Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 88-minute teaching, Lama Zopa Rinpoche guides students through the fourteenth precept of mind training: not to be sporadic or inconsistent in Dharma practice. He uses concrete examples to show how practitioners often abandon foundational teachings when encountering new practices—giving up Hīnayāna study for Mahāyāna, then discarding both for Vajrayāna—or how they discard humble spiritual objects for fancier ones, treating such shifts as progress when they actually sever the continuity needed for enlightenment. Rinpoche explains that all Buddhist teachings remain essential and should integrate together rather than replace each other. He emphasizes single-pointed dedication: every daily activity—eating, working, caring for family, even using the toilet—must be infused with bodhicitta motivation, not separated from practice times. Without this integration, practitioners accumulate negative karma despite outward effort. The teaching closes with the fifteenth precept on training with decisiveness, stressing that mind training targets the root of suffering itself, not temporary relief, and is far more powerful than seeking external solutions through ritual or mantra alone.
File metadata (for organising)
File: 21 Lojong.mp3
UUID: 014c910f-0efa-41a2-b971-37690c8a3a74
Teacher: Lama Zopa Rinpoche 3
Collection: Mind Training (Lama Zopa Rinpoche 3)
Date: 1990 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 88.0 minutes
Words: ~11,607
So as guided yesterday in the class, the way of setting positive motivation, most inspiring, most vast, the bodhicitta motivation before engaging into any dharma activities, such as before you know, starting the dharma session such as dharma discourse, dharma class, so that one can able to actualize the the the effort that one provided, you know, one and a half hour for the Dharma session will be the complete cause to actualize for the enlightenment. So now please set up the bodhicitta motivation as guided yesterday. Thank you. So indirect immediately, we follow from the text. So please go to page hundred and twenty eight, the precepts.
What’s that? The the the fourteen number fourteen precept. Do not be sporadic. Do you read like that? Sporadic.
Sporadic. So do not be sporadic. So at times at at times you practice mind training. At times you practice mind training while at others you engage in the mantra repetitions. On some occasions you forsake both yet on other occasion you got both relinquished such a sporadic approach.
So so here, the precept number fourteen is advising us not to be, you know, what do you call the advising us what do you call the advising us not to be inconsistent. So the teaching advising us not to be inconsistent in our Dharma practices. That bring the harm for us to actualize the the progress of realization in the stages of the path. You know? So such as such as sometime we practice, you know, well, once we meet you know, first we meet Buddhadharma, as meet Buddhadharma through the Theravadan influence, you know, Hīnayāna influence.
You know? So then after that, after a few years later, you know, during the Theravadan Dharma practice, you are seriously engaged in, you know, the the practice practice in the sevenfold, you know, sevenfold of practice, Then engage into the the serious study in Four Noble Truths. Then, you know, some even practice to take ordination, you know, monk vows for, like seven days, you know, or few months, like you go to Thailand all the way, you know, then, you know, live a ordinary life, you know, those kind of like practices you you you seriously engage. Then some some years later, you happen to meet a Mahāyāna teacher. Mahāyāna teacher who introduces, you know, bodhicitta teaching or the the teachings on the six perfection.
So then by by meeting Mahāyāna teaching, then immediately you start to give up all the past practices that you used to engage such as the practice introduced from the Theravadan teaching. You know, totally give up and engage into the the practice of six perfection. You know? Then after some time, you meet Mahāyāna Vajrayāna. Meet the Mahāyāna vajrayana teaching, and you start to receive initiations and receive, you know, tantric vows, you know, then start to engage into so many different rituals, then gradually you start to give up the practice of six perfection, Buddhist vows, you know.
You know, then so in in one’s heart, one one one might think oneself is progressing in practice. It used to be Hīnayāna, now I upgrade my practice to Mahāyāna. Then now I progress until to become vajrayana. So if we practice that way, it’s a wrong practice, wrong way of practice. If we practice that way, we are not, what do call, consistent.
Is the right word? We are not consistent in Dharma practice. You know? The Dharma practice that you first adopted, the Theravadan teaching, which also Buddha’s teaching, practice, without it enlightenment is not possible. By giving up that practice, enlightenment is not possible.
Even though vajrayana teaching can be most supreme among all the eighty four thousand teachings of the Buddha, but that alone, by giving up the Theravadan Hīnayāna teaching and Buddhist Śrāvakayāna teaching, one will never can able to obtain the purpose of practicing Buddhadharma, which is to become Buddha. So that kind of way of practicing, even though one might think one is progressing, But in fact, it’s a sign that we are not consistent in our Dharma practice. So in similar case, when we first meet Buddhadharma, we’re able to effort to invite, you know, like palm sized Buddha statue, could be just mainly tsa-tsa clay. You know, that you place on the altar, you used to make offerings, pray, you know, and adorn, you know, that’s the the most respected figure. So then after few years later, then you see many, you know, like golden color, you know, golden statues, many amazing, you know, like statues.
Then you start to invite those statues, then your clay, the tsa-tsa statue, you start to throw in the rubbish bin, you know, because it it it look quite ugly on my beautiful altar, you know. So because now the golden statue come, you know, the clay statue is worthless, You know? You start to throw. So in such way, we are not consistent in the Dharma practice even in relation to that, and one will never obtain the blessing in Buddhadharma. One will never obtain the blessing of hosting holy objects.
Same thing, the sūtra, you know, in in earlier time, there’s, you know, unable to afford to print, you know, the sutras into into gold ink, you know, so only print, like, normal black ink. So we we were able to obtain, you know, a small normal, you know, like, material, you know, printed sūtra. So after a few years later, you know, somebody maybe happened to present to you or you happen to effort to buy sūtra which printed in a gold. So you invite that, then you start to give up the other sūtra. You know, you start to even you say, okay, I’m giving this to somebody else because now I’ve obtained a golden sūtra, and I’d rather give this to other.
Even that is in the category of, you know, not consistent, you know, in the category of sporadic. A sporadic. In the category of sporadic. So so you can read them. You know?
So don’t follow my pronunciation. So just read that. So so not con consistent. Even that regarded not con not consistent practice in Dharma. You know?
If you really wish to help other by providing if you have too many sutras and if you wish to feel that you’re so fortunate and you want to share the fortunate with other, you’d rather keep the golden one. Keep the original at the beginning, the most the beginning time that you have, that should be see, the first time, superior. You know? If you really want to help, you give the golden one. You know?
If you keep the golden one because there is a gold ink printed and you give the other one, you already discount dharma. You already discount, you know, you already, you know, discount the dharma. So then by keeping how many sutras, one will never gain the blessing. How much you pray, how much you recite, won’t get the blessing. You know?
So one of very good example, those great masters, you know, those living gurus, when you look at their prayer book, they say, you You know, you can see they use the same prayer book for, like, almost seventy years, you know, or sixty years, whole life, until the page, you know, is all turn turn, you know, all all spoiled. And even the words are like, you know, like, you can’t see properly, but they still maintain with that and regard it as the most supreme object that they have. You know? You know? But in a in such like my case, if I get slightly clearer, what you call prayer book, and maybe somehow it written with the going, I will give up the, you know, my old prayer book, and I would rather buy the most beautiful prayer book for me to show around.
You see? So even that even whatever prayer in relation to this sutras, you you you know, whatever prayer you do, it won’t bring effect or blessing to us because we already discount the Dharma. You know, your faith into actual Dharma is not there. A very superficial label. You know?
So those are all, like, category of inconsistent in our practice that refer to the mental state as well as the the outer aspect outer aspect. You know? Like that. But even, like, if you want to change the the the gomba, you know, like the center gomba, you know, whatever holy objects that we had before, you know, those are still the most supreme. You know?
Then if we think there is more space, we invite more. You know? Then we beautify more and more, but not not neglect the the the old, and we we we only treasure the new things. Again, that also in the category of inconsistency. Not consistent in Dharma practice.
So like that. But then at the same time, we cannot be contented. Oh, we have the old one that we never need to invite more opportunities in Dharma. That also wrong. We always have to upgrade our practice internally and physically in every single aspect we have to upgrade.
So he says, at the time you practice mind training, so now after learning mind training teaching, you find mind training teaching is the most supreme. Due to that, in earlier time that if you have any mantra commitments, you have any other vows and commitments received, you know, before meeting the mind training and teaching. After meeting the mind training and teaching, you’ll see the mind training is the most supreme, then you start to give up, you start to like like neglect all the past practices, then that also not consistent. It’s a wrong way of doing. You know?
And then, like, you know, like, through one day, do mind training mind training practice, and the second day, do mantra mantra practice, like, deity yoga practice. And third day, do some kind of charity and do engage into this practice of six perfection. You know? Then fourth day and, you know, take vows and become like a, you know, monk like that. You know?
So that also inconsistent in the Dharma practice, and that won’t bring the fruit or that won’t bring the result in the realization in karma practice. We have if we learn the practice of mind training, if we have the practice of deity yoga, mantras, if we already have the vows from the past, we all all those practices should integrate into every single day to day life without, you know, dividing the time. All should learn to merge in one. You know? Let’s say mantra practice, vow, everything merge into the mind training practice and live a life with that.
That’s how we should practice. Then, you know, sometime we just totally give up Dharma. You know, totally give up Dharma because we are very busy in our early life. You know? Then then then then after a few months later, then, you know, very serious to practice Dharma for a few days.
You know? Even that, you know, according with the Buddhist teaching here in mind training teaching, since we it’s a non not consistent in our day to day life, it won’t bring much benefit in our spiritual gain. You We we won’t reach to the target. We won’t reach to the the ultimate result. If the purpose is for you to become Buddha, in that kind of manner, one won’t be able to actualize Buddhahood.
That is the practicing Dharma is the purpose of gaining realization and emptiness, bodhicitta. In that way of practicing, you won’t gain the realization according with what Buddha have said here. So therefore, such such way of practicing, you know, relinquish, give up such way of practice. You know? Such way of irregular, you know, approach in Dharma practice is not the right practice, not the right way of practicing Dharma.
You know? Buddha see, Buddha can see through the truth way of actualizing the truth path, the most perfect unmistaken path to actualize the enlightenment, include the stages of the realization in the path. It’s only possible if we practice consistently. If we practice in consistent level. You know?
The practice could be very little amount. I mean, like, you know, could be could be very, like, you know, how to say? You know, it could be let’s say the entire aspect of your life, in the entire aspect of your day, you truly can dedicate, you know, one hour. That means every day, you know, without break, you should dedicate one hour, one hour. Every every day, you should.
You know? You know? The better than that, the best, if you wish to strive the Buddhahood as soon as possible within this very short lifetime, then twenty four hours. You know? We call it.
Like, all the activities, you know, all the, like, movements, you know, including, like, whatever you consume, such as, you know, drinking, eating, you know, whatever amount of time that, you know, you take nap or sleeping, you know, whatever time that you just just rest on the cushion or on the bed. So entire aspect of the activities in within twenty four hour twenty four hour should dedicate to integrate into the mind training teaching. And if you are deity yoga practitioner, mantra practitioner, even that should integrate into twenty four hours, you know, in your day to day life activities. So if one can able to do that, then Buddhahood is very near, and Buddhahood is possible within very short short period of time. You know?
So since Buddha see this is the right way, so he regarded irregular, you know, way of irregular way of approaching Dharma is not a right way of practicing. Buddha sees that it’s a wrong way. Even though it might receive some benefit, but we will be missed to receive the ultimate benefit. So Buddha wants us to actualize the ultimate benefit, which is Buddhahood since your proposal Dharma is for that. You know?
So Buddha is giving us the right guidance. Don’t be irregular practice practitioner. Be consistent practitioner. So as mentioned earlier here, forsake also such a sporadic approaches as a sometime making plan for, you know, this mundane life and increasing negative karma and afflictions and sometime engage in the Dharma practice for the sake of your future life, you know, for the future life. So, you know, even what’s that?
Sorry. If our purpose of practicing Dharma is really to be totally free from saṃsāra and to become Buddha, then Buddha also see, totally out of Dharma mind, totally out of mental transformation and only planning for this very life’s purpose. How to secure the friends and how to take revenge of the enemy, you know, how to only to earn the money for for the for the just this very this very life’s happiness, you know. You know, how to live a healthy just to just mainly for this very life’s purpose, you know. Even all those plan plan for this this life purpose without Dharma, Buddha see is totally wrong.
Buddha see is a wrong way of Buddha see there is a there is a obstacle for us to obtain enlightenment, for us to Buddha sees this is the what you call the something happened upstairs? Something fall down. Okay. So Buddha sees what you call the it will it will bring great obstacle to, you know, to develop our our mind to the enlightenment. You know, Buddha see, if we if we without the Dharma mind, without mental transformation, without the bodhicitta motivation, you know, if we just simply worldly motivation plan for this life alone, this life purpose alone, Buddha say this is obstacle for a special practitioner to obtain the highest benefit of the Dharma practice.
So Buddha here advising us, even that sort of mundane plan should be initiated with the bodhicitta mind, then it won’t be wasted. The the the approach, it won’t be wasted the effort, it won’t be wasted even though it is a worthy purpose, but your motivation is still even though the benefit is for this very life, but the ultimate benefit of doing that would be the enlightenment. You know? So, again, as we discussed yesterday, taking care of children, taking care of family, you know, doing jobs, all those, even though it’s a worldly worldly thing, but we should motivate. We should do all those things with the Buddhist motivation.
We we should do all those with the Buddhist motivation, you know, by thinking my job may have you know, all the activities in the job, the complete cause to actualize enlightenment within me and all the new beings. You know? Express this from your heart. So then those worldly activities, it won’t become a cause of saṃsāra. You know?
Even though you are engaging worldly work, but you will constantly accumulate the cost to for the liberation. So it’s it’s so making plan for this mundane life and increasing negative karma. So he is saying that if you just without the dharma motivation, without the renunciation, or without bodhicitta, without compassion, without emptiness, mind, whatever action we do for this very life, all creation of negative karma. You know? So, again, if we use our ordinary mind to judge this statement, it sounds like irrelevant.
You know? How can, you know, earn money, eat food, how can be negative karma? It it sounds like irrelevant. It sounds like it is it’s not not true. Not true statement.
You know? Like, we still need to eat and eating negative karma. You You know, it sound it don’t sound good. You know? And need to work.
Need to earn money. Need to earn living. Then, you know, working is next thing in creating negative karma. But here, according with the teaching, yes, this is a creation of negative karma because it’s initiated by the desirous attachment for this desirous attachment for the purpose of mundane you know, to fulfill the the mundane sense of desire. So due to that, all those actions also become creation of negative karma.
So you see? So it’s very scary. We’re almost like constant creating negative karma. You know, whatever action we move, you know, it’s like constant creating negative karma. Then even without the motivation of of, like, compassion of of bodhicitta or emptiness, renunciation, Even invite holy object.
Even that holy object for for for me to have a beautiful altar. The motivation is I want a holy object to have only beautiful stupa, a beautiful beautiful altar to show off to people. Or people might say that, oh, the altar very beautiful. So if the motivation is that much, that even hosting holy object become creation of negative karma. You know?
Oh, sit properly, you know, in in you know, attains this Dharma meditation so that my friends, everybody will think that I’m a good practitioner. So if you do that with Dharma cultivation, even that creation of negative karma. You see? So now it’s very, very important, very crucial, very, very important advice to us is saying that it is all creation of negative karma and to to make to build up our affliction emotion. If we do practice like that, the attachment, the desire will become greater and greater.
You know, the more you practice, since the motivation is wrong, you become more and more proud. You become more and more arrogant. You become more and more impatient. You know, you’re supposed to be you’re supposed to be more and more subdued. You know, again, in the Dharma teaching, it says, the sign of the Dharma, you know, the sign of the subdue by the Dharma, the physical external sign is to to show the the physical gesture become very humble, naturally become very humble.
Voice become softer. The gesture of physical become very respectful, you know. And the sign of the the subduing the mind by the dharma in in internally is your mind become always very positive. Your mind become lesser and lesser delusion, you know, and you will know yourself. You know, the outside people can see, but the inside people won’t see you yourself only have to judge.
You have to look yourself. If your mind is the the negative emotion, negative afflicted emotion such as pride, anger, you know, all those things getting less and less and means dharma helping you. Means dharma really went into your heart and mind and your mind is subdued. You know? And the physical in early time, you don’t care how you act.
You know? But now you start to care for the concern of others, you know, not to offend others. You start to behave the physical gesture. You know? So that is the sign also that Dharma is affecting yourself, you know, your life like that.
See? So so so whatever action we do, we must have a right motivation. Always have to have a right motivation. The best is Buddhism motivation as we discussed yesterday. You know?
And that is not just simply saying, but really mean it expressed from your heart. Then, including going to toilet, become Dharma. Really, you know? Go to toilet, you know? Going toilet, you know, you you have no choice.
You have to go to toilet. You know? So anyway so is it you already put so much effort to eat food. You you have to pay money. You have to cook.
You know? How many beings sacrifice their life just to obtain one bowl of rice for you? You know, to to have a the the bowl of rice without bugs, what? When when they the the when they grow on the field, they put so many what’s it? The the medicine to kill them, you know, what?
Precisely. Pesticides. Pesticides. Okay. That one.
So you said, you know, so many so many sentient being killed, and those sentient being sacrificed that bowl of rice for you, you know. So many being life cost. Just that bowl of rice, one grain of rice. Well, one bowl of rice. Then, you know, from the field to get into the you know, just to factory, you know, there’s so much effort.
You know? Who knows many people die. You know? Know? Then from there to, you know, come all the way to the supermarket where where it is convenient for you to buy so much effort, so many people, so many people.
Even though they get money, but so many people put so much effort. You know? Then from there, just to get from shop, the supermarket to your home, in in in your in your house for so much effort. Like, you you yourself going to the market, buy the food, and bring it to add to home. A lot of work, isn’t it?
You know, a lot of work. It’s a lot of work and a lot of time consuming, you see. Then cook. You know? Cook.
You you purposely cook into, you know, like, hot water. Yeah? I’m sure there’s so many unseen, like, bacterias die that also sacrifice life for us just for one bowl of rice. You see? So but the thing is that you have to go inside here and, you know, just to just, you know, fill up this hole, the stomach.
And, of course, that helps to sustain our body, but but then that remain there ultimately. You know? You know? Permanently, will remain there. It naturally comes up.
So, anyways, it comes up. So why not take that as a part of you, one of the marvelous sama practice. You see? So here, there’s so many beings. So many beings, they cannot consume the food that what we consume.
They cannot consume the nectars. No. They cannot consume, you know, you know, the the the foods that human beings that they’re consuming. Know? This numberless being, they only can consume caca.
You know, the west. You know, there’s so many being. Their karma is like the bond to only to consume caca, the west. You know? It west.
The west. Waste. You know? Waste. Yeah.
Only you can consume that so many beings. You know? And there’s so many beings, their karma. Only they consume the smell of the waste. There’s so many beings.
Amazing. The karma. You know? So many being. If you offer a nectar nectar smell, like delicious food smell, it cannot consume due to their karma.
They must have a smell of a waste. You know, there’s such amazing beings, you know. Unbelievable, you know. So you see, not only that, there’s so many beings in the water, in the the in the waste tank. So many beings, so many germs, you know.
They live, they sustain their life. Sorry. It sound like a bit very awful, but it it is the fact fact is like that. You know? So many beings, you know, they rely their life, you know, like how we rely our life for one bowl of rice.
They rely on, you know, the the waste. So what he said. So now here, so you you you motivate through bodhicitta. Even that making extensive charity to those beings. You just simply go to a toilet bowl, and then it’s like wasted, completely wasted.
You know, you put so much effort to to have that, you know? You know, you you look at the the frame and so much effort, You know? But then just simply throw. You know? So easy, you know?
So so without any sense, you know, like, any sense of some kind of mindfulness, you know, just throw it, you know? Flush it. That’s it. Most of the time, we even kind of like have some kind of like discomfort, anger, you know, like, you know, why I need to go toilet again again. You you you do toilet with anger, delusion, terrible delusion.
You see? And most of the time, no motivation. No no delusion. No deluded motivation. No positive motivation.
It’s no good karma, no negative karma creation on that. Western. You know? So is it so now here, even that, you know, make a charity to those, you know, numberless beings whose karma only they consume, you know, so I’m making charity for them. So through that, you create so much merit, you know, to immediate level, you will have a lot of good karma to consume, a lot of good foods, a lot of good foods.
And somehow you always have abundance of food to and delicious food to eat. And not only that, in long time, you know, you will never have a like, diabetes or a lot of those, you know, all unnecessary sickness. Once you have those kind of sickness, you cannot consume delicious food, isn’t it? So you see, by making charity or like like that, then it again create a accumulated karma into you to have a, you know, a health healthy body. You know?
So like that. Then not only that, you should you should integrate this practice. Also, mind training practice by thinking that may whoever consume may whoever being may whatever being consume, you know, the West, you know, instantly, you know, satisfied, you know, instantly, you know, clear the the suffering of hunger and and gain great bliss. And due to that, you know, they you know, that become a cause to ripen their past good karmas. You know?
And they transfer their life to a better life such as precious human rebirth, meet the Mahāyāna teaching, meet the bodhicitta teaching, and may they able to able to enlighten, you know, be be transferred from such an unfortunate realm. So you see. So those are the practice, Dharma practice. You see? So the Kadampa practitioners, means those Lojong practitioners, every single act, every single existence, they transform into a practice.
That’s why they’re able to obtain enlightenment within one lifetime because every single act is a creation of merit. You know, there’s not not even a single act is wasted their time. You know? Was it their time? So you see?
So so like that. So when we think carefully, we we we rest know, we we only kind of, like, practice seriously when we are in front of Buddha picture in the in the in the in front of temple. You know? Then we the rest of the time, we are always accumulating negative karma. You know?
So so you see, if we want to be really true practitioner, serious practitioner, we must integrate every single aspect of our life into that, including going toilet after have to, you know, integrate into Dharma practice. You know? You see? So in the Mandala offering, you know, is it offer entire existing offer entire universe and entire existing phenomena, you know, transform and visualize in the wish-fulfilling jewel and offer to Buddha, you know, the wrong things, negative, including negative karma, including sickness, including waste, everything you know we should able to transform those into a wish-fulfilling jewel and offer to Buddha also if we are a true mind training practitioner. That means every single aspect of our life is all a practice.
If we are unable to do, almost like there’s no space for us to practice. You see? Sort of sort of like that. So here, I think necessary to apply logic. In other words, it sounds like very awful.
You know? But, you know, you have to apply logic. You have to think what really mean it, you know, think. And actually, it’s one of very marvelous practice without any effort. You know?
Every day you have to go to the toilet a few times. So, you know, so so, you know, otherwise, wasted. Even that is wasted. You see? Then eating.
So we eat so much, and we consume so much time, you know, in eating. If we are unable to integrate the into Dharma practice, we wasted so much. Then sleeping, we sleep for, you know, six, seven hours, you know, minimum. All those if we are unable to practice, unable to integrate through our right motivation, all those hours are wasted. You see?
So you calculate carefully. The really true Dharma practice time is normal. Almost normal. Then he has this, and sometimes engage in the Dharma practice for the sake of your future lives. So and sometime, yeah, we engage in the practice of Dharma for the sake of future lifetime.
So again stated in the teaching, whether it’s Dharma or non Dharma, is the action dedicated for the for the purpose of next lifetimes or for the purpose of within this lifetime? If the action if the activities are dedicated or motivated for the purpose of this very life is non dharma. So as I mentioned earlier, if you want to host a holy object or want to host a scripture in your house, a sūtra in your house, if you are dedicated that or motivated that action for this very life within this very life’s purpose or happiness is a non dharma, is a worldly dharma, is a non dharma. It won’t become a cause for liberation. Dharma must be cause for liberation.
So in order to be cause for liberation, must be dedicated, must be motivated for the purpose of next lifetimes beyond this life, next lifetimes purpose, next lifetimes well-being. So in next lifetimes well-being there’s a three stages. One is to actualize higher rebirth, second is to actualize nirvana and third is to actualize fully enlightenment and again here for the Mayanic teaching teach us, advise us, suggest us to choose the last one and the purpose of engaging in any activities is should is that should be dedicated to actualize the highest purpose is to to Buddhahood. If you dedicated next life’s benefit even though it’s not a practice but if you dedicated for to obtain human rebirth, regard it as wrong. If you’re dedicated to obtain nirvana, also wrong.
So we have to dedicate our Dharma activities or any form of activities to form a pure Dharma practice should be dedicated for the enlightenment to become Buddha and practice the Mahāyāna Dharma. So here, this verse, and sometimes engage in the Dharma practice for the sake of your future life. So, you know, based on this Mayanic teaching, based on the lojong teaching, the explanation based on this particular this particular teaching or this particular relate in relation to the Mahāyāna Bodhisattvayāna teaching, the Dharma practice for the sake of your future lifetime should be for the sake of enlightenment. If the Dharma practice for the sake of your future lifetime to obtain higher reward, wrong. To obtain nirvana was wrong.
The purpose the Dharma practice should be for the sake of your future lifetimes, which is to actualize enlightenment. And that is right. So without being supported, engage in the Dharma practice with single pointed dedication. So be consistent. You got consistent, isn’t it?
Be consistent. You know? And single pointedly dedication to Dharma practice. So here, again, not asking us to give up our holy life and, you know like full time meditate. It’s not advising us that.
Here ask us to be single pointed in Dharma, you know single pointed dedication in Dharma practice means we must integrate the lojong practice or mind training practice, mind transformation practice every single aspect of your life. Every single aspect of your life and if you if one can able to integrate mind transformation practice, means every single action we do could be if it is motivated by bodhicitta, we are single pointedly dedicated our Dharma practice. We are single pointedly dedication to Dharma practice. If we are unable to do that, we are against this precept. You know?
Without being sporadic, engage in the Dharma practice with single pointed dedication. You know? We contradict with this. So any difficulties coming into your life, remember the Lojong teaching. Remember the antidotes.
You know we discussed so much about general antidotes, specific antidotes for all the different labels of afflicting emotions, all the different labels of problems in our life. So remind ourselves, you know, if you cannot remember, read the book from the beginning, go back, or listen, or discuss, or next time if the transcript comes out, read that again. Refresh it. Refresh at least two, three times until all the antidote is very alert in your mind. So whatever problems, difficulty come into your life, can able to transform using the mind training method, that is also called your life dedication into dharma is single pointed.
As we said, as we discussed yesterday, you know, when we are okay, happy, we remember dharma. When problem come, we can’t remember dharma. We don’t know how to handle ourselves. You know? So that is because we are not dedicated single pointedly.
You know? Because of only because of that. When when when a small problem, then, you know, do observation. You know? Go to a fortune teller.
You know? Ask this and that advice. You can’t help much. It’s it’s very little help. You know?
Definitely, we’ll receive some comfort. Because most of time, we’ll say all the good things about you. You know? You know? Yeah.
So if you if you come to see me, I will say all the you know? Or try to try to comfort you as much as possible. You know? You will be happy for maybe about one hour. After that, problem will come back again.
You know? The problem will never end. If we’re able to apply mind training teaching, problem can be end ultimately, completely. Other than that, even you come and maybe every five, six months time once a while, problem come, then come to see me. It won’t again, it won’t help.
Maybe it might last for six months. After that, again, same same subject. You you you go back to the same situation because your mind haven’t transformed because everything is dependent on mind. That what Buddha said, that what we think, and and it makes sense. Logically, it makes sense.
And and in fact, scientifically, it also makes sense. It’s very much dependent on your mind. You see? So our consultant, our guru, you know, our fortune teller or whatever mind training teaching should be the one. You know?
Then if you’re alone, you’re alright. You are in a public, also you’re alright. When problem comes, you’re alright. When happy, also you’re alright. You’re all the time alright.
You You see? So it’s very, very, very, very important. You know? And that’s only possible you once you dedicate dharma into your life, single pointed thing. In particular oh, okay.
Before going into this, then again, we might think. You know? Here you should ask, keep asking very important, keep saying very important and be and only possible if you single pointedly dedicated in dharma. I think it’s impossible in my case because I have children, I have family, I have job. You know, you might have immediately, you might thought all the excuses.
You see? So it’s wrong. You know? It’s absolutely there’s no no excuse. There’s no excuse at all within all of us.
You know? We can’t ever dedicate single point in dharma without neglecting all your responsibility in your ordinary life, without giving up all the responsibility. You can remain exactly who you are and wherever you are, whatever you do, do accordingly. But the only thing that requires is just to change the way of thinking. Transform the way of thinking.
And you will be totally protected. You’ll be totally secure. You know? When when when we when we grow old, you know, no friends around, you know, no even the children’s, you know, away. You’ll be not alone.
You will be totally in peace and bliss because you have the mind transformation with you. You you you will be the most happy. You know? When death comes, because we have the mind transformation teaching, you’ll be a most happy, you know, dying person. You’ll be a most happy dying person.
If they’re able to do that, then it’s quite sure your next life will be highly because because you are able to establish such a wonderful, peaceful death, very positive death. And no need to go and check with lama, you know, what kind of realm I’m going to be born in. You know? You know, you already confirmed that you’re going to born in a high rebirth because your mind is totally positive. Your death is like like like in a peace and positive and virtue, you know.
And that is called the the you know, we we discussed so many time. That period is a time that we establish the throwing karma. That’s karma called throwing karma. Throwing why is it throwing karma? Because that moment, whatever creation of, you know, mental attitude, the karma, it throw to next life.
That karma is the one throw to next life. That’s called throwing karma. And that happens at the time of dying. You know, like five, ten minutes around the last breath. You know, you are quite a little aware of some dharma understanding, yet, you know, you are struggling to, you know, let go, struggling, you know, like some suffering of, like, departing from your family, friends, you know.
So when you have the mind training teaching, you somehow, you know, you can able to let go everything with such a, you know, detached label, you know, such a peaceful mind, you know. So you see, So whatever thought arise that period of time is called the creation of throwing karma. That karma is responsible for your next life. Let’s say rest of your life you’re practicing so much Dharma, but at the time of death you are unable to handle, you get angry, get scared, you get upset and that scared upset all our delusion that call again creating the negative throwing karma. Even how practitioner, good practitioner you are but you will throw to low realm.
You will throw to hell or hungry ghost because you you are you are you know, the throwing karma is negative. Then again, if you want to understand more deeper in this, as we discussed before, the twelve dependent arisings, you you go to learn more about that, then you understand how it works. You know, how it work. And it’s very interesting how it works. You know?
So and it is it is a definite thing. It is a real thing. You know, it will faced by every one of us. You know, we have to go through the death. And if we cannot handle that properly, you know, even how good practitioner, how much charity you make at the end of the day, you will still go into the lower realms because of the one mistake there, because of throwing karma.
You see? You know? So you see? So that’s why Buddha Dharma, the one of the concept of Buddha Dharma is actually preparing for proper death. The the you know, the the whatever effort that you are practicing is actually practicing to prepare for the death.
When the death comes, then you can able to bring the Dharma there. You see? So so very, very crucial. You know? So that only require the mental changes.
Nothing about physical change. You remain exactly the same. You know? You know? You see?
So only the mental changes, the mind changes. So it just require the internal changes. You In the family, you know, rest of the family member don’t support your your mind task for practice. Don’t worry. There’s nothing to change the physical way.
The mind changes. They won’t see you are changing your mind. They will feel very happy that you are changes because you you become more calm, more happy person, more tolerant person, more forgiving person, you know, more joyous person. You see, you become better and better. Sure.
The family will appreciate your changes. You know? But if you say that I’m practicing Dharma and you try to change your outer label, oh, they would think you are you’re following the wrong path. You know? Because in earlier time, you you spend with the family for how many hours, you know, let’s say let’s say every every every night you have a dinner, family gathering dinner.
But after practicing Dharma, no more family dinner because you all the time have to go to center. You see? So you see? So that makes that makes trouble. You know you know?
The family will will disagree with that, And we are wrong to do that. You know? You know, we we thought that being the body in this in the in the in the in the in Prada Buddha or Dharma is the is is practicing Dharma. That that’s not a that’s not a real thing. You know?
So so you see? So even though the family require your your full time, every dinner you have to be at home. Better be at home with every dinner, but always practice mind training teaching. You know? So you change yourself.
You want you you didn’t miss the opportunity to practice Dharma. You see? So then some of the family, they don’t like so many holy objects to put on their house. Some people they don’t really like, you know. Maybe you might like so much to create a altar, but the rest of the family member, they don’t like it.
You know? And and within your family, one happened to be a very strong Christian, you would they will start to say you’re bringing evil thing in in in home. You know, if Buddha come into your home, you will say you are bringing evil thing, you know. They will literally will tell you. You see?
So is it? You create a cause for them to criticize Buddha, you know, and because you are too engrossed with the external thing. Is the temple? Yeah. We must have so many, you know.
But then sometimes creating your home as a temple also not really right, you know. But sometimes I become dharma practitioner, then you start to change entire your home, you know, become like temple, know, new temple. Offense so many people and your friends come with shock because your friends not familiar with all this. And they might they might start to think that you are already out of this world, you know. It’s like they might think you are, what, sane?
Insane. You know, they they might think you are insane, you know. You see? It’s a real real real life. So if there’s such kind of inconvenient way, never try to change all the network, but never give out dharma.
Cannot give out dharma. If you give out dharma, then we can say you are the most foolish one, especially after knowing dharma, then you give out dharma because of family interfering, this and that. You give up dharma. It’s the it’s the one of the most how to say? Loss.
The greatest loss. Yeah. So then what do you mean by dharma? Again, mind transformation. It’s only about mind.
Mind changes. The mental mental transformation that only require. That will only please your friends, only please your family members. It will never offend. Mind transformation will never offense anybody.
On everyone will be attracted when you do the mind transformation. You know? So you see dharma inside there, not outside. Not outside. Yeah.
But the real in our life, many people do think Dharma is creating a temple. Dharma is, you know, hosting more holy objects or creating a new altar. Oh, I become Buddhist. Now, you know, the first thing to create a altar. You know, the family disagree, mind.
So much conflict, you know, start. You see? So you see, so so so like that. So also, if anybody, you know, you happen to meet anybody, you know, and so what is dharma? You know?
Know? Or people might be curious about you. You’re all the time going to the temple, and you cannot impress them much with the outer aspect. You always try to convince them or tell them, share with them the mind transformation. That’s the most beautiful.
They will they will definitely love it. And they will they will start to follow your path. I say, oh, go to temple. It’s very good, you know. Then they, you know, they advise you to set up an altar, put, you know, one Buddha statue.
One inch is no good, you know, must put ten inch, you know. But I did, but it’s very good, but my husband are actually a bit noisy. That’s the only problem. So I already gave you the trouble. You see?
So it’s easy. So go on. You know? Yeah. Temple is beautiful.
You come and visit. Very nice. So many holy object. You know? Very nice.
But I am I’m in special practice. You know? Special practice means, you know, I you know, you know you know me very well, isn’t it? We are friend for long time. You know, I’m very impatient.
Don’t you think that I now I’m more patient patient? You ask the question. We are friend for long time. The last time I you you know, people don’t really like me because I’m very impatient. But after going to a temple and study some dharma, you know, you can see some changes in me.
Yeah. Yeah. Yeah. Then then good good comment. You know?
So those are, you know, like, the the transformation. It’s it’s it’s all about lessening the delusion or purifying the delusion. You know? We cannot expect change today or tomorrow or maybe next year. No.
You know, even my text whole life, we should put effort from now on to change our mentality. You know, the the the afflicted emotion. Those are the one that would disturb him so much. And mind can change, you know what? Because the the nature of the mind is no different than Buddha.
And we try to change our physical body, we’re unable to change. It’s impossible. The nature already is a decaying, you know. How much protection, how many wall do you build and you stay inside? You you cannot control of aging.
You cannot control of death. When time comes, boom. Finish. Even how many wall you you build up, you know, to protect from death and protect from aging, can’t change. So, you know, so so what but the mind can change.
Mind, you know, the you know, mind, even when you’re a little boy, you know, if you teach properly, you know, in the in the right way, even little boy can change exactly like the senior one, you know, can change. Because that little boy is the nature of the mind, and this old man’s nature of the mind is the same. And Buddha’s nature of the mind, all all those three are same. It is equally same. You know?
The only thing is immature or matured mind is due to the inflicted emotions. Yeah. Because living in Samsāra, more inflicted emotion, people think is your more mature. You know? People know how to how to discriminate.
This is my friend. This is my enemy. You know? Then you say, oh, you’re mature. Actually, it’s a measure of afflicted emotion.
You know? You see? So so the the fundamental nature is all equal. So you see? So children, you cannot say children cannot practice Dharma, cannot practice mind training teaching.
Children, when you grow up, practice Dharma. But before grow up, die then how? Possible. You know, possible. You see?
So so then some are very old, impossible that you can practice Dharma, mind training teaching impossible. Cannot because that the old man’s, you know, the eighty years old man’s that the nature of the mind as a young as the, you know, as as alert and young as this, you know, this sixteen years old boy’s mind. You know, there’s no different. The nature is totally clear. No different.
The afflicted emotion is older, that’s why the old man’s mind bit blurred. You know? You know? So this is only only only that. You see?
So you see, whenever you want to share Dharma, share the mind. Share the mind training teaching. Sometimes we say, Lamrim is wonderful. Yes, Lamrim is Lamrim is the one, the key thing, wonderful. But then, you say, go and read Lamrim.
You introduce three volumes. People are scared. Three verdicts, ask them to, you know, read one by one, and people feel it’s like very tough, you know, very tough. And sometimes many thing is not so like like very relevant to this very present problem. So my daily teaching is like immediate.
It’s right there, right very now. It’s like so much relation to your situation. And it is spoken by Buddha himself. It is a Dharma, so it’s very much effective. So in particular, practice mind training for mind in particular, practice mind training.
So without being engaged in the Dharma practice with single pointed dedication. In particular in particular, practice mind training. In particular, practice mind training. For mind training is the innermost essence of the Dharma practice. So So in particular practice mind training when you do the mind when you practice mind training teaching, the aim is not to obtain higher reward in in in next lifetime like a human or God.
The purpose of mind training practice is not for to obtain nirvana for next lifetime. The purpose of mind training is to become Buddha. So here the meaning is that. So for mind training is for mind training is the innermost essence of the Dharma practice. So entire eighty four thousand teaching, the essence is a mind training teaching.
You know, Not only the, you know, the s the innermost essence. You know, the innermost essence of the entire the the eighty four thousand teachings of the Buddha. Mind training teaching is the innermost. Okay. I’ll just read this one.
So the the fifteen. Wait for the precepts. Precept will be a precept of commitment. Twenty two precepts. Yeah. As we’re on the number fifteen, train with decisive decisiveness.
When a minor nerve is damaged, you treat it by cutting it clean. In the same way, when you engage in the training of the mind, do not remain hesitant but direct your entire mind. You should remain resolute in your decision and train with no hesitation. Avoid such a delayed, tentative attitude.
At first, I will check to see if if if mind training is beneficial. If not, I will recite mantra. This dedicates that you have failed to let go of yearning for self centered happiness. This kind of practice can even overcome sickness and malevolent spirit possessions. So the purpose of the mind training teaching is to to you know, not just to purify some, like, temporary, some kind of sufferings or or just just a minor delusions, you know, delusions.
The purpose of my mind training teaching is to cut the root of the entire suffering and entire delusion, which is ignorant. You know? The purpose of mind training practice is to practice bodhicitta and emptiness, the two awakening mind. That have to be the direct eradication of the overall, the root cause of the entire as well suffering, which is the ignorant. Which is the ignorant, you know.
In our our physical label, if we have some kind of like small lump somewhere, then, you know, we we don’t we don’t really go to search much of the root cause but we just cut the lump because it’s so painful, then we are okay. So here we shouldn’t act like that. When small problem come, try to integrate Dharma but we forget about the root which is to be eradicated. You know? We shouldn’t do that.
We our focus of mind training practice is to eradicate not only the entire aspect of gross delusion, but also to eradicate the subtle delusions, including the roots of the ignorant mind. And in order to do that, one might, you know, one might one might need to go through a lot of like hardships, a lot of, you know, challenges and you you shouldn’t give up rather worthwhile to put, you know, the the great effort to actualize that purpose. You know, we cannot say, I will check I will I will check whether I can able to practice the mind training teaching or not. You know? And if you say, oh, my training teaching is quite tough, rather why not I just ask some mantra and I recite the mantra and hopefully that is easier so that, you know, my my problem will overcome since I’ve heard mantra is so powerful.
So if that way, then what do you call the in in that kind of attitude, a way of practicing Dharma, you know, is a self centered. Even though it’s a Dharma practice, but self centered. You know? If we practice that way, don’t talk about you know, no need to talk about purifying the the root delusion, the ignorant. We we cannot overcome, you know, temporary sicknesses, temporary problems.
You see? And again, it’s a fact in us. We do that. You know? Because mind training teaching requires so much challenges, you know, so much effort to practice.
You know? You know, we normally you know, when we do when we conduct some puja, say, oh, very powerful, you know, to to to cleanse the sickness or to to increase the wealth, the gompa will be totally full. You know, we have to put a tentage outside. You know, we do fire puja, powerful fire puja, know, we say a lot of mantra of who? Mind training teaching, not interested.
Mind training teaching. Mind training to have an interest in mind training teaching is not only in here, even in Tibet like that, same. India, Tibet, same. You know? Initiation, mantra, it’s on the puja, many people come.
My training teaching. Even his son is Dalai Lama. What you call? You have to what you call? You know, sometimes you you you you you have no choice to voice out because of, like, you are like like, how do they oh, I don’t know how to use.
Okay. I I don’t know how to phrase it. Even he’s not a Dalai Lama. He said when when when every time he’s teaching, he he remind the people. He said, when I say Kālacakra initiation, few hundred thousands, you know, come and receive all over the world, from all over the world, including from very far Tibet and, you know, and come all the way to India, you know, even even like, you know, risk your life.
You know? But then when I give Lamrim teaching, when I give my training teaching, some of the monks only attend, you know? And maybe the monks also, I don’t know whether the monastery forced them to go or they they really come. I have no idea. So he says, I have no choice.
I always have to take I also have to find a way to to to give you the right thing which is mind training teachings, lamrim teaching, but you people never understand that. So I have to play a trick. It’s a play trick. So therefore, I announce I’m giving Kālacakra initiation. Yeah?
Then before Kālacakra initiation, three day preliminary teaching, and that is Lamrim and Lojong. Yeah? And now after few years, you people become much more smarter than him. I said, much more smarter than me. He said, no.
Because you only plan to reach to the teaching place when the actual initiation only, not in the pre the the the the preliminary session. He said, he said, now I don’t know. I have to I have to find a way. You know? I said, don’t don’t know how to, you know, don’t know how to plan to offer the right thing to your people.
You know? So he’s some you know, just say, you know, like, I really don’t understand like that. You see? So like that, it’s it’s a fact. It’s a fact.
So you see? So so during some of my consultation, you know, some came to so much trouble, you know, so much problem. It could be relationship problem. It could be business problem. You know?
And there’s no way to solve the problem. It’s already like they’re on the edge or on the on the on the right there, you know. There’s no way to turn. Yeah. But yet they suffer so much.
There’s no way. You know? They they already tried their best, they couldn’t find a way, and how I going to find a way? I’m not a businessman. I get never went into relationship.
How how how I’m going to solve the problem? You know? And now you as a businessman cannot solve the problem and you come and ask me to solve your problem. It’s quite impossible in fact, you know? But they’re asking you, you know?
They tell all the story like that like that. So I know, you know, please give me some some way to some way to walk, some way to escape. I said, you try all the ways and you cannot escape. How can I I I don’t know? I I I know I had zero idea in business.
How how you have no idea? You see? Then even sickness. Went to all the doctors, profession, you know, professional doctors. I never get cure.
Ask me to cure. I’m not a doctor. You know, I don’t know how to do operation. I don’t know how to you know, so ask me to so it’s impossible, isn’t it? You know?
So I said so on that very spot, I try to give them some tips from the mind training teaching because there’s no way. You know, you go to the whole world to search the way, no way. Because merit is completely exhausted. karma is already ripened on that, that what I can see. You know?
The only way is to reduce the pain in your heart, you know, to to to to overcome the problem to your heart because you are unnecessarily suffering so extra suffering. You already so much suffering through all the the environment or or whatever, job or whatever. But then you exaggerate your mind exaggerate you suffer more and that only can cure by this doctor the mind training teaching you know so give some tips it look into their eye and telling them they start to look, you know, not paying no attention, you know. You know, you’re telling them, start to look around here. It’s totally not paying attention.
So I checked with my dice. So after that, I I I find some way to trick. So I know they are not listening, not interested. So after that, I put dice. Well, then they start to put their palm together and they can listen to paying full attention, you know, like that.
So after that, talk. Oh, then I give any tips, they’re ready to take. But still, if you give a mind training tips, still, you know. But if you give mantra, more specific. That’s quite easy and like, oh, mantra is like very powerful, they regard it, you know.
So it’s it’s basically it’s like if you don’t take the mind training teaching it’s like comforting for them you know. It’s like comforting them and yeah I can see they they go back with so much relief but but you you but I don’t know whether he or she worry or not. I will start to worry, you know. Because tomorrow the problem sure. Now that that, you know, like put some pain in the numb pain killer, but the the root, the sickness is still there, can’t cure.
And tomorrow the pain killer finish. So I think I’m a pain killer. When pain killer finish, you know, like that. You see? So then sometimes I give a tip.
I say, you practice this. Exactly I said, you can able to change. You won’t suffer. Then second day comes same thing. Know, Krishna, you know, can you give me some mantra?
Because my problem is still not solved. I said, did you apply what I exactly said? No. I want some mantra. Is it?
So something like that. And sometimes I also encourage them, why not you you you survey, you investigate, you you attend? One week, we are not having seven days class, you know, we are only two class, you know. So why not? If you cannot attend to at least ten one, if you cannot attend every week at least ten once a month, I think it could be helpful for you.
You know, it could be helpful for you. The less, I tell you the truth, only for temporary. You know? Ultimately, your problem cannot solve. You will continue to suffer.
You know? Then also many excuses. Oh, I’m already into trouble. You know? How can you ask me to come at ten class?
You know? So impossible. Okay. She’s like, better give me a mantra and give me some simple mantra. Easy one.
The problem is huge, no asking simple mantra. Then sometimes I say, I see the exhaustion of the so much merit and need need to recover. Once you have the merit, once you change the karma, yes, there’s a possibility to to revive it. So give them, like, say, oh, like, recite the Golden Light Sūtra, the whole thing. Cannot.
Like, give me some mantra. So so that is the fact, you know. But then the real thing is mind training teaching. It really can solve the problem. Otherwise, as stated here, teaching.
You can even cannot overcome even a sickness or sudden spirit harm. There’s no way, you know. Mind training teaching is quite tough, rather I practice some mantra, then you hope that spirit will go away, you know, and sickness will cure. Even teaching what it is said. Buddha already said, impossible, it won’t happen.
Buddha said, you know, you know, I believe that this kind of practice can’t even overcome. You know, I’m it’s not I’m saying, you know, here. Can’t even overcome sickness and malevolent possession. Malevolent possession means the spirit harms. It’s impossible.
Once you start to practice the mind training teaching, spirit will go immediately away if there’s really spirit there. Immediately. Sickness, remember? Sickness, totally not even how painful it can. Totally, you can numb the area, you know.
You totally totally can cure it. And there’s many history histories in the past that people, you know, transforming the mind can completely cure entire sickness including cancer. You know? Possible. See?
Something like that. Okay. Thank you. Stop here. Any question?
If not, please stop here. Okay. I would like to let’s say, for for this year this year, the the or another classes from from my part will go up to end of November. End of November. So from now, there’s only few classes.
So the the news subject will only start next year, you know, next year from maybe from Chinese New Year on or whatever. So coming one or two classes, we will we have to continue from here. Then the last two class one class, I want discussion and question answer on bodhicitta. The subject is bodhicitta. So you start to if you have any doubt on bodhicitta, any teaching relation to bodhicitta, you start to jot down all the questions.
Because the essence of the Lojong teachings is about two awakening mind, which is bodhicitta and emptiness. And the second class, let’s say Saturday class, we do q and a discussion on emptiness. Emptiness. So whatever question on emptiness that you have, you will start to jot down. So on that day, we do solely question answer.
So that will be the last I think November twenty six and twenty seven or something like that. Anyway, the end of last week, the the two days. The first day, we will do bodhicitta. Friday night, do bodhicitta. Saturday, we do the emptiness.
You know? So very complexity subject. And if you want to, you know, read more, you can read your Lamrim. You can read teaching. You can read teachings on bodhicitta or emptiness or whatever your cultivation, you know, through cultivation, if there are any, like, doubts or misunderstandings.
You know? Any question, so you will start to jot down your questions. Okay? So I think that will complete the Seven Point Mind Training commentary. Then we will start freshly from next year on.
Yeah. Thank you. So we’ll go to green books, other teaching credits, page twenty four. Great Mandala offering. And also, I encourage let’s say, in November after the after, you know, coming over to here.
In November six or seven, we have a two days retreat in Bora Ridge. You know, retreat. So seven and eight. Yeah. So Friday night go up.
If Friday night cannot make it, Saturday early morning. So, anyway, there’s two day retreat. So that will cover entire. Within two day, it will cover entire. You know?
So it is very beneficial for those who already study and and also very beneficial for who never study Lamrim within such a short period of time. You will have a full picture of entire Lamrim. You know? And and the retreat retreat, you know, conclude some discussion, you know, and guided meditation on the Lamrim. You know?
And and once, like, contemplation on the main points of the stages of the Lamrim teachings. You know? So there will be about two days, Saturday and Sunday. And Sunday, I think about five o’clock, end the session, come back. So Monday, you can still walk.
You know? And Friday, I think night, if can go up, then better. But, otherwise, those who cannot make it on Friday, then at least Saturday, the first session from second session, I think, can join. But the best is join the very first session of the Saturday and Saturday like that. It will be very, beneficial.
So I I encourage any of you who have a, what is it, you know, time allowed from your family commitments would be very important and very beneficial, you know, because we’ve been studying many, many different teachings. But the the ultimately, have to we have to combine into, you know, you know, certain meditational ways so that you can you can you can do everyday Lamrim meditation and entire aspect of the Buddhadharma path. You know? So it’ll be greatly benefited. So I encourage just keep in mind, you know, if you have time, you’re good.
Thank you. Thank you. Thank you.