Tonglen practice by understanding emptiness nature of that suffering in. Not to engross, not to attach on those sufferings, not to exaggerate, not to cling or grasp on those sufferings by thinking that why I suffer so much? Why like that? You know?

Why I always suffer? Why this suffering is always coming to me? You know, like, always, like, bring you down yourself. You shouldn’t you shouldn’t do that. You know?

Rather, it’s a nonexistent on its own side. If I change my mental if I change my mental attitude, if I change my mental perception, how I look at this problem or suffering, this problem and suffering will disappear because there’s no, there’s no essence from its own side. The the essence is empty from its own side. Since there’s no essence from its own side of that problem that problem, the the thinking, like such kind of permanent thinking, the problem is concrete there. It’s a wrong conception, misconception, misconception.

No such thing there, but your mind make you to think like that. You know? Because of my your mind make you to think like that, the the person, the collection of the different aggregates, the person, the labelling person yourself suffer so much. Rather, now you should you become more you become smart. I should impute in different way.

Rather I should impute that suffering as a non suffering, non existent from its own side. No such suffering there. There was no such entity there. By understanding my conception is misconception. Misconception.

Misunderstanding. Know? Then you start to feel relief, to the problem start to fade. Problem start to gradually fade. It’s like that.

That’s how. That’s what, these are the practices what, the teaching here suggesting are to never to diverse our mind from true awakening mind. So then endowment, inconceivable courage means by knowing the fact of the existence of suffering, by knowing the fact of the existence of happiness. It’s all merely labeled. Nothing is existing from its own side.

The self nature from its own side is empty nature, total empty nature. There’s no such thing is there to for us to catch, for us to grab, for us to bite. There’s no such thing. There’s no such thing. If you go to search, can’t find anything.

You cannot find anything. You know no substance at all no substance at all so so by knowing that you build so much courage you know I can be total freedom from entire aspect of suffering The only way to do is by establishing this true awakening mind then you make yourself more courage you bring more courage to practice this true awakening mind. Vanquish you know overcome all the conceptual afflictions. What you call vanquish? Vanquish like overcome, dominate, overcome.

Overcome those afflicted emotions. What are those afflicted emotions called? Conceptualizing afflictions. Conceptual thoughts. Conceptual disturbance.

Our misinterpretions, our misunderstandings, our misperceptions, our inherently existing perceptions, our self existing perceptions, our self grasping perceptions, our self-cherishing perceptions, you know, let’s say, our, what do say, the perception on the permanent existence of the sufferings. A perception on permanent existence of the happiness, including the perception on Buddha exists on his own side. Buddha exists on his own side. The perception that you yourself is a concrete existing from his own side. All those are the conceptualizing afflictions.

And all those are negative emotions. All those are the afflicting emotions, all those are disturbing thoughts, all those are the obscuration to enlightenment, all those are the obstacles to enlightenment, all those are the fruitful causes to bring suffering into us. All those are the fruitful cause for us to continue to tie up in this circle of six realm saṃsāra suffering, saṃsāra rebirth because of this conceptualizing afflicting emotions create negative karma, create the causes of sixth realm, never be free, never end saṃsāra never end free of rebirth aging sickness and death see so so yeah so build the courage you know overcome all those conceptualizing afflictions or afflict emotions using what? Using bodhicitta and using emptiness understanding these two only these two these two are the only way can able to overcome, can able to eradicate, purify conceptualizing afflictions, the emotions. So this is the thing that we have to live a life.

Our mental attitude have to live a life through full mindfulness. The teaching advising us twenty four for us to live our mental attitude like this. It means always be aware of this conceptual afflictive emotions. Remember we discussed earlier, you know, one portion of our mind, appoint as introspection. One portion of our mind appoint as mindfulness.

The two guards. Yeah? Those guards always watch the conceptual afflictive emotions whether it arise or not. Whenever it arises apply the appropriate antidote. Apply the antidote of all emptiness.

bodhicitta. Then apply the appropriate antidote we also discussed earlier. Antidote and appropriate antidote. So if the afflictive emotion is anger what is antidote? Yes emptiness meditation is antidote.

bodhicitta also antidote. But what is appropriate antidote or called direct antidote is patient. So then when this conceptual empathetic emotion anger arise, anger start to come. The introspection mind report to mindfulness. Tell mindfulness, oh, it’s like anger is almost coming.

So the mindfulness immediately call the mind of emptiness understanding. So by applying the emptiness understanding, you suppress, you dominate the anger arises. As like we discussed earlier, three challenges. Without the three challenges, no enlightenment. The first challenge is to recognize the delusion.

Means using introspection and mindfulness using introspection to recognize the delusion which is anger is coming in to our mind anger almost arising so introspection already captures, already understands that is wrong and anger coming. So then introspection reports to mindfulness. So mindfulness immediately grabs antidote, any antidote. So here the most common and very easy to arise is think of emptiness. Emptiness.

So just by thinking emptiness, meditating on emptiness, anger naturally suppress. Is there but anger won’t, the root is there but the anger won’t manifest, temporarily suppressed. Remember that the second challenge is apply antidote temporarily suppressed. Then the third challenge is apply the antidote. So that second, say apply antidote means apply the appropriate antidote.

Apply the direct antidote. For anger direct antidote is patient. So now your mind is quite calm because the emptiness understanding or bodhicitta understanding you already suppressed the anger. So then thirdly patience. Once you apply the patience which is direct antidote to the anger, anger completely can destroy anger from the root, you can completely rid of anger from your heart.

So once you’ve overcome applying this to our afflicted mind such as the conceptual affliction emotion like anger then to attachment, to rest of the problems in our life. So we have to live a life like that. According with the serious practitioners mind training teaching we have to live like that. Always be mindful. Always be be be aware, you know, like the the two guards you have to put.

You know? So then if we don’t get angry, we free from a large amount of suffering. If we are able to overcome attachment, there is a huge amount of suffering freed. Normal. Then pride, jealousy, and misunderstanding.

You know? This what do call it? expectations in life. Unnecessary. It’s all about delusion.

So by applying this practice, we can able to dominate. We become a very happy person. We we innately very contented, happy person. You know? Otherwise, it’s like there’s no no no no peace of mind in the ever rest of our life if we don’t practice like this.

Like, what say, taking food, material kind of a game, a gift, somebody give, somebody offer a gift. It brings some kind of happiness but it’s not lasting. Just immediate comes, then after that then disappear. Gradually training in this mind training teaching, you can able to have a constant happiness. Constant happiness.

We have to practice from now on. This very day on, we have to put effort to do that. Since our nature is only wanting happiness, our nature is to do not want suffering. Since that is our nature, that is our urge, that is in our instinct, and this is the thing that we have to do it. We don’t kind of even learning this teaching, again we let our mind to control under the negative emotions then we always lose them.

We always lose. By knowing this then we try to look into ourselves and try to try to what do you say? Try to gain happiness innately, insight. So so like that. Otherwise, something goes right, also suffering.

The next day drops. You see? If something goes wrong, also unhappy. So it’s like there’s no no no no happiness. Right?

In fact, all those gain and loss, you know, whatever happiness that you you achieve in saṃsāra through gain and loss, fame, reputation, etcetera, all are the form of the suffering of change. When we get hungry, we eat food, we feel delicious, feel good. It’s in the nature of suffering because it’s in the nature of suffering of change. It would change. So then here, when we think carefully, actually, that is we only call as happiness, but actually, it’s not happiness.

It’s just just experience of subsiding of that pain of hunger because of you feed the food. And we feel like we actually gain a new type of happiness. Actually, no such a new type of happiness. Like, say, we’re so much hungry, so we have pain, urge for food. The moment we put food in our mouth, you know, swallow, feel like kind of like some happiness there.

And we think if this is like a it’s like a kind of genuine happiness, but, actually, it’s a constant pain. But but why we feel sense of, like like, some kind of happiness? Because the the degree of the pain is reduced. Degree of the pain is reduced, not because of the newborn’s happiness is there. Like, when we have a headache, take pain killer, gradually start to feel good.

It’s not because of, in the head, like, a new kind of brain you put in, like, real happiness is there. You know? Relieve it there. The the the experience itself is is a reduction. You call reduction?

Red reduction of the pain because of the pain killer. Then you you then for that, you call as a happiness, and we are totally mislead it like that in every single aspect of samsaric happiness. You know? There’s no there’s no exact happiness there. Not at all.

No such happiness there. You know? So, you know, so as I mentioned, it’s just meant just because of this. The the suffering degree dropped down. That’s why you feel it’s happiness again.

It’s actually there’s no kind of happiness. Genuinely is that. So so since it’s like that, if the painkiller the the the strength is lost, the painkiller, the the the power is gone, same thing. We suffer the same thing. Suffer the same thing.

Know, you see? So since our samsaric experience the nature, total in the nature of suffering, So therefore we shouldn’t put too much effort to gain ultimate suffering using external factors. So now we know that but there is a solution to really to obtain the happiness, innate happiness, long lasting happiness, is to using the internal factor, which is the transformation of mind, which is applying the true awakening mind. Like like that. So as here mentioned, the conceptualizing afflictions such as self-cherishing mind.

So again here, when we talk about self-cherishing mind, we really need to think carefully. It’s the word we use so much time, but actually we really don’t know exactly what really self-cherishing mind is. It’s so easy to say, so easy to say. If we know the true nature of the self-cherishing mind or entire aspect of the activity of self-cherishing mind that means we are quite good at what it means about compassion, what it means about great compassion. So until we don’t understand the true nature of the self-cherishing mind, it is quite impossible for us to really understand what really exactly great compassion really means.

It’s just mainly like superficial level, some kind of understanding, but actually we are not convinced totally. In order for really to convince us, we have to understand exactly how really it looks like the self-cherishing mind, the entire picture inside, outside, how it looks like when you check carefully. So here, again, the first task, first challenge is now since stretching mind is the root of entire suffering, we need to purify that. So we have to apply these three challenges. First, we have to recognize the self-cherishing mind.

What really self-cherishing mind is? You really want to purify. So that’s our our homework. Last time we we checked anger, I still cannot convince what really anger is. Yeah.

Still, there’s so many different thoughts come, then so many false asserting, you know, those different assertion of the angers. Well, anger means really like that. Then again, there’s some obstacle coming. Some kind of a faults of asserting that is the that is really means by anger. So even to understand real anger, so difficult.

So to understand self-cherishing is much more difficult. So you see? So so so that’s why it’s it’s a liberation from saṃsāra, impossible. Not liberation saṃsāra. Realization of bodhicitta, impossible.

Realization of great compassion, also impossible. You see? Something like that. That’s why I say lojong teachings are very straightforward. You know, we better do this.

Do that. You know? It’s straightforward. You know? Not not not like flowery kind of explanation.

It’s it’s really straightforward. So really asking us to understand the subject of human mind first. In brief, make sure your body, speech, mind can never divert from a virtuous activity at all time. Twenty four hours, three hundred and what, sixty, sixty five days, twelve months, or many many weeks until we breathe. Then realization may be possible.

But why not? We try our very best from very today on. We went through some kind of mind training understanding in the past classes. You see, there’s some improvement, know, including me. You know, I I don’t I don’t I don’t put effort to practice, but at least I gain more and more happiness.

So that is the benefit. And I start to have more and more happiness. I start to understand the nature of the thing. You know, I start to, like, feel, like, you know, don’t worry too much. You know, don’t don’t don’t grasp too much.

You know, let it it’s okay. You know, it’s always like there’s a one portion of mind always telling you it’s okay. Never mind. You know? Still get angry, get upset, frustration, attachment, all sort of that.

All the maras are there, but better, each day is slightly better. Benefit is I receive because I become more happier. Know, I become more more more more happier, more relaxed, more appreciative what who you are, what what what you can do. You know? You you start to at least start to respect yourself.

At least start to genuinely respect yourself. Otherwise, we are totally neglected ourselves. We torture ourselves. You know, we become part of the truth with with the delusion to torture ourselves. We torture so much.

I gave a few examples in the past classes how to torture ourselves because of our conceptual affliction, how much torture ourselves. So there is a benefit. So today, from this present, we start to learn some new thing. So again, we just go back to home, go back to the bed, and just at this one time, try to remember at this one time. Just just glean summary, your own summary, roughly, to remember one time.

Wow. That itself helps a lot. And if possible, just think again and again. Think again and again. So you will gradually, it become part of your your yourself.

Then whenever you talk, somehow naturally comes from your mouth. When you act, it’s really, like, naturally become action. Your mental attitude, naturally, like, in a manner. So then it’s very very good, very beneficial for us that we have a lesser suffering, more happiness. Thank you.

Okay. So the Buddhist categorized into two two sections. One is the who aims for liberation, one is who aims for enlightenment. One is a Theravāda practitioner, one is a Mahāyāna practitioner. So Theravadan practitioner, they renounce every temporary pleasure and happiness and they go for the greatest happiness, the peace and the content peace, perfection of the nirvana, peace of nirvana.

As for the Mahāyāna practitioner, they renounce every temporary peace and happiness which is not solid, which is not enough, which is nothing. Renounce that and go for endless happiness. Go for the perfection of entire happiness which is enlightenment. So that so that the true happiness will only achieve that. But but that doesn’t mean we won’t experience any happiness.

We our our our life will be very happy. Like, it kind of like a flat. The flat feeling is actually very nice. You know? It’s it’s not up.

You know? The real suffering is like up and down is the real suffering. When somebody go up, feels it’s not permanent. When slightly drop down, very painful. You know, very painful.

So then when again, here, go up. Again, we drop. Painful. Like that. You know?

Every moment, even our our life, you know, the aging. Yeah? Every moment like this. It’s exactly the heartbeat. So it’s very painful.

So if we can able to live kind of like a flat, and that, I think, can use a word called contentment. Containment. The contentment here, in Dharma. The containment is it just live a life in appreciation of where you are, who you are, what you have. That’s it.

And actually that’s the happiest. That’s the happiest thing. Because there’s no expectation. There’s no challenge. There’s no competition.

There’s no kind of extra kind of unnecessary urge which is impossible to to achieve, you know. So it’s like you see? So so that’s the happiest part. You know, when we are when we are young, little boy, we don’t have expectations. We don’t have kind of competition.

We we are, you know, it’s kind of live like like a light in the air. You know, you don’t even think about whether you will get a food or not, whether you have a money or not, whether mama got money or not. Doesn’t matter. Just if the if the toy is there, play. Food there, eat.

You know? Just do just to just follow the follow the the nature lifestyle. And that’s why the child time is the happiest time. You know, it’s it’s happier than now. You know, our life is, like, so miserable.

You know, every single movement is so miserable. You know if you look carefully, think carefully, it’s like too much worry concern. Because of too much worry concern, that’s why suffering comes. And worry concern, we will need pain. And when fame not obtained, we suffer.

You know, after obtaining fame, if somebody is greater fame, you suffer because you cannot compete. You know, rich. Before rich, because we urge for rich, suffer. After getting rich, somebody become richer, you suffer. You you fail the richness also suffer.

You see? So so so like that. You see? It’s too much worry concern. That’s why, you know, we discussed in earlier classes.

If we really want happiness, we have to abandon worry concern. But in Lamrim teaching, in in in a in in other than mind training teaching, the way you put the early concern teaching is slightly different way than how the mind training teaching put. I’m sure you saw the different how you put, know, mind training teaching is like like like like like like, it’s like very like, how to say, not much of technical, it’s more practical. You know, practical. It’s kind of like looking to ourselves, if you want happiness, you better let go.

But in other teaching, mostly explain, you know, the purity of Dharma should be, you know, like, free from every worry concern such and such. So so worry concern is the one that will make us suffer so much. Any more question? So here, the root, when we want to purify, we have to purify including the root of of of that in this particular karmas so that we will not experience any, form the the negative result of in relation to that particular karma. But if you just purify the the the gross label, if the root is still there, as you said, the moisture, it will just start to because the karma has karma has the ability to grow, ability to to to manifest gradually, it become very powerful manifest.

You see? So now the root, let’s say the entire root of the karma actually ignorant, that only can purify when we become Buddha. You know, is like, which is impossible to purify now. That is one section. That is we cannot purify now even though it’s the root of karma.

karma. But then here, in order not to experience any form of result of that particular karma is to purify the root, including the root of that karma, including the causes of that karma, the root of that karma. It means the afflicting emotion which created the action. Let’s say ten degree of anger is the one that created action of killing. So now in order to purify the entire aspect of that killing karma, you need to purify including the root.

The root is the the ten degree of the the anger. That’s it. It’s not talking about the the the root, the fundamental ignorance. Even though it is root, but when we talk of purifying complete karma, that particular, that ten degree ten degree of anger is the delusion which is the cause of that karma, or creation of that action. You know?

Of course that action can be purified, but we do we never try to purify the ten degree of that anger which is lived as an imprint in our mind. That means we are unable to purify completely. We only purify certain aspects of the negative karma created through the karma of killing. So you get what I mean? This this karma, the root of karma actually involved in both definite and indefinite karma.

Both both involving indefinite and definite karma. Again, two sections of root. One is the root the ignoring itself, one is the immediate the delusion, the delusion mind which arise which arise into the being before before the negative action was performed. Before the negative action was performed. So as as as we use the same example, before the killing action was performed there is a certain degree of anger arises.

That is the delusion mind. Of course, that also did because of the the fundamental root cause, which is the ignorant. And then we we debate. That ignorant is the root of that negative karma killing or not. Yes.

But then in order to purify complete karma, do we need to purify the root ignorant also or not? It’s not necessary. How? Yeah. I mean, the opponent power can able to purify one complete set of that karma.

That complete set including the root, and that root is not referring to the ignorant, referring to that particular delusion. So that makes us like very clear that every single aspect of karma can purify now even though we are not even though we are very far from Buddhahood, even though we are not entering into a path at all, the ground at all, you know, we don’t even have an emptiness emptiness realization, but we still can purify purify the the karmas and complete karma, including the heinous karma can be purified by applying four opponent powers. And this would form the part of conventional Okay. I think, yeah, both. It can be both.

Because when you apply the four opponent powers, the antidote can be the two awakening mind. For the mind training practitioner, the antidote within the four opponent powers, the the the third one is the antidote, the opponent power of the antidote, power of the antidote. The power of antidote is to to meditate on emptiness. Power of antidote is to meditate on bodhicitta. To to bodhicitta.

So let’s say, first object, compassionate Buddha, then regret of that particular action, then, meditation of bodhicitta or mental emptiness, then after that, resolution of that particular action to come in again. So that is complete for four opponent powers to purify the entire root of that delusion root of that karmic, negative karma of killing. Yes. Oh, mental factor. The conditions.

Not necessarily present. Let’s say the negative karma rip in the present present moment, and it’s not necessary we need a a present moment arise of the condition to that negative karma to ripen. Let’s say that all the factors are already completed already completed and even the time is definite. Let’s say entire factor is completed last year, but then definite karma to experience that result is this year, right this moment. So this year, you are actually meditating.

Emptiness meditation. No infinity emotion. Stomach pain. You know? So that negative karma, it will ripen.

So we maybe we don’t say it’s automatic to come ripen, but but it’s in the completion of the cause and condition. But but not necessarily need a present moment or condition to ripen that karma. You know, without any sickness, without without anything. Just pop. It’s it’s a definite karmic experience.

The con the conducive conditions are already completed can be completed, But the moment is is a definite to experience on that particular hour moment. And no need, like, a sickness or somebody, you know, shoot you or whatever, you know. Just pop. Seize the consciousness. How to say?

Leave the consciousness. It can be something like that. Why not? Mister Kao, do like this. Not every single aspect of karma is necessary to follow the trap.

It’s it’s it’s like a traveling. It it it’s it’s not like that. It’s it’s a the the karmic result, you know, actualizing has a different different different ways, you know, different manners to to to actualize the results. So, you know, but of course the life force, I wanna say, the circle of life, which which the rebirth, the the the karma of actualizing rebirth in Samsāra, of course, as you said, you have to go through the sequence. What what how what what what you said?

Something like that. Factor? No. No. Some cases irrelevant.

It’s it’s not not not like a not not not not necessary or, but some not necessary. Some is necessary. You know? Because it’s like let’s say, the environmental existence. Many of the the example, actually, we can we can use the environmental existence, which is not necessary the the conditional of, you know, the what do call the it is due to karma of the being, but it’s not necessary that must have a in that period, that time, the mental defector to to to actualize those the environmental existence.

So there’s many, many examples. I don’t know whether you get what I mean. Possible and not possible. Depends on whether it come out. It depend on, you know, how much how much this meditation create the protection for for for the collapsing of the house elements.

Like like, you know, the the California fire, fire burning. You know, some, you know, they have, like, different experiences. Some because of the the I know they’re praying with Jesus or they prayed. You know? There’s so many stories.

Some of the fire just went around the house and never burned the house. And in the news, they they even says because of the some ex spiritual practices, maybe it’s creation of karma, a different karma. And even though there’s a fire in front of you, didn’t burn the house. But some of the house is very far, but fire reached there and burned. You know?

So very complexity. So so the the best answer is not not definite. Must be like this. Must not be like that. It’s all due to karma, but, you know, our conversation is there’s no, like, say, this is exactly like that.

Know, there’s no no definite answer for that. But it’s a very, very, very, very good question. It’s a very good topic for debate. So if we can, like, discuss more and debate more, maybe we can able to get to the point. You know?

Yeah. So Thank you. Okay. Now we do the recitation of the Dharani called Possessing All Names of All Tathagatas. So this prayer we motivate, we dedicate using the mind training practice, using the the two awakening mind, the bodhicitta and understanding of emptiness.

So we we make this generosity of this Dharma recitation of this sūtra. It’s like in the path, Buddha’s bodhisattvas have you know, actualized this sūtra to bring benefit to to to others. So in in in relation to this particular sūtra, it’s very effective to pacify contagious diseases such as what? H1N1, H1N1, flu, and also dedicate for you know, there’s so much natural disaster, like a water floods, then fires, you know, and so so much so many disasters.

So at least we we do our part, some contribution of this practice to to those, victims as well as to prevent, you know, those, future, you know, disasters and contagious sicknesses. And also we dedicate all the people here to be protected from those contagious sicknesses, then also protected from natural disasters. And in short, the purpose is to to actualize the purification of karma within us and also create a condition other beings to to create protection of their karma, to to experience those difficulties, to actualize enlightenment. That’s the purpose. So we recite till five thirty.

Homage to all the Buddhas and Bodhisattvas. Thus have I heard the Bhagawan was traveling together with the four worldly guardians on the shore of the Ganges River. At that time, the Bhagawan spoke thus to the four great kings, Vaishravana and the others. Great kings, the four great fears arise from men, women, boys and girls. What are the four?

They are aging, sickness, decline and death. Moreover among them, their one great fear is the great fear of the Lord of Death. Without opposing it, they are lacking the antidote to it. They are always pursued by the great kings. Now I will tell you the antidote to their one great fear.

Then the four great kings replied us to the Bhagawan, Bhagawan, by fully bestowing lives, you take care of all beings. Today we have excellently secured again. Then the Bhagawan proceeded toward the eastern direction and abiding there, escorted by all the Tathagatas with the sound of a finger snap and spoke to us. All Tathagatas, all destroyers, perfectly complete Buddhas. Out of mercy for sentient beings, may the Buddhas who have manifestly completed the unsurpassed perfectly complete enlightenment please assist me.

Then having been blessed here by the blessings of all the Buddhas, I will directly avert untimely death for all sentient beings. I will also turn the second wheel of Dharma that I turned before. Likewise, here, altered all the Tathagatas in the south, north, above, and below speaking thus. All Taragaddas, all destroyers, perfectly complete Buddhas. Out of mercy for all sentient beings, may the Buddhas who have perfectly completed the unsurpassed perfectly complete enlightenment, please assist me.

Likewise, he also spoke to us to those in the intermediate directions in order for life, strength, and compassion to be thoroughly accomplished and for the fear of untimely death to not rise saying, Oh Buddhas, please assist me. Then the Buddha Bhagawan filled like a sesame pod. The realms of the world, however much earth constituent there exists in the ten directions that appear to the eyes of the Buddha. Having accepted to assist the Tathāgata, all the Tathāgata Also all the lords of the secret, however many exist having sat near all the Tathagatas said, They spoke us and all the Tathagatas thus. Then then great king Vaishravana replied to the Bhagawan.

Pagawan, I too will protect them with the blessings of the Tathagatas. I will avert untimely death. Balim Bhava. The Bhagawan Svokta scriptures, when someone recites this knowledge mantra, which is seen by all the Buddhas, one time a day, the son of the lineage or daughter of the lineage will generate a perception of the teacher. The son of the lineage or daughter of the lineage will not go to the three lower migrations.

He or she will benefit the lives of all sentient beings. Whoever for one day recites these words for the sake of all sentient beings and whoever reason will be free from the fear of untimely death. Bad diseases will not arise in his or her body. Water will not bring about the time of death. No will fire.

No will weapons. No will poison. No will lightning. The years in which the conqueror’s children recite this knowledge mantra will be known by the Buddhas and Bodhisattvas. Due to writing or reciting it, he or she will be revered by all those who serve the Buddha Bhagawan.

Why is that? It’s because the Tathagatas taught, those who serve sentient beings serve the Buddha. Whoever having written it out, stick it to his, her, or her limbs. All his or her limbs will be protected. The Bhagawan having spoke thus, the four great kings were overjoyed and praised once the Bhagawan had stayed.

Homage to all the Buddhas and Bodhisattvas. Thus have I heard the Bhagawan was dwelling together with the four worldly guardians on the shore of the Ganges River. At that time, the Bhagawan spoke thus to the four great kings, Vaishravana and the others. Great kings, the four great fears arise for men, women, boys and girls. What are the four?

They are aging, sickness, decline and death. Moreover among them, the one great fear is the great fear of the Lord of death. Without opposing it and lacking the antidote to it, they are always pursued by it. Greek kings, now I would tell you the antidote to their one great fear. Then the four great kings replied thus to the Bhagawan Pagawan, by fully bestowing lives, you take care of all beings.

Today we have excellently secured again. Then the Bhagawans proceeded toward the eastern direction and abiding there, escorted all the Tathagatas with the sound of a finger snap and spoke thus. All Tathagatas, all destroyers, perfectly complete Buddhas. Out of mercy for sentient beings, may the Buddhas who have manifestly completed the unsurpassed perfectly, complete enlightenment, please assist me. Then having been blessed here by the blessings of all the Buddhas, I will thoroughly avert untimely death for all sentient beings.

I will also turn the second wheel of Dharma that I turned before. Likewise, he addressed all the Tathagatas in the southwest, north, above, and below speaking dust. All Tathagatas, all destroyers, perfectly complete Buddhas. Out of mercy for all sentient beings, may the Buddhas who have manifestly completed the unsurpassed perfectly complete enlightenment. Please assist me.

Likewise, he also spoke to us to those in the intermediate directions in order for life, strength, compassion to thoroughly and for the fear of untimely death to not arise saying, O Buddhas, please assist me. Then the Buddha Bhagawan filled like a sesame pod, the realms of the world. However much of the constituent there exists in the ten directions that appears to the eyes of the Buddhas. Having accepted Also all the lords of the secret, however many exist, having sat near all the Tathagatas, said, Hom Hom Sisi Svāhā. They spoke thus and Tathagatas vanished.

Then great king Vaishravana replied thus to the Bhagawan. Pagawan, I too will protect them with the blessings of the Tathagatas. I will avert untimely death. Also, Virupaksha says, Balim Bhava. The Bhagawan spoke thus, great kings, when someone recites this knowledge mantra, which is seen by all the Buddhas one time a day, the son of the lineage or daughter of the lineage will generate a perception of the teacher.

The son of the lineage or daughter of the lineage will not go to the three lower migrations. He or she will benefit the lives of all sentient beings. Whoever for one day recite these words for the sake of all sentient beings and whoever reason will be free from the fear of untimely death. Bad diseases will not arise in his or her body. Water will not bring about a time or death.

No will no will weapons, no will poison, no will lightning. The areas in which the conqueror’s children recite this knowledge mantra will be known by the Buddhas and Bodhisattvas. Due to writing or reciting it, he or she will be revered by all those who serve the Buddha Bhagawan. Why is that? It is because the Tathagatas taught, those who serve sentient beings serve the Buddha.

Whoever having written it out takes it to his or her limbs, all his or her limbs will be protected. The Bhagawan having spoke thus, the four great kings were overjoyed and praised what the Bhagawan had said. Homage to all the Buddhas and Bodhisattvas. Thus have I heard, the Bhagawan was dwelling together with the four worldly guardians on the shore of the Ganges River. At that time, the Bhagawan spoke thus to the four great kings, Vaishravana and the others.

Great kings, the four great fears arise from men, women, boys and girls. What are the four? They are aging, sickness, decline and death. Moreover, among the four great fears, the one great fear is the great fear of the Lord of Death. Without opposing it and lacking the antidote to it, they are always pursued by it. Great kings now I will tell you the antidote to their one great fear.

Then the four great kings replied to us to the Bhagawan, Bhagawan, by fully restoring life, you take care of all beings. Today, we have excellently secured again. Then the Bhagawan proceeded toward the eastern direction and abiding there. escorted all the Tathagatas with the sound of a finger snap and spoke thus. All Tathāgata, four destroyers, perfectly complete Buddhas.

Out of mercy for sentient beings, may the Buddhas who have manifestly completed the unsurpassed, completely complete enlightenment, please assist me. Then having been blessed here by the blessings of all the Buddhas, I will thoroughly avert untimely death for all sentient beings. I will also turn the second wheel of Dharma that I turned before. Likewise, he addressed all the Tathagatas in the south, west, north, above, and below speaking dust. All Tathagatas, all destroyers perfectly complete Buddhas.

Out of mercy for all sentient beings, may the Buddhas who have manifestly completed the unsurpassed perfectly complete enlightenment, please assist me. Likewise, he likewise spoke thus to those in the intermediate directions in order for life, strength, and compassion to be thoroughly accomplished and for the fear of untimely death to not arise, saying, O Buddhas, please assist me. Then the Buddha Bhagawan filled like a sesame pod. The realms of the world, however much earth constituent there, exist in the ten directions that appear to the eyes of the Buddhas.

Having accepted to assist the Tathagatas, all the Tathagatas Svāhā, Also all the lords of the secret, however many exist, having sat near all the Tathagatas, said, Hom Hom Sisi Svāhā. They spoke thus and all the Tathagatas vanished. Then great king Vaishravana replied thus to the Bhagawan. Bhagawan, I too will protect them with the blessings of the Tathagatas. I will avert untimely death. The Bhagawan spoke thus, great kings, when someone recites this knowledge mantra, which is seen by all the Buddhas one time a day, that son of the lineage or daughter of the lineage will generate a perception of the teacher.

The son of the lineage or daughter of the lineage will not go to the three bad migrations. He or she will benefit the lives of all sentient beings. Whoever for one day recites these words for the sake of all sentient beings, and whoever receives them will be free from the fear of untimely death. Bad diseases will not arise in his or her body. Water will not bring about the time of death.

Nor will fire, nor will weapons, nor will poison, nor will lightning. The areas in which the conqueror’s children recite this knowledge mantra will be known by the Buddhas and Bodhisattvas. Due to writing or reciting it, he or she will be revered by all those who serve the Buddha Bhagawan. Why is that? It is because the Tathagatas taught, those who serve sentient beings serve the Buddhas.

Whoever having written it out sticks it to his or her limbs, all his or her limbs will be protected. The Bhagawan having spoke thus, the four great kings were overjoyed and praised what the Bhagawan had said. We recite the Mandala Offering and Dedication prayers, page twenty four. So we dedicate the the recitation of the sūtra for the motivated purpose. Thank you.