Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 103-minute outreach session, Lama Zopa Rinpoche offers a sweeping introduction to Buddhist philosophy and practice, beginning with a direct address to young visitors about the value of spiritual interest and the role of dharma as an unfailing companion through life’s difficulties. He outlines the historical Buddha’s journey from prince to enlightened teacher, then systematically explains the Three Vehicles: the Hīnayāna or Theravāda path, focused on individual liberation through understanding the Four Noble Truths and renunciation; the Mahāyāna or Bodhisattva path, which extends compassion and the commitment to liberate all beings; and the Vajrayāna or Tantric path, which harnesses visualization, emptiness, and deity yoga to actualise Buddhahood within a single lifetime. Throughout, he emphasizes that all three teachings are interdependent and come from a single Buddha source, warns against sectarian dismissal, and illustrates practical applications—such as transforming daily acts like drinking water into merit accumulation through intention and mantra. The talk closes with an invitation to chant a blessing mantra together and offer guidance on recognizing one’s future rebirth through present ethical conduct. Pitched at interested newcomers and students with no prior initiation required.
File metadata (for organising)
File: 01 UKM at LDC.mp3
UUID: 49d4a9d7-ea64-4bc4-80ed-1c7280c9d050
Teacher: Lama Zopa Rinpoche 3
Collection: Outrench (Lama Zopa Rinpoche 3)
Recorded at: Buddha House Adelaide
Duration: 103.2 minutes
Words: ~11,208
Good afternoon. So my English, not so good. So maybe you might need to pay extra attention. I hope I can deliver the message that I want to deliver. Yeah.
First of all, I would like to sincerely express from from deep on my heart that that, you know, all of you finding time to come here to visit LDC, to be part of our family. So So so that’s the first thing that I would like to say that I highly appreciate, and I’m very, very happy to meet all of you. And I am very, very inspired, very, very inspired that that, you know, in a young age in in such a young age that you have an interest to to come to know about monk, to come to know about Buddha, to come to know about rupas, the statues, to come to know about to come to know about spiritual practice, to come to know about spiritual life. It is something amazing. It is something valuable.
It is something know, there’s no no no specific word to express how precious it is for in our in our life, in your life. Yeah. And you will appreciate. You will definitely appreciate when you when you grow older. When you grow older, you will definitely appreciate the the time or the moment that you spend for the spiritual practice.
So so I would just I would like to inspire from this simple monk. I would like to inspire you. Always try to always try to, you know, bring some special life in our day to day life. Our our schooling life, our university life, after that, our working life, our relationship life, then our retirement life. But even at the time, you know, everybody will die.
Everybody wanted a relief. You know? Even that moment, as Buddha said as Buddha as Buddha said, as many people experience in their life at the time of the at the time of our departure to next life or at the time of departure from this life, one of the most helpful, one of the most comforting, one the most reliable companions is the spiritual practice. One of the most reliable companions is the spiritual practice. Then, spiritual practice is necessary.
Spiritual practice is important. Spiritual practice is always needed in our life because when we are alone, when we are when we feel down, when we feel sad, when we feel fear, when we neglected by friends, when we are getting into any kind of difficulty situation, spiritual practice is the one who will be right there to to support us, to give us comfort, in very initial will give us comfort. Then will give us protection. Then will alert us to be more wise, to find to not to give up a life. Not to give up just because of, you know, the fear, the difficulties, the suffering that we face.
Rather, we bring a lot of encouragement. Rather, we can able to transform, we can able to totally transform that fear, that suffering, that loneliness, that failure into a happiness. I’m not saying I’m a good practitioner, but I experience it in my life. You know, I’m I’m not a good practitioner. I’m just a simple monk, but I experience it.
The the how much spiritual practice can I able to you know? How much the knowledge of knowing Buddha, how much the knowledge of knowing Buddha’s advice or Buddha’s teaching, how much the benefit that I receive, I experience it, I experience it in my life. It is the most wonderful thing that you can experience in your life. Buddha and his teachings, his advice, is the best protection, is the best companion. The companion which never deceives you.
The companion, the friend that never deceives you, will never disappoint you, you know, will always support you, will always be with you, especially when we are in that situation. You know? So that’s about that’s about Buddha, and that’s about Buddha’s teaching, and that’s about called spiritual life. You know? So then you become wonderful person.
Then you become happy person. Then you become somebody who call the life so meaningful. Then at the time at at at any stage, even the death comes, you will die happily. No regret. Without any regret in life, you will die happily.
You know? So so like that. So that’s about Buddhadharma. That’s about Buddhadharma. So I hope you you you get my message.
Okay? Thank you. So then In Buddhism in Buddhism, there’s a various schools. There’s various assertion, various theories, and various kind of schools. What’s it?
Whether whatever and how many number day school is, but all the Buddha’s teaching is came from one origin, which is from Siddhartha, the Gautam Buddha, the Śākyamūni Buddha, you know, who born in Lumbinī, Nepal, and who is originated from India, Kapilavastu. And and he was a a prince and king his father, was one of the most successful, most powerful king in that time during, you know, in the war. And he had all the temporary conditions for the temporary happiness. He’s in one of the most wealthiest palace, and he is one of the most handsome guy, and he is one of the most intelligent, you know? And he can achieve anything he likes.
Maybe he can achieve even more than what he want in this very world. Any way, he went through the experiments of childhood in the palace, and gradually, he even went through the the ordinary education line educational line. Then gradually, he he went through including the the the relationship, the marriage line. He even got married, you know, and he even have a child, you know, one boy. Then after that, through his, you know, experience from the childhood up to his adult, that he finds every single human being, including every single living being, including ants and cockroach cockroach, including cockroach, Searching for one thing, happiness.
Searching for ultimate happiness. Searching for everlasting happiness. Searching for long term happiness. Never wanting happiness for short term. Nobody want that.
Happiness? Long term happiness. Great happiness. Everlasting happiness, which is which is simultaneous, which is which is in the instinct, which is in the nature of every single living being. Every single living being.
And he established, he established through his experience, first this, wanting happiness, and at the same time, do not want suffering. Do not wish suffering even for a slight moment. Nobody appreciates, including ants and cockroaches. Do not appreciate or do not want suffering, even unpleasant suffering, everything for one second, one moment. So then then So then he realized the one thing of every single living being, the happiness, which is everlasting happiness, which is great happiness, which is true happiness, which is true, real happiness.
And he labeled that as Buddhahood. He labeled that. He labeled that everlasting happiness. He labeled that big happiness, great happiness. True happiness, he labeled as Buddhahood.
Enlightenment. He labeled as enlightenment. So then so how to how to get that? How to get how how we can how can able to actualize that everlasting happiness? Or either you can say, how to actualize Buddhahood?
Or in another word, how to become Buddha? How to become Buddha? So so then, the first thing he realized, we must renounce. We must must renounce. We must be contented of we must renounce.
We must renounce. We must detach. You know? We must detach where we are, who we are, and what we experience. We must renounce, we must detach, and we must we must let go, we must put aside, or we can say we should purify it, we completely wash out the established renunciation.
So then, physical aspect of renunciation, cut hair, become man. Become monk. You know, become monk. So this is just just just physical aspect. So if you want to become a monk oh, no.
No. If if if you want to become a Buddha, if you wish to have everlasting happiness, it’s not necessary for you to cut hair, but it’s necessary to renounce. It is necessary to renounce. It’s necessary to detach. It’s necessary to not to hold so tight of things that you grasp, the things that you you attach, things that you feel angry towards, things that you feel jealous, things that you you you you the competition and all this, you know, try not to hold too tight.
Just relax. Just just just, how to say, loosen. The the the the heart of holding, grasping, loosen it. So that’s the the the step of getting into renunciation. It’s not necessary to cut hair, but but he showed the aspect of entire, you know, example of renunciation.
Cut hair, you know, renounce the hair. Why you need to cut hair? In our life, one of the object we attach the most is hair. Think carefully. Think carefully.
In our life, whatever it is, whatever it is, we we never realize until today. Maybe. Think about it. We might be thinking there’s something else actually we attach more. But within our physical body, within the the whatever, we attach the most is the hair.
We attach the most is the hair. So so you analyze, you you check. The most hair. And we bring the attachment of others within our whole physical body, the the attachment which provides others to attach you, others to gain desire. The main finger is the head, not the nose, not the eye, not the face, not the body.
It’s head. Think about it. It’s a it’s a it’s a it’s a new kind of word that you hear, but think about it. So it’s a today’s new discovery. So you analyze how it works, whether it’s true or not.
You know, it’s it’s due to check. You see? And we do spend a lot of time on our hair. We do spend a lot of money for our hair. And we do worry so much about our hairstyle, isn’t it?
You know? Like, one finger long, if you want to cut cut, it’s too short. You know? This way also difficult. That way also difficult.
This way also difficult. So it’s in fact, it’s more trouble, you know, more troublesome than in many of the, you know, the possessions that we we we we we deal with day to day life. So, anyway so this is just a one simple, you know, the outer aspect of renunciation, but it’s not necessary. The the the real the the the the essence of or the the actual meaning, the characteristic the characteristic the actual meaning of renunciation is is to detach. To detach.
Detach what? Detach we call the suffering world. Detach the ego. Detach the attachment, and including object of attachment, you know, detach the object of anger, which is your enemy. You know, don’t hold too tight, saying, you are my enemy.
You are always my enemy. You know? Always remember, always remind yourself to see that person’s your enemy. So such and such, whatever disturbing objects, whatever disturbing subject which is your mind, try to learn to relax. Try to learn to loosen the grasping.
Try to learn to loosen the the tightness of your heart. You know? You kind of establish this is, like, permanent. Know, like, hold so tight. Enemy is always enemy.
You know? Your boyfriend is always your boyfriend. Not necessary. Today is your boyfriend. Tomorrow might become your enemy.
So don’t hold so tight. You know? If if you don’t hold so tight, if boyfriend something happen, it won’t hurt you. It won’t hurt you. You see?
So what hurts you? What hurts you? It’s your grasping because you’re not renounced, because you’re not letting go. You know, your your attachment is too tight. You know?
So be relaxed. Be relaxed. You know? Try to try to learn to be how to say it? Acceptant.
Acceptant? Learn to accept. In in dharma word, learn to accept the fact of the karma. You know, many things, you know, in our life are played by karma. You know, played by karma.
We might hope something, but we might not achieve that. We we we we might we might hope something to gain, we might not achieve that. We might hope something not to gain, we might that might come into our life. And and I normally say that karma is like fifty percent is responsible of the karma. And that karma or that action karma means action.
That creation of action is the creator, it’s not outside. The creator inside is your own attitude. Your your yourself is the one who creates. The fifty percent is in your hand right there. Whether to to actualize the resultant of the karma or not is based on how you create a condition, how you actualize the condition.
Let’s say that you you have the karma to graduate very stunning colors very stunning, like, a very stunning color of achievement in your school. Yeah? But even one year left, if you don’t study, even how smart you are, even karma is there to for you to, you know, be very stunning, but somehow you you you always you you never study, and at the end, you will fail. You might not get the degree. You know?
So the fifty percent is the homework to study properly, and fifty percent is there is a karma. So since fifty percent is dependent on karma, we normally say that Buddhadharma Buddhadharma asserts Buddhadharma belief is that every single existing, every single thing that come into your life is a creation of karma. And the creator is not outside, creator is yourself. And condition is also one of the aspects of karma. But the condition is in your hand.
karma might be created by the previous moment of yourself. And the condition is in the present moment in your hand. So whether one to actualize the result, good result or bad result, is dependent on the present moment whether you create the right condition or negative condition or wrong condition. So so so so so something like that. So, anyway, so Buddha renounced.
Then after that, he he just he leave the palace. Then he tried to search for the search for the the path, search for the solution for him to be successful in his journey to actualize everlasting happiness, to gain the lasting happiness or to become Buddha. So then he realized that he realized that it’s necessary for him to necessary for him to engage into the live a life with the the ethical of mankind, which is live a life with loving kindness, compassion. You know, loving kindness, compassion. And to live a life of loving kindness, compassion.
And do your very best to bring benefit to others even though, you know, he after he left his palace, he have no possessions. He have he he don’t even have a proper robes to wear. But his heart is hundred percent dedicated to to serve other, to benefit to the society, to bring benefit to the society. So even while working, if he see farmers farmers, he start to, you know, express he start to, you know, give advice, which is called the give give them a solution to be happy. If he see what do you call the even if he see butchers, you know, pass by on the road, If he see butchers, he give advice to to to to to to to the butchers to to to to stop killing anymore and gradually, you know, to able to come into a right path, right attitude, compassionate, then gradually to to to obtain the happiness.
Yeah. So so so so he’s been traveling like that. Then at the same time, he always instead of, you know, instead of investigating outside, he always investigate his own mind, always investigate his own attitude, whether his attitude is ethical or not, whether his own mind, way of thinking, way of physical action, way of speaking is ethical or not, is respectful or not. Do my thought arises to to to, you know, think of harming other or or or, you know, benefiting other? If he realized, oh, one moment of thought of you know, arise the thought of harming other, then he immediately, you know, stop that thought, then he start to he start to change the thought.
And try to, you know, think again and again to to how to say? To habituate, to make his mind as a habit to think of benefiting other. If his way of working if he if his way of working is harmful harmful for others, he try to change to make sure that become very, you know, aspect of very humble, you know, always smiling to other and always try to, you know, assist other. So Buddha when when when Buddha was on the training the path, if he see any any any, like, you got a trailer, You know, in India at that time, most of the the heavy loads, you know, the human carry with with wheel two wheel and carry. But even in in in Malaysia, must do you watch do you watch little?
Little. It’s about the Malacca. Yeah? Has something to do with Malacca, Singapore, you know, a long time Japanese in in Japan. You know, India, there’s some of the the the the, you know, all the the foods and, you know, rice they carry on.
You know? So in the during Buddhist time, I did watch, but it was short one. Very nice. I I don’t understand, but I I don’t there’s no English. I there’s a Chinese speaking, I think.
Chinese speaking, isn’t it? So there’s some subtitles, so I try to you know, it’s very, very, very touching, very, very moving. And that movie shows, you know, the the I think the little Nyonya is in it. It’s, like, so compassionate and so tolerant and and so courageable. You got courage you got, you know, very courageable.
And and how much hardship she went through, she never give up her life. You know? You remember? She never give up her life. And and at the end of the and even though such a hardship, you know, she go through, she always remember her ancestors.
She always remember the the kind people. You know? At the end, even the harm givers on the roadside, you know, start to like her and start to help her when she needs help. That’s called the good karmic return. You know, you are honest, you are very compassionate, you help others.
When you are in bad time, people come and help you. So that’s called the karmic karmic return. And so that movie shows very clear. Then at the end of the day, again, I I I go to the last jump, the last last last chapter. So then what’s that?
You know, she built she built, isn’t it? She built such a beautiful house, I think, in Malacca. Isn’t it? Beautiful house. It’s, you know, with goddess.
You know, she still keep the bird nest, you know, the beautiful house. You Even though we went through such a hardship, but just by keeping the bird nest, you know, the birds inside there, it shows how compassionate she is. How compassionate she is. You know? How kind she is.
You know? Then if you have a kindness, honest, you know, and and benefiting to other, even how hardship you go through at the end of your life, you will be the you will be the super. You will be the number one. You will be the number one. So, anyway, I think after that, I think it’s quite unpleasant stories I think happened with her.
But until then, it’s, you know, it’s you know, you can learn how to be courageable from that from that movie. I mean, that’s the one one one example. So, like, Buddha, what I’m what I’m trying to say is Buddha, when he walk, he the trainer, whatever, you know, is a old man or cannot cannot carry. So that his physical, you know, physical movement is immediately going to help. Immediately going to help.
You know, such kind of like a like a physical manner. So he he lived a life like that. In his speech, he would never offend people. He would never use harsh words. All the time, respectful words within the friends, within family, or within anybody.
You know, whether it’s a stranger, whether it’s your enemy, whether it’s your friend, always use respectful speech. So so that’s how he he you know, he then he get when he do meditation, like, a six years meditation on compassion, we call bodhicitta, we call emptiness, you know, he went into a very strict retreat, very strict retreat, very strict practice. You know? Then after that, bodhigaya. You know, if you are interested to know about the central land, most important holy place in the Buddhist in Buddhist world is the bodhigaya.
It’s in India, Thailand, Malaysian, Singaporean, Taiwanese, Sri Lankan, Burma. All Buddhists, they go there and visit the place. It’s a wonderful place. It’s a very powerful place. So in future, if any of you are interested, it’s very, very wonderful to visit.
Mhmm. You know? So so in Siddhartha or the Siddhartha, he obtained Buddha under he obtained Buddha in Bodhigaya. That’s one place called Bodhigaya under the Bodhigaya. So I don’t know.
You you you also call it a Bodhigaya? Bodhigaya. Oh, it has a excuse me. Sorry. I don’t know.
So Bodhigaya. So, you know, so he attained enlightenment in Bodhigaya, under the Bodhi tree. Then after that and after that after that, nobody requests his advice. Nobody asked him to teach. You know?
Nobody asked him to teach. So then he he went into a jungle again to to continue to do his meditation continue to do meditation. So then one day, the the Brahma god blew the conch shell to request turning the Dharma wheel. You know, there’s a wheel. There’s a kind of like a chakra wheel.
It’s kind of like like like like like know, handle. So then request Buddha that that Brahma was inspired by his meditative behavior. So then request this Siddhartha who was just enlightened to turn the wheel of Dharma, means teach Dharma and teach Dharma to to this world. Teach Dharma. So then he he was accepted to teach.
Then he was walking through this one holy place called Varanasi Sarnath, also called as a Deer Park. So then while he was walking, then he met he met the five Brahmin five Brahmin. It’s like a kind of like a sadhu five Brahmin. So then, immediately, due to the past karmic connection in the past lifetime, they have a connection. They instantly this five Brahmin was inspired to to us, to give advice or teaching from the Buddha.
You want me to shorten or you want me to tell the story of how Buddha how Buddha and his five Brahmin in the past life, they lived together? It’s up to you. If it’s been too long, then I better cut short. If you want to hear this story, then yeah. Or why not other time?
Okay. Maybe. What what is that? Okay? So so, anyway, there has a a connection.
Amazing, unbelievable, you know, the the karmic connection in their past life. You know? It’s unbelievable. And and and where their past life was met, the place, is still exist today. It still exists.
It’s in Nepal. It’s in Nepal called Namo Buddha. A place called Namo Buddha. You know? It’s, again, very, very powerful place.
Very interesting. Very powerful place. So, anyway, then then Buddha revealed the first teaching. So then Buddha revealed the first teaching, and his first teaching was called the Four Noble Truths. Four Noble Truths.
I’m sure The way I can see is all of you already know Four Noble Truths. So that means that means if you know Four Noble Truths, you know all Buddha’s teaching. If you know Four Noble Truths, you know all Buddha’s teaching. And Four Noble Truths is essence of entire Buddhist teaching. Essence of entire Buddhist teaching.
Buddhist teaching is about Four Noble Truths. You know? So so that so that so, anyway, these Four Noble Truths, you know, they can be the suffering and the causes of suffering. You know? Suffering is number one.
Cause and the and the truth of the suffering, number one. The truth of the cause of suffering, number second. And truth of the cessation is number third. And truth of the the path, number four. You know?
So then they give an example, you know, you know, and and I’ll say Buddha taught the Four Noble Truths using the example of the what do you call the like like a sickness and and and to find a cure. In order to find a cure, you need to you need to you need to diagnose what the sickness is. You know, without diagnosing exactly what the sickness is, you won’t find a right medicine to cure. So to find a to first establish what the sickness is, if it is a stomach symptom, then in order to in order to total cure the stomach symptom or stomach suffering, then you need to cure or you need to even rid of the causes. So first, establish the symptom or the suffering or the or the nature of the suffering.
So then from there, you find that in order to total cure, you find the cause. So if it is chili, if it’s gastric pain, the cause is chili, then you have to again, say you have to cut the chili, isn’t it? You you have to turn chili in chili, isn’t it? So once you stop eating chili, you you you start you you you are able to kill. You know?
So it’s a so like like that. So in order to so then, in first, he, you know, he tried to establish, you know, how suffering we are, you know, in this saṃsāra world, this suffering world, you know, how suffering we are. You know? So then then Buddha then teach why we suffer, you know, what are the causes. You know?
And he established the causes are, like, ignoring. You know? Ignoring, not knowing not knowing what is right, what is wrong, not knowing what brings happiness, not knowing what brings suffering. You know, and establish delusions such as anger, attachment, hatred, pride, jealousy, competition. All those are the causes of suffering.
So he says, if you want to be free from all the suffering, you should you should abandon those those attitude. You should abandon those those negativities, we call negativities. Those delusions, you should abandon. At least we start from now, make it lesser make it lesser. So then, once you establish that the cause of suffering can be riddled, then you can able to establish in your deep in your heart, oh, happiness is possible, and everlasting happiness is possible and call it liberation is possible.
So then he establishes the third noble truth. You know? Then how that can happen? You continue you continue to work on the part. And the working on the part is continues to reduce or continues to eliminate, diminish or or, yeah, diminish but at least deconstruct, gradually deconstruct, gradually deconstruct, deconstruct, gradually deconstruct attachment, anger, hatred, you know, jealousy, pride, and then the heart of harming others gradually deconstruct.
Then gradually construct loving, kindness, compassion, respect, ethical life gradually construct. If you if you walk on this path, you will actualize called everlasting happiness, called liberation, or you can call it Buddhahood. So anyway, when Buddha was teaching this Four Noble Truths, he didn’t use the word called Buddhahood. He always used the term called liberation. So this teaching, those Brahmin that were listening their time, is their mental strength and their urge is they are totally kind of freak out.
Freak out. Totally kind of freak out from this worldly sufferings. Totally freak out. And what day one is, I must I must I must be free from this this this this worldly sufferings. I must free from we call it Samsāra.
I must free from Samsāra. I must free from Samsāra. I must free from Samsāra. Whatever it is whatever it is, no matter what it is, I must free from Samsāra. I must, you know, I I must free from Samsāra.
So like that. So so so that that attitude, you know, called the self liberation, wanting to, you know, gain the self liberation and practicing Four Noble Truths. To actualize self liberation, I must achieve liberation, I must free. To actualize that freedom is called the Hīnayāna practice or Hīnayāna path or Hīnayāna or Theravāda teaching or the Hīnayāna teaching. Hīnayāna teaching.
So that’s called the Hīnayāna, Theravāda, that which which which broadly practiced by, you know, Thai Buddhist practitioner, Sri Lankan Buddhist practitioner, even Malaysian Buddhist Buddhist practitioner, or even Nepal, India. And especially during the Buddhist time, most of the Buddhist practitioners are practicing this practicing this theory, you know, practicing what we call the Theravadan teaching or the Hīnayāna teaching. That time, they don’t call it Theravadan. They call it as a Hīnayāna teaching. So then so then there is a group of people, I mean, group of disciple.
They wish to they wish they they understand how painful the the suffering of Samsāra, how painful the suffering of Samsāra. But at the same time, they also see how painfully you are, you know, you are suffering in Samsāra, not just not just me. How painful you and you and you and you and everyone of us equally suffering in saṃsāra. You know? And and I then that that that group of people realized, but all of us equally ignoring, don’t know how to solve the problem, don’t know how to actualize the the liberation, liberation.
So then one or two, brave one, one or two volunteer raise hand, say, okay, Buddha. You know? Buddha. I mean, I don’t know whether they communicate like that or not, but I’m just acting. Yeah?
The Buddha, I would like to take some kind of pledge or some kind of leadership, you know, based on your teaching, based on your Four Noble Truths, Four Noble Truths, based on your Four Noble Truths. I would I would like to take some responsibility. I would I would like to be the leadership that not just myself. I want to enlist certain number of community or certain number of beings. Or you can even say all beings.
Doesn’t matter, cockroach or or or snake or tiger or elephant, doesn’t matter. Oh, I I just put in my my group. You know? I want to become I want to be liberated, but I also want them to follow me. I want them to be my member.
I want them to be part of my my my my journey. So I will take the leadership. So then due to that inspiration due to this inspiration, then Buddha Buddha went to you know, Buddha traveled to Vulture’s Peak, which is near to Bodhigaya, just now where Buddha obtained enlightenment, he traveled to Vulture Peak. He traveled to Vulture Peak. And Vulture Peak means there’s one kind of like rocky peak.
Look like a vulture. Look like a vulture. So so they labeled as Vulture Peak. So then Buddha was contemplating. Buddha was meditating, and he tried to he he’s about to give the advice or give the teaching based on this group of people’s request.
So then at the same time, the group of people request. Then then Buddha taught the the second turning wheel of Dharma. Buddha taught the the the Prajñāpāramitā sūtra or Heart Sūtra. Buddha taught the wisdom sūtra, Heart Sūtra. So Buddha teach the Xinjing.
Xinjing. Very famous, isn’t it? Everyone of us know. So very famous. So he taught that.
He taught that. So while he was teaching, somehow many gods many gods also came to listen to teaching. Many angels came down to listen to teaching. And somehow somehow, greatly attracted many people to listen to that teaching. And somehow his voice, because he’s already become Buddha, see, his voice travel to, you know, almost like in cover to three continents, not just not just from Malaysia to America, but it’s three all three continents, the entire world covered with it, you know, the the his the voice.
So then so then there, he focused he focused on the stages of the the path, which can stage of the path is kind of a structure which the leadership who requests to be the leadership the structure for the leadership, how to lead not just yourself, but also lead as many members as possible, you know, to the same goal, the journey for liberation. And that teaching is called the Bodhisattva teaching, the Bodhisattva path. The Bodhisattva, or you can also say Mahāyāna teaching that Buddha taught. So Buddha taught the Mayanic or Mahāyāna. Earlier before, it’s Hīnayāna.
Now he taught Mahāyāna. Mahāyāna. So then then after that, he continued to give the third semester of teachings. Then which is the which is the the intermediate which is the which is the intermediate teaching, which is suitable for for the mayanic practitioner and which is also suitable for the hinayanic practitioner. You know, he present the teaching based on the both different, what you call the urge.
You know? Yeah? So then then then there’s a group of people who say, oh, in your teaching, you know, the first teaching, what you taught, is that the most important thing that you must liberate from the saṃsāra, you must obtain the liberation. And the second teaching you taught, not just you become Buddha, but you can also lead many others. But you said it will take three countless years.
Three countless years, you know, the the journey to you know, so the leadership have to manage for three countless eons to bring them to liberation. So so there’s no any kind of shorter shortcut. Or then Buddha say, there’s no such a shortcut. But if you can manage in your skill, there is some way. There is another way.
But you have to you have to have to you have to handle properly. You have to you have to manage it properly. There’s no such a shortcut. But if you can manage properly, you can able to become Buddha even within this life, even within this very cushion. Then he taught the teaching called Tantra or vajrayana.
Then he could be taught the teaching of vajrayana. So then he made very clear to those people who request the teaching, made very clear without teaching of the Four Noble Truths, without practicing the Hīnayāna teaching, Rest of the teaching, no use. Who without adopting, without practicing as a heart of the practice, what was that, practice as a heart. Heart practice. The Four Noble Truths called Hīnayāna teaching.
The rest called the Bodhisattva practice, Bodhisattvayāna or Tantrayāna, Vajrayāna, all are useless. No use. No power. Nothing can bring to you. Nothing.
He made very clear. Okay. So first thing, if you want fast, you make sure the teaching of the Hīnayāna, you know, take as a principle in your heart. On top of that, in order to collect more conducive conditions, be bigger hearted, greater hearted. Think of think don’t don’t just think of yourself.
Think of others. When you think of others, you definitely will get more support. Isn’t it? You think of more other, you get more others more other support. Isn’t it?
So you you call yourself, you get more merit. So so in order to do that without practicing bodhicitta, without practicing compassion, without practicing loving kindness, especially without practicing called great compassion, means unconditional, unconditional, the the attitude of wanting to liberate entire living being from entire suffering and taking full responsibility full responsibility by myself alone. I don’t even need one my brother or my sister to come along me. By myself alone, take the full responsibility to liberate entire living being, my enemy, my stranger, anybody, including cockroach, to the liberation. And I will take this responsibility.
How difficult it is? I will take by myself alone. By myself alone. They express again and again. By myself alone.
If anybody want to help, welcome. But I will take the courage of my myself alone. So Buddha said, you have to take this as a tool for you to success your your journey in in a in a fastest in in the most efficient way. Okay. Then now you practice deity yoga.
You practice vajrayana, or you can say you practice or you you can call Tantra, but now, you know, there’s Hindu also practice Tantra. All sort of people practice Tantra. You know, many, many people, you know, many schools, many tradition, they practice tantra. And sometimes they even use misuse of this word called tantra. They even misinterpret.
You know? So I rather feel more more comfortable to use called vajrayana. vajrayana. You know? vajrayana.
It’s but tantra is, like, common word which is used in in in in many good terms and in many negative terms also. Especially if you go to India, you will find when you go to India, you will find, you know, the word are used for many different many different categories. You see? So, anyway, then so it’s very easy. K.
Then take us take vajra then practice vajrayana. So then he give the first vajrayana semester or first vajrayana, what do you call teaching in Amaravati. There’s one again in the one place with one place in India called Amaravati Amaravati. So he he give the the Kālacakra. He give the Kālacakra initiation.
So then the initiation is coming up. Kālacakra initiation. So there’s one place called Amaravati. So he did the Kālacakra initiation. And from that very on, he established the tantric teaching and tantric teaching.
So that’s about the Tantric teaching. It has the ability of actualizing Buddhahood in the causal stage right now. It involved the self generation, means through meditation, through emptiness meditation, through bodhicitta meditation, you yourself right now can become a deity. It’s not not not a not not a trance like that. It’s it’s it’s not at all about trance.
Trance. You know? Don’t take that one. Not not about the trance. Listen.
Not about trance, and it’s not about, you know, not about hooking spirit and putting to your, I don’t know, brain or ear or nose or whatever, and learn about that also. You know? It’s it’s about it’s about compassion. It’s about emptiness. You know, emptiness is a very interesting subject again.
Every one of you will definitely will love the subject called emptiness. So next time, if you if you have a chance, you can explore the books, learn about emptiness. Again, the the tool of emptiness is one of a very powerful tool for us to distress distress. When we study, we have stress, isn’t it? Later on, when you want when you go to work, you have a stress, isn’t it?
Show up stress. Then after that getting to relationship, show up stress also. You know? Then we have to go through old age, show up stress. Then the dead come, also have stress.
So if you practice emptiness, it’s one of the very powerful method to distress. Very powerful method to distress. Until that you will find that no such fear, no such suffering, no such a problem, until then you you only find, like like like, total blissful world if you understand that bliss. You know? But it takes time.
It takes time. We are still young. Better work out. So so is it so, anyway, so he he taught me called called the vajrayana. He taught the vajrayana.
So the vajrayana vajrayana is come from India. vajrayana is not come from Tibet. vajrayana didn’t the origin is not from Tibet. vajrayana is not origin from from Mongolia or from China or from from from what do you call this? From Korea.
Because in earlier time, even in earlier time in very, very earlier time, Korea was was was very extensively practiced vajrayana. Korea. You know, it’s shocking, isn’t it? It’s interesting to know. Korea is one of the place where well practiced vajrayana vajrayana.
vajrayana. But today, almost like normal. It’s almost like almost like almost like nonexistent for vajrayana practice. You see? So anyway, so vajrayana practice is the the interesting part of the vajrayana practice is, as I mentioned earlier, there’s so much involvement of emptiness and there’s so much involvement of compassion.
Then, and also involvement of so much visualizations. Visualizations. And, again, I want to make clear, it’s not about imagination. Normally, try to differentiate imagination and visual visualization in two different categories, two different two different explanations, two different characteristic. So tantra or the vajrayana involve extensive visualizations.
And through that through that visualization, you can able to you can able to actualize Buddhahood. You can able to actualize Buddhahood by the help of emptiness and great compassion. You can become Buddha right this very cushion, right this very moment. So that’s about Vajrayāna. Vajrayāna.
So I hope I covered this subject. I supposed to speak a little bit about Hīnayāna, Mahāyāna, vajrayana, isn’t it? So I hope I didn’t confuse you. It’s it’s quite clear. It’s okay?
Okay. So so so so now here, one one last small thing. If you want to if you want to get inspiration from me as a Dharma brother, as a friend, if you want to get inspiration from me if you want to get inspiration from me, we should. It’s very necessary to to learn Hīnayāna, Mahāyāna, Vajrayāna, all. With without one, no liberation.
Without one, no Buddhahood. Without one, no Buddhahood. No Vajrayāna teaching, no Buddhahood. No Buddhahood. No Buddhahood.
All three have to come together. So the Hīnayāna teaching, practice as a preliminary practice. Okay? Hīnayāna practice, we take as a preliminary practice. We take as a preliminary practice.
Bodhisattvayāna or the or the or the Mahāyāna Bodhisattvayāna practice, we take as a body Yeah. The the body practice. You call body practice. This is, like, kind of, like, I would say, preliminary, then the middle one, then the resultant. What do call?
Body practice. Yeah. Something like that in there. Maybe not necessarily main practice, but it’s kind of like it’s kind of like a preliminary, then the then the then the I’ll say body practice. Okay.
Body practice. Then the then the Vajrayāna practice more as a resultant resultant practice. You know? So so so all the anyway, all these three teaching have to come together and and and take take these three teaching into different kind of different kind of stages as a preliminary, as a body practice, as a resultant practice. So take take into our life into account.
You know, if you are practicing Dharma for one moment, one minute, Hīnayāna as a preliminary practice means renunciation, the Four Noble Truths teaching, take as inspiration for oneself to practice. Practice bodhicitta. Practice great compassion. Practice what? Practice emptiness. Emptiness?
Great compassion. Great compassion. So then, resultant practice means, you know, then you try to merge the great compassionate practice and the emptiness practice into the merge of more more more efficient to to to actualize the benefit of compassion to the being through visualizations, through deity yoga, and through involving through involving deities through involving deities. So so that you you will have a you will have a kind of extra energy to to deliver the benefit of great compassion to the beings. So that’s how that’s what I mean.
That’s what I mean. Then, again, another most important thing is whenever we encounter different friends of the Buddhist different friends, some are from Hīnayāna practitioners, some are from vajrayana, some are from Bodhisattvayāna, Mahāyāna. You know? Then those who don’t have a knowledge about vajrayana and Buddha and Mahāyāna, then the Hīnayāna practitioner start to criticize. Say, oh, vajrayana is no good.
vajrayana might be just lama thing. Maybe Tibetan people only practice. Might not be Buddha’s teaching. So I try to tell you this is the source. I I was mentioning you the place where Buddha talk, teaching what he talk, and why he have to teach, and and and when he talk.
So all these three things I deliver to you. So it’s very important to keep yourself, keep in your heart, and try to try to bring benefit to the society to to to to to cleanse the misunderstanding, if in case any any misunderstanding there. Then you meet vajrayana practitioner who don’t have a knowledge, who never practice Dharma, and they will criticize Hīnayāna. Oh, Hīnayāna is very low practice. Oh, no use.
Nothing. The other practice, vajrayana. That means literally show the practitioner has zero knowledge of Dharma. So so you just You walk off. You just say, Walk off.
You just say, Walk off. So, anyway, it’s just a job. Rather, you sit there and explain to him. Rather, sit firmly, explain to him. Dear brother, oh, you know, it’s not like that.
You know, it’s not like that. Without Hīnayāna practice, how how are you going to become Buddha? You know, why do you practice vajrayana? You want to become Buddha, isn’t it? Or you just practice vajrayana to to to to announce people that I am vajrayana practitioner or that much or what?
You know? So if your purpose is to become a Buddha, then you must practice Hīnayāna. Also, Hīnayāna practice Hīnayāna teaching also. What the Hīnayāna teaching is? For the whole truth.
You know? So you have to explain. Explain. And, you know, clear this understanding. Also, it’s wasting your time.
Well, having such a wisdom, why not to integrate all the teaching together and you become Buddha faster, isn’t it? Okay. You are there to save them also. Oh, necessary. You you at least don’t criticize.
You know, all are same Buddha’s teaching. All good all teachings are taught by Buddha, and all teachings are taught for you and me also. So you better practice. And why you need to practice? Oh, the reason is this.
This. This. Then you can explain. Especially, we we we have a lot of energy because we’re young, so we can we can move here and there. You know?
So it’s good to be a busybody about this. You know, good to be visible about clearing the misunderstanding. It’s how wonderful, isn’t it? Instead of creating misunderstanding, clear the misunderstanding. Take the responsibility to go into society, clear the misunderstanding.
In order to do that, one have to learn the whole understanding of all these three teachings. Thank you. Any questions? Welcome, if you are not too tired. Thank you.
And please enjoy water. Oh, can I can I can I suggest think this is the last one? I can suggest again and again carry on and on. So I have one last suggestion. Normally, when we offer when we drink water, when we eat food, you know, we can do wonderful things to accumulate good causes, to accumulate causes for to bring success in our life, both spiritually and as well as in your study, as well as in your works, relationship, whatever.
So there’s two objects where you can accommodate merit. Two objects. One is Buddha’s and one is the sentient beings, mother beings. Mother beings means beings. One is Buddha’s, one is the ordinary beings.
These are the two objects where we can collect merit, where we can collect good karma. So whatever we whatever we drink, we can collect merit from both sides in the same moment, simultaneously. Simultaneously. So how to do that? If it is convenient, then you will even chant the prayer.
If it is not convenient, just simply express from your heart, oh, this is immortal nectar. It is the most blissful nectar, most blissful drink, most blissful food or whatever, unexhaustible. So I’m offering this to you Buddhas or any divine beings or whoever you have respect. You’re offering to all of that. So then at the same time, I’m making this as a charity also.
You know, as Buddha have said, in our body, in every single of us in our body, has eighty four thousand bacteria. Eighty four thousand bacteria, you know, is living in our body. Eighty four thousand is is a is a not a small number. Eighty four thousand bacteria. And those eighty four thousand bacteria depend on for us to drink water.
Drinking water. If we don’t drink water, some of the bacteria will die. If we don’t eat food properly, the bacteria will die. If we don’t do exercise properly, the bacteria will die. You know?
So by drinking enough water, by drinking water, or by eating food, infect, you know, infect is also survival. Also, also feeding those bacteria in its bacteria. So another thing is, it’s all about our mind. So another thing, simple thing. I’m making, just think that, what, eighty four thousand bacteria is in the body and One heaps heaps sips one sips of water, you know, I’m I’m I’m making charity.
So so easy to make charity. So you don’t need to wait to work and earn money and then only make charity. Nothing. You can start right now. He said, so I’m making charity.
I’m making charity. The eighty four start from eighty four thousand. Start from you. You are also one of the big, isn’t it? Start from you.
Then the the the bacteria is in your body. Then not only that, now apply compassion. Not only that, not only that, not only that, not only compassion, great compassion. Apply great compassion, teaching with great compassion. Not only that, you see, eighty four thousand is just a limit number, you can count.
But outside there, the being is numberless. Numberless being there. So now here, I want to liberate numberless beings from entire suffering. Their poverty, those who don’t have a shelter, I want to bring them to shelter. Those who don’t have medicine, I want to bring them medicine.
Those who don’t have protection, I want to bring them protection. Those who don’t have a friend, I want to be their friend. Like that. So therefore, I have to be healthy, strong, healthy, fitting, fit, fit, fit, healthy. If you don’t drink enough water, how to be healthy?
If you don’t eat proper food proper food, how do we help? So I want to bring benefit to numberless people, therefore, I’m drinking the water. Therefore, I’m eating food. Therefore, I’m going to sleep. Therefore, I need to wake up.
Therefore, I need to go exercise. Therefore, I need to go to school. Therefore, I need to go to movie. Therefore, I need to drink water. Like that.
So every single thing that you do, all accumulation of merit. So so easy. It’s become so easy. And this is not just me, human beings, saying. And this is these are teachings of the Buddha.
And why Buddha, without any reason, without no reason to lie to us, he is trying to benefit us and he is one of the wisest person happening in this world. And there’s no reason to lie to us, isn’t it? So this is his teaching. This is his teaching. So now, there’s one paper, yellow paper, there’s a prayer to bless or offer.
So why not it’s kind of a card you can put in your wallet, and wherever you go, until you memorize, you can look at the paper. Once you memorize, if it’s inconvenient for you to express, just think in your heart. Just think in your heart. Because sometimes our world is very funny. The moment you close eye, people think you are strange.
There’s something wrong. The moment you chant something, people think you are something wrong. So if you are eating food in a in a group, you also have to respect them, isn’t it? That also dharma, isn’t it? So therefore, even if it’s, you know, in in your heart, you offer.
In your heart, you make charity. Who get the benefit? You get the benefit. So so this card is very, very, very, very good. Very good.
So you keep as a in the wallet. So it’s very, very good. So today, now, why don’t we all come together and chant together over our drinks. Okay? Okay.
So normally, when we offer foods or drinks that which is about to consume, then normally we open. Normally, open. So for you, you can open like that. So it’s kind of gesture. You know?
It’s like open like that. You see? So that’s okay. So there’s a there’s a you might sound a bit funny, but there’s there’s a tune that you can you can put together. You know?
So you can you can follow me and chant. Thank you. And this word, Om Ah Hum, Om Ah Hum. If you don’t remember the the earlier words, just recite Om Ah Hum three times. The mantra, Sanskrit mantra.
Represents Buddha’s body, speech, and mind. And this mantra has the power, this mantra has the ability, just by reciting three times, to transform your drink as a nectar, transforms your food as a nectar. So whatever drink that you drink, whatever liquid that you drink, and whatever food that you consume, it becomes like medicine. It it won’t harm your body. You know?
So this mantra has that power. Because in today’s world, you know, even water, you know, like, bring a lot of harm to our own body. Even water, you know, drinking water because of impure or maybe the the mineral is not there, you know, then a lot of chemical. It’s so difficult to get a pure foods, pure drinks. And it it it is very harmful for our our body.
You know? So now that’s why that’s why today today’s time, so many cancer. The cancer become is more almost like almost like how to say? More common than than the flu. The cancer become more common than the flu.
So, yeah, unbelievable. So there’s more new diseases because everything become contaminated. Our mind become contaminated. Our foods become contaminated. Our drinks become contaminated.
So therefore, we need practice. We need this kind of blessings. You know? So, therefore, we chant on our own free time. It naturally transform, and it will will at least it will not harm you.
But as as the teaching says, it will in fact transform as amrita. It means it will become a medicine for you, helpful thing. Something like that. Okay? Thank you.
Thank you. Okay. And, also, maybe we can give the purification mantra in the basket. So there’s there’s a there’s a which is, in fact, is a we call it a handout. Call outdated or whatever.
So but it’s it’s quite interesting to, you know, see some articles. You know? It’s quite interesting. So I’d like to offer to everybody. So please enjoy when you come back and read.
Okay? Then, also, there’s one booklet, a small booklet small booklet. It’s a small booklet. This this booklet inside contains some mantras, which is purification mantras. So if you have any kind of discomfort or if you feel if you feel, like, you know, guilty of something, some wrongdoings, then just recite the mantra, then we’ll have to purify it.
So it was advised it was Buddha’s own word, but it was recommended by the founder of this center, the guru, Lama Zopa Rinpoche. So he recommended. This was in fact printed by our Karunā Hospice. We have a hospice center, so they printed, and it was well benefited. So would you like to come?
I think as a as a knowledge, so then maybe maybe, you know, you can say something. Otherwise, as a person like me, just just how you treat as a friend to a friend. Very nice to put your palm together like that. So then you you you just bend a little bit. Bend a little bit.
If if it is okay, then. And always you know, the tongue is always good to put inside. And in India, it’s saying that whether you’re Buddhist or not, you can you can you can differentiate from the hand gesture. Once you put like this, means you are non-Buddhist. Once you put this one in, it’s a Buddhist in India in earlier time.
Because Buddha Buddha this is a gesture of, you know, putting a jewel, you know, holding a jewel in your hand and offering to to to to the Buddha. Also call also signify the the coalescence or the unification of emptiness and bodhicitta. It’s like a two wing. In a bird, one wing cannot fly. Two wing can fly.
The two wing can become Buddha. So that’s why putting these two together, emptiness and bodhicitta together, you will create the karma, you will create the merit for you to actualize in your heart. Very good question. Thank you. So just just come like that.
Yeah. So I I make very clear. As a mean person, no need. Same. Yeah.
I I also feel more comfortable to treat like a friend. I’m a one ordinary person. But in another parts, when you meet Sanghas, when you meet Sanghas, by putting palm like this, it’s so much merit, so much benefit. Something like that. Not only to Sanghas, mean, to any senior, your teacher.
Anybody. Isn’t it? Any any question will come? Anything anything not necessary Dharma, but in whatever in in your schooling life, any anything that I can be assist anything I can assist to to give some dharma advice, welcome. K?
Or you can speak louder. Yes. It is it is it is very true. But my emptiness, yeah, is very, very good good good reminder for me, and and and your question will clarify a big, big, big, how is it, clarification? So emptiness you know, didn’t use a word called empty, isn’t it?
I call it emptiness. Instead of using empty, I call rather use the word emptiness. So I don’t know about adjective or word whatever whatever, but I always feel there’s a there’s a extra meaning of you you know, putting few words nest, emptiness. This this is my my my own inspiration for myself. Empty means zero, nothing, no entity.
Emptiness means, in fact, existing. Let’s say your friend is emptiness, means your friend must be there. But if I say your friend’s empty, means no friend. Okay. So emptiness emptiness, just a just one word of the one word meaning of emptiness is called dependently existing.
Dependently existing. If you have a fear of being alone, you have to depend on your friend. Your friend and you coming together fearless. That is called emptiness. That is is that is Jose.
So so, anyway, this emptiness means existing. Emptiness do not mean empty. Emptiness do not mean empty. Emptiness do not mean nothing. Emptiness means something.
Emptiness means existing. Or emptiness means the existing correlation of cause and condition. Conditions. If you get fear, you need a condition of being somebody around, isn’t it? So that itself we call which is in the nature of emptiness.
This this is a in fact, this is a very complicated subject. Very we need a long discussion on this. But I just as as as you assure I just want to assure you. I totally agree what you said, the second part. Second part.
I my nature, I want somebody around, You know? Because if I’m wrong, I feel like a fear. I totally agree with that. In your nature, you must need somebody, and good to have somebody. Yeah?
So I agree with that. I don’t mean should have somebody. Be empty of somebody. I don’t mean that. Okay?
Look around me. Okay? Thank you. Then the emptiness itself, next time we can you know, in future, if you are interested, we have to do a long discussion. It is very interesting, but we have to discuss more.
Otherwise, there’s a danger of thinking emptiness means empty or nothingness. But in fact, emptiness means existing. Emptiness means correlation of cause and condition. Thank you. It is true for some people.
It is not necessarily true for some people. And it is not only to lama, even in the ordinary people. Some people do see their future life. Some people do recognize their future life. To as long as you believe in next life, To find out your next life, in fact, is not a not not a difficult thing.
Very easy. Very easy. You don’t even have to be lama. Very easy. You don’t have to be a lama.
Very easy. So this one very easy. So how to find your next life? Who who what kind of next life you’re to take? Just close your eye.
Look into yourself. Think within you. Who I am right very moment, what kind of attitude I have. If you are in a if you are ethical, compassion compassionate, loving, kindness, contented, your next life, either will be a wonderful human being, either will become you will go to you will go to pure land. The fact is you will become somebody very wonderful person or very wonderful thing, and you will not be in the hell.
You will not be the hungry ghost. You will not born in animal. By looking inside, somehow you’re very unhappy. You’re always you you somehow that you’re totally disturbed. Somehow, there’s so much anger.
Somehow that you can’t tolerate getting jealous about your friend. Somehow, you know, it’s like entire positive door is closed, shut down, shut closed. Then, that’s it. Your next line. If that is too strong, you’ll be in hell.
If that is lighter, then how it goes? There is, but very light, animal. So it’s something like that. So as I mentioned earlier, the positive, like you are compassionate, you are loving, you are contented, you know, you are very positive and you are always very compassionate. If you are compassionate, if you are compassionate, it’s so strong.
Next life. Next life. Next life, you are in a pure land, and you are you are next life, you are a liberated Buddha. If that compassionate is or the the positive, the compassionate is there, but Then, learn lesson, you will will you will born in a precious human being like you, but even better than you now. Like you, and who have faith in dharma, who understands karma, who have respect, who have compassion.
But because of the level of compassion that you have, it’s necessary, but you will be even better than who you are right now. Because that compassion will be developing, will develop. Now you already need somewhere there. You will develop even greater and greater and greater. You know?
What how much day and months that or years and half? You will do better. You will listen to that. You will be at least one kind human being. Not very kind, but one kind, okay human being.
Then then then so then lesser than that, then human being, but very naughty. You know? Very naughty human being, but very naughty human being. Then then less than that, then most likely you were born in a god god and demigod realms. God and demigod realms.
God. Normally, we think do better. God regard with better better life. But in fact, the most fortunate, the life within the six circle of rebirth is a precious human rebirth. What we are, what we have.
This how to check your next life. And you can check. Okay. I have a very interesting answer for you. If we have a karma to meet next time if we have a karma to meet next time, I have a movie about that, which I have a movie and myself involved in that movie.
It’s a it’s a documentary movie To search of one of my in search of one of my master’s reincarnation, rebirth. It is a it is a pure documented, no special effect. Pure documented. It is a work of seven years. And just last month, they were, you know, choosing one of the best documentary for Berlin Film Festival in Europe, and he also was choosing the one of the good documentary in the Toronto Film Festival.
He was very he was very he was it was a well responded documentary movie. If we have karma next night, it’s up to you. And, of course, depend on little of my time. It’s up to you. You can contact our director.
And we have Peter there who who who communicate with you know, Peter is the one that who who in charge of dealing with, you know, the the, you know, connection with the people. So if you wish, you tell him, and we will find a time to show the movie either in your university or either in our LDC here. We will show the movie there. That will answer you answer your question. Okay?
We will do that. Okay? You’ll come. Also also, if you can do that. Yeah.
If individual maybe some of the people might not have interest interesting or some maybe more people have might be interesting. So we can send to e group so that you can cut your time also. So, hopefully, we will show soon on on my screen. Okay? Sure.
Oh, it’s very tough question. I think you better ask Dalai Lama. Seriously, I need better ask Dalai because I don’t have the ability to to judge who is the right, who is wrong. But I believe I believe I’m who respects Dalai Lama. You know?
I believe that whoever he certify, whoever he choose, that that I would believe that is the right one. Other than that, I have no no no ability to check who’s right. Thank you. Okay? Okay.
Thank you. Thank you very much. Thank you. Thank you. Or the just now, the as for the as for the the movie, you can go to Google and type Unmistaken Child.
There’s a there’s a way, Google YouTube, unmistaken child. The movie’s name called unmistaken child. Come come back. So thank you very much to everyone. Yeah.
And you’re very welcome to come back anytime. We are open