Emotions. Transform negative emotions. All those negative emotions, afflicting emotions transform into a path. It means transform into a virtue or transform into a cause for liberation rather than constant creation of a cause for saṃsāra. So so if that happens, we are we are genuine Buddhist practitioner.
We are genuine Dharma practitioner, and we are seriously adopting Dharma. So as long as one unable to integrate whatever understanding we have from the Dharma knowledge, if are to integrate for the transformation of our afflictive emotion into a cause for liberation, we are not seriously practicing Dharma. We are not in fact, we are not practicing Dharma at all because the transformation is not there. You see? So again, Dharma means transformation.
Transformation, if we do emotion transform into a creation or cause for the liberation. You see? Creation of cause for liberation. So once we have this kind of lifestyle, our life is very meaningful. Our life will be very meaningful.
You know, whether one call as a Buddhist or not, but if we if we accept this, we live a life with that, our life naturally will be very meaningful. So then what we mean by very meaningful? Meaningful means living well. You see, meaningful life means living living one’s human life in a well manner, well aspect, or or actualizing the purpose of actualizing the purpose of the opportunity that we have obtained within this life, which is we call as a precious human rebirth. You know?
We the the life that we obtained is called the precious human rebirth. You know? Unlikely with even with so many other human beings, you know, who who who who do not have karma, who do not have merit, who do not have any past karmic causes to even to even hear the the the guidance on virtue and non virtue or the guidance on coming or in effect, guidance on then impermanence. You see? So we are very fortunate that we have this opportunity to at least learn about the importance of this teaching.
Not only that, if we want, we can able to actualize the purpose of life, purpose of this precious human rebirth, which is to integrate the Dharma, which is to utilize this precious human rebirth to make a to make a, you know, proper preparation for the long long coming journey. We call the preparation for long coming journey, you know, long coming journey, which is life after life. Long coming journey, you know, until we complete that until we complete the journey, which is the day that we come we actualize the Buddhahood. Until then, we have to practice. We have to live well.
You know? The only way to live well and the only place we can live well within the saṃsāra is well obtaining precious human rebirth. You you agree with me? The only place in saṃsāra, you know, the only place in saṃsāra to live well, to live meaningfully, or to actualize the meaning of the purpose of humanity is within the precious human rebirth. Not necessarily even with the human rebirth.
Have to be within the precious human rebirth. You know, the rebirth that that how we have obtained it. There’s so many human being. There’s no opportunity for them to practice virtue. There’s no opportunity for them to learn about the transformation of the mind.
Yeah? So so you see, so while obtaining, you know, all these conducive condition, we have to we have to we have to be very serious and very very consistent. You know? Very consistent and very serious about actualizing or adopting the mind transformation, you know, mind transformation. So how to go about this transformation?
And maybe saying is easy, but then when we have to deal, how to go about? So I always give an example of anger. You know? The anger is one of the very forceful negative emotion, very forceful, afflictive emotion, you know, which which bring incredible torture in our life. You know?
You know? From the aspect of the Dharma, from the aspect of the Buddha’s advice, Buddha has said that one one moment of anger will destroy the eons of accumulation of good karma or the merits. Yeah. So so that’s that’s that’s that’s what Buddha has spoken. One moment of anger will destroy past eons of accumulation of merit.
You know? So so that is the fact. You know? So in our in our obvious experiences, anger will naturally destroy the peace of mind. Anger will naturally deteriorate our health, physical health, mental health.
The more tense you are, the more, you know, more narrow mind you are, you know, the more anger you you have, the life is more suffering. You know, look at our own individual self. The moment I get upset, I get angry, so torturing myself. Nobody torturing from my side. I myself is torturing myself.
You see? And that naturally affects, you know, our healthy physical life, healthy mental life, everything destroys. You know? No question about how much accumulation of good causes, good karmas are destroyed. Then again, Buddha said, the karma will never deceive.
Virtual karma will only bring the happiness fruit, happiness experience. Negative karma will only bring negative experience, suffering experience. You see? So the more you get angry, the more accumulation of negative karma. More accumulation of extra more accumulation of afflictive emotions.
And that naturally is a creation of cause for intense extra more sufferings. You see? And again, we’re here. We all know this, but we are not serious about this. We are not consistent habituating in this practice.
We all know the theory. We all know. We all understand. No good. But here, today, we have to be so serious that we have to take we have to we have to from today on, make sure that we take seriously and live a life of this understanding and live a you know, apply it on day to day life.
You know? Don’t hope that we will instantly gain the realization on emptiness or become a Bodhisattva. You know? It is too far. Start with the the the the the initial point, you know, the small, you know, the slight slight anger comes, deal with that first, you know, overcome that first.
Once we success to overcome, then naturally we can able to, you know, go forward. I would say, you go forward. Move forward. You can never move forward. You know?
Otherwise, we say big thing, but we always miss out the fundamental practices. You You see? So if we cannot live a life without giving up anger, how to live well? If we cannot live a life without, you know, always getting angry, frustrated, you know, how to live a good life? It’s impossible.
How to live a wild life? You know? How to bring living well life? So please please reconstruct my English. Okay?
So is it so why I’m saying this? Once you have the negative emotions such as anger in us, it’s a constant accumulation of negative karma. That’s the problem there. Whether we like it or not, whether we feel difficult to fight with anger or not, The the the problem there is is constant accumulation of negative karma is there. As long as your mind is confused, your mind is, like, tense, you know, filled with tense, suspicious, desirous attachment, grasping, saying that this is my enemy.
This is my loved one. You know? Those are people, you know, it’s like nothing to do with me, such kind of discrimination. Or as long as you have such kind of mind, it’s constant accumulation of negative karma. You know?
Then worse than that, of course, if you get anger, obviously, you know, it’s more intense accumulation of negative karma. More intense accumulation of negative karma. And as as I mentioned earlier, Buddha already said, and not just Buddha said, we can experience also. You know, scientifically can prove also. Once you get angry, it’s definitely one will suffer.
And not only one will suffer, one will influence the suffering into other. You know, not just because of Buddha says so. We experience in our life, you see, but we are not serious about avoiding that experience. We are not serious. You see?
So so now to help us to be more serious while having some faith in Buddha, that make the faith stronger, believe in Buddha stronger. If our wisdom cannot cope to make sure that we are very intense practicing this, at least remember what Buddha say. One moment of anger will destroy eons of accumulation of virtue, good karma. And all those virtue, all those good karmas are the causes for our happiness. Look at today’s time.
So many natural disasters are happening. Who can stop? We can. We our individual can stop. Otherwise, no one, even Buddha can stop.
Even Buddha, ten direction Buddha come also cannot stop. Because it’s a creation of karma. The result is happening. You know? This is happening.
You know, one place so many like a a water flood or typhoon or tsunami. But there is a certain being, they survive. But there’s this there’s some being, you know, overseas, but somehow somehow rushed back home. Woah. The day arrived, tsunami died.
It’s your karma is the one forcing. So then again here, Buddha have advised us that is the fact that what he see. You know, whatever the suffering comes in our life, it is the result of our own creation of karma. And karma has a few different sections. One is called collective karma, one is called individual level karma.
Even though we might have collective karma to get into such kind of trap or such kind of like a, you know, engaging I mean, to be in such kind of a natural disaster. But we still at least can protect us by purifying our own individual karma by applying the, purification practices. So then Buddha have advised again, do four opponent power. And he have comforted us very much. We have given us such a relief, How to say?
There’s so much relief in us by by hearing his his his omniscient advice saying that there’s not even a single negative karma cannot be purified if you apply four opponent power. Wow. So comforting. So relieving. Again, we always don’t practice.
We know this, but we never do that. We always hope something external factor will protect us. You know? Start to build more concrete buildings, you know, build more walls, you know, build more mansions, you know, gather more friends to protect you. Nothing can protect you.
No one except by changing karma. Look at today’s time. Medicines are so much advanced compared to many decades or many many many many many lifetimes before. Yeah. So advanced.
Almost like almost like everything got in your pharmacy. You know, so every discomfort, they already find an antidote medicine. You know? Even the eye, you have pain here, they have a different eye eye eye thing for here. You have pain holding, you have a different medicine.
You know? So a different cell disturbance is a different medicine. Almost like the scientists created the antidote for the medicine for each and every single disturbance, including the medicine for our mind disturbance, so called as what medicine for depression. You know? Like that.
You see? Then, like, the the buildings, the way we live, more concrete than many lifetimes compared to many lifetimes before. In earlier time, they live in under under the leaves, under the tree leaves, No such concrete. If something drops, the tree leaves are so fragile, they will hit you. But now we have such concrete.
But the disasters are more today’s time. Why? And more people are dying. Why? And more new diseases are coming.
Why? You know? And also it happens in such advanced developed countries. More famines are happening. More wars are happening.
More killings are happening. The only reason left is Buddha is true. It’s all creation, karma. And that responsible is you, not nobody else. One individual.
You know, the karma responsible is an individual level. You know? So as long as you don’t fix that, there’s no way to run. So I I sometimes give an example that during Buddhist time, one village went on fire. So there’s one smart guy, you know, where he thought, oh, there’s no place to to to get protection because everyone is burning.
The only way to get protection through their faith and belief that Buddha, you know, Buddha is like kind of like a somebody that will not burn by fire, like that kind of belief. So he run under Buddha’s shore, the rope, you know, the long shore, the rope. So hide there. But somehow while walking, somehow one fire went on the Buddha’s rock. He also inside under Buddha’s shoulder also, he was burned.
Because he just tried to find an external kind of help, not by purifying his karma. Even you run under the protection of Buddha, also burn up. So so you see. So you see. So again, it comes to conclusion is karma.
So why not we follow Buddha’s advice? Do intensive purification practice applying the four opponent power. And Buddha has no reason to say something which is mistaken or to cheat us. Know, whether you want to believe his omniscience or not, but he’s somebody who’s very wise, compassionate, and good man. You know?
And he have advised to apply four opponent power. So the four opponent powers are the power of refuge or power of object, you know, whatever the object that you have the most faith, most trust. You know, it can be Buddha, it can be a person, it can be anybody, or it can be anything. It can be your mother, it can be your father, you know. You know?
So the power object in front of the object, you know, in the present or part of object, then one should always call a regret regret in mind, whether one remember past negative deeds or not. But the fact is we constantly accommodate negative karma because the grasping in that grasping mind is always residing in our heart. As long as that grasping mind is there, you know, the creation of negative karma is definitely there. So whether we can capture whether a specific negative karma or not, negative even or not, we constantly should feel, you know, I’m I’m sure I’ve accumulated so much negative karma. Therefore, you know, express from the depth of your heart.
It is wrong to do that. You know? I shouldn’t do that. I feel regret of that. You know?
So you express the regret from your heart. So that is the second power or second opponent power. The third is the remedy. You apply the antidote. If you remember the specific negative karma, such as if you suddenly get angry, you know it’s anger.
So the the the the right antidote for anger is practicing patience. You know? You know, practice patience. You know? So if you don’t remember specific negative karma, then at least a chant, you know, the the faithful prayers, you know, the the prayer that you have the most faith, you know, such as such as sutras or mantras or at least, you know, meditate on compassion.
And most powerful is meditate on emptiness. Most powerful is meditate on emptiness. Emptiness is the general antidote for all the impurities, emotions. So then from the, what do call the you know, the Buddhist teaching, the purification, the attitude recommendation is to do a Vajrasattva mantra recitation. Vajrasattva is regarded as the emanation of ten direction Buddha’s purification who came in the aspect of the form as a Vajrasattva.
So mantra is called OM VAJRASATTVA HUM. So well, you know, present of the object of your faith, Then with the sincere regret in your heart that you are doing of negative actions, then chant the mantra. You can chant. Then after that, then you can what do call it? Retrain.
You call it retrain? Yeah. Refrain. Refrain. Refrain.
So one should so the even cost of my life that I will not come I will even cause him to not create such an active karma again. So with this four opponent power, you know, sincere expression from your heart can purify any form of negative karmas, you know, any form negative karmas. So this is one of the very important practice for us to live well, for us to, you know, you know, let’s say, one of the very important practice in our day to day life to make our life most meaningful, make our day very meaningful, very positive. This one of this purification practice is necessary. So then when to do this negative when to do this purification practice, best is to for whenever we our our consciousness is aware, do all the time.
If not, at least whenever we remember that we have done something wrong, then do the purification practice four opponent power. If that also not possible, then at least do one time in a day before go to bed. You know, before go to bed, do this four opponent power. You know? And when you purify, you purify specifically the accumulation of negative karma on that particular day together with all the negative karma of the past eons or accumulations.
So this is one of the very essential practice for us to live well, you know, from the spiritual way, call live well. Know, live healthy in the spiritual practice. This is one of the very important. Then another important practice for us to live live meaningful life, live well, is to apply the five powers. Five five powers.
The power of white seed, the power of intention, the the motivations, the power of what do call it? So no. I don’t remember. Just somewhere here. Page six.
Page six. How to help dying people and preparing for death for one seven, help others do the same, so on on that section. So there’s five powers. Power of white seedt and power of familiarity, and power of repudiation, and power of prayer, and power of determination. So live a life most meaningful, live a life in a spiritual way, live a life well, is to adopt in our day to day life, adopt this five power practice.
It’s one of the very essential practice is to adopt this five power practice. So the power of white seed is referring to try one’s best to implant, you know, plan the the virtuous imprints. Power of white seedt is referring to the plan the virtuous in our mental continuum. You know? And that categorized into two labels.
One is external label and one is internal label. The external label is such as engaging into the virtuous external activities, such as following the past enlightened beings and great practitioners activities such as setting up altar and offering flowers, offering candles, and making charities to the poor people, giving medicine to the sick people, and making offering to the Sanghas, making offering to the triple gem, you know, be you know, externally, you know, contributing your your virtual help to the in relation to others. One is to the Buddhas and one is to the sentient being. You know? So for the Buddhas, by making offerings.
For the sentient being, by making charities. The charity include including Dharma charity, means teaching Dharma, teaching virtue. The external level is giving cloth to those who need cloth, giving medicine to those who need medicine, you know, giving food to those who need foods, you know, or including, like, you know, consulting others, you know, relieving them from the fear and and and sufferings. The internal level is habit habituating, meditating, or cultivating on bodhicitta, compassion, loving kindness, emptiness, you know. And there’s so many different levels, you know, stages of the path, five paths, ten grounds, you know.
Know, meditating on Buddha, meditating on Buddha’s compassion, meditating on your own compassion, you know. Admiring Buddha’s bodhicitta works, You know? So so all those are the the accumulation of white seed, means implanting a white seed in our one’s mental continuum. So the more the more virtue imprint that you you you accumulate in your mental consciousness, that will, you know, make you positive. That will bring you positive life.
That will bring that will influence positive dying. You know? And that will influence positive rebirth. And that might even bring about enlightenment. You see?
So that’s about the the power of white So we have to try in our day to day life. Try one’s best. Try one’s best applying the first power power of white seed. You know? Try to implant as many virtue as much virtue seed as possible in our heart.
You know? That is one of the way how to live meaningful life, how to live well. You know? Here, I’m not talking about the physical level, eating organic food, and I don’t know this. So I’m talking about based on the Buddhist way.
You know? So so Perhaps later, we’ll talk maybe talk about that other part, whatever I left out. So so easy. So so so like that. So then power of familiarity.
Very important. You know? We need a consist consistent and some kind of effort. Put some kind of, like, effort and consistent effort to familiarize the the familiarize the familiarize on the teachings of the Buddha, which is familiarizing oneself into the teachings of compassion. Means constant, you know, meditation on compassion.
You know, constant habituation in compassion. Constant habituation in emptiness. Constant habituation in practice of six perfection, you know, means power of white seed that you are giving, Chenrezig, isn’t it? One of the giving Chenrezig is also included the power of white seed. But that that needs some kind of effort and consistent effort to habituate within one’s mental continuum in the manner of, like, no grasping, like, sense of giving, sense of letting go of whatever the the the whatever the substance that you’re providing to benefit other.
You know? Once you have intense habituation of practices of giving, practices of letting go of the possession for the benefit of other, or practices of compassion, like the consistent expression of freeing other beings, entire other beings from the suffering. Once you have the consistent and practicing that, then that can influence again once next day, that can influence at the time of dying, and that can influence in the in the middle state, and that can even influence your future lifetime. And if your practice is so intense and compassion, that that that event might bring fully enlightenment. That event bring that event bring that event can able to bring fully enlightenment.
You see? So familiarity is necessary. Habituation is necessary. So again, we we we we look at the negative part in our in our our our life, our practices. You know, we learn about compassion, but we hardly habituated.
So now looking to our own self, looking to our own self, we know compassion is so important and compassion can be one of the most powerful tool to relieve the suffering of oneself and others and even to bring a meaningful death and meaningful rebirth, but we are not serious in habituating in this practice. We do meditate maybe one minute within twenty four hours. It’s not enough. You know? Or we do meditate when you when only we see somebody suffering.
Let’s say about the, like, you know, the typhoon tsunami a few days ago. You know, when when there’s such no news, we never we never pray for we never hardly meditate to for the prevention such as purification of karma and generating constant compassion to all living being to be free from entire suffering hardly have. But suddenly we had the news, then we start to the compassion start to come. So that is also as a lack of intense and consistent effort in familiarity in our virtuous practices. So here, the the second power is we have to familiarize, you know, consistently and seriously in our virtuous practices.
Yeah. So so so that is also one of the way for us to live healthy, meaningful, and living well. That power of repudiation. So here is referring the power of repudiation is referring to purification. You know, means fighting with the ego.
You know, we never fight with our own ego. We only fight with others’ ego. You know? We never fight our own ego. We never fight with our own negative emotion.
We rather judge other’s negative emotion. We rather, you know, impute other’s faults. We never impute our own faults. We never recognize our own faults. That’s why we never be free from our own afflictive emotion.
First thing is we don’t even realize. We don’t even recognize our own afflictive emotion. So that involves the three challenges That involve three challenges which again teach in the mind training teachings as well as in a different word, what is the meanings about the three three challenges in various teachings for the Buddhas. The first is to recognize the affliction or recognize the fault. So the third power that we need to apply in our day to day life, the three challenges.
Once we apply the three challenges, we can able to overcome the coming negative emotions as well as the result of the coming negative emotions result of the negative emotions, which is the suffering. First is instead of immediately applying the antidote, first we have to recognize the fault. Again, give the example, anger. If anger is a negative emotion, negative affliction comes into our mind, instead of practicing patience, first we have to recognize the anger. We have to we have to familiarize.
We have to make sure understand the full picture of anger. You know, if we we we were to draw how the anger look like, we can able to draw also the image. Anger looks like that. A to Z, we have to know hundred percent how the anger looks like. Once we establish that, then okay, then only we have to apply the antidote.
But without knowing the affliction, without knowing the fault, how to fight, how to fight against the fault. We don’t know the target, how to how to how to point. You see? So Buddhas are always true, always always say the right thing, you see? But we we we don’t follow.
We rather learn so many antidotes, but we actually hardly think about what exactly looks like all the faults. You see? And sometimes even people might even misunderstand. You’re asking me to meditate on the fault. You’re asking me to meditate on the emotion, negative emotion.
You should advise me to meditate on emptiness. Is this is this better? How can you ask me to meditate on anger? That but if you really want to rid of the anger, you have to meditate on anger. How anger look like?
You know? So once you recognize the anger, then Buddha have said, apply the second challenge, which is at least try to subside or suppress in the initial label or the the you know, at least do suppression on that by applying general antidote. I say even though for anger, the patient is the direct antidote, the straightforward direct antidote, but that might not come in the first place. So apply dharma, any form of dharma, any form of antidote, let’s say emptiness, or remembrance of Chenrezig, or remembrance of compassion of Chenrezig, the moment you look at Chenrezig, your anger start to cool down, you know. You know.
Whenever you you whenever you think whenever you start to get angry, look at the Chenrezig’s face or look at Chenrezig’s face, you somehow you start to start to cool down, you know. It has an effect. So even even that is antidote. So apply the antidote and suppress is is is in the first place. Then the third challenge is third challenge is is to apply the direct antidote.
Means for anger to totally eliminate, you need the direct antidote to eliminate. So the direct antidote is patience. You know? So the antidote to attachment is detachment. You know?
The antidote to attachment is detachment. By thinking of Buddha’s quality, by looking at Buddha’s face, your desire’s attachment will decrease, but it it won’t be able to completely purify. In order to completely purify, you need a direct antidote, the proper right antidote. And for that, the detachment is the right antidote, proper antidote. So you need to apply the direct proper antidote.
The third challenge is so you see, first, recognize the affliction. Second, apply general antidote to suppress it. And thirdly, third challenge is apply direct antidote to eliminate completely including the root. You see? So that is within the the third power, the power of the repetition.
You know? And oh, yeah. Power. So so like that. In another way, in, you know, every day to day life, the moment you wake up in the morning, you know, your your and our spiritual job is to to eliminate the ego, eliminate the afflictive emotion, you know, especially eliminate and eradicate the afflictive emotion which which is most forceful in our life.
Let’s say anger is the most forceful in me. Even though there’s all the delusions is in me, you know, so many emotions in me, but anger is the most obvious. Anger is the the most forceful delusion in me. Then again, Buddha have said, eliminate the most forceful delusion first. You know?
But we don’t do that. We try to grab everything. You know? We we we, you know, what I say? What’s it?
We we try to we try to we want to we want to, you know, fight with all the if the emotion right now, you know, so unable to manage. So why don’t we follow Buddha’s advice? Buddha said, yes, you have to purify all but but start with the most forceful one, most obvious one. So purify the most forceful delusion first. So let’s say anger attachment anger is the most forceful, so I should put more effort.
I try to purify the anger first, whereas attachment is calmer compared to the anger. You You see? So so so let’s say that if you have a, you know, very strong anger, then, you know, the morning when you wake up, immediately today, I will make sure that I will I will will protect my mind from the domination of anger. And when when when the when the object of anger about to, you know, attack you immediately. Oh, no.
No. No. No. You don’t really remember Buddha’s image or remember, you know, the Buddha’s teaching or whatever. Oh, I shouldn’t get angry.
Shouldn’t get angry. You know? So then when when when really attacking you, try to, you know, try to maybe, like, sit down or or escape escape from the from the from the environment where you where people make you angry, escape, then cool down, then try to meditate. Try to meditate and try to think. Or getting angry is no good.
You know? See and think all the disadvantage of getting anger. Think all the advantage of being patient. Think. Think.
Think. Think. Like that. Then again it comes based on Buddhist teaching. The most appropriate time to apply the antidote or most appropriate time to meditate on antidote is when you are not influenced by that particular afflictive emotions.
You see? But we are we do another way. We we do totally different way. That’s why we fail. When anger come, then only, oh, patient, you know, patient.
No way. You are totally dominated by anger. How do patient do it right? The mind is totally full of anger, then the the anger and the patient is totally opposition mind. Cannot live together.
Owl and the what what do call? What do you call? The the black one? Crow. Crow cannot live together.
You know? The snake and what? Mongoose cannot live together. You know? Have to be separate.
You know? So is it so like that. You see, darkness and brightness cannot live together. So anger and patience will never live together, will never come into never come simultaneously into our mind. Never.
You know? So so it’s it’s it’s tough. Then then normally we give up. Oh, patient, Dharma practice never help to subside my anger. Then we blame Dharma.
So the advice here is best time to practice is when we are not getting angry. When we have very conducive place, very calm, very happy place, that is the time that we need to meditate on patient. And how to meditate? Simple. One way is a symbol.
Think. Habituate. Think. Think again and again the disadvantage of getting angry. Then go back to the first power.
Implant the seed, white seed of sinking again and again. Habituating or meditating again and again the disadvantage of getting angry. And advantage of not getting angry. So think again and again and again. Habituation comes.
Familiarity, the second power also comes. Then the third power is make sense. Third power is starting to make sense. The third power is starting to make sense, you know. The purification really comes.
You know? Maybe no need not even need to purify because you won’t get angry again. The best part is due to the due to the earlier practices, you don’t have to purify because you won’t get angry. You’re totally free from anger. You know?
And one day, you will be absolutely fully habituated means the day that you gain the realization on meditation on patient. And there will be a day that one will gain the realization. You know, now the realization. One will gain the realization in the perfection practice of patient. And that day on, in our mind, patient start to live like how the anger used to live in our mind in the past.
Totally opposite way. You know? So anger come, there’s no way because your mind is totally dominated by patient. And again, when the patient is there, anger no way to come. When the bright is there, darkness is cannot cannot, you know, so cannot cannot you cannot balance.
You see? So so so that’s how that we we we have to we have to practice. So you you can apply to all the rest of the emotions and including your problems in life, in any form of problem in life, business problem, relationship problems, health problems. You know? Before the health deteriorate, you have to practice.
You have to prepare for that. So I can talk a little bit. Eat good food. Know? Eat healthy.
You know? Don’t don’t always eat the wrong food. Don’t go for the very delicious taste. We will put a lot of MSG. You know?
So rather try to eat some raw foods, you know, some natural foods, you know, even though it’s it’s not so delicious, but it is good. It’s better. You know? The best is, of course, we don’t have to eat. That is the best.
You know? But if we cannot, isn’t it? So at least it’s something something is don’t trust your your tongue. Never trust your tongue. Your tongue always want the wrong thing.
You know? When you have diabetes, you desire the tongue one. The tongue, you know, always feel the best is take consume sugar. You know, it’s like that. Then you go deeper than that, our mind is exactly like that.
We we always feel happy, feel desire for the total opposite one, which is which is not good for us, but we think that is good for us. So that’s how that we always track it in the the the the the false, you know, so like so like that, you see. So then so then let’s say, we have to go through death for sure, everybody. You know? And maybe many not many.
I know. Maybe maybe some maybe might even need to go through a very serious cancer sicknesses or some other very, you know, very intense sicknesses. You know, we we are we really we we really know not we don’t we’re not sure, you know, Jose. We don’t know. Might.
You know? So, yeah, whatever adversity, whatever wrong things might come into our life, we have to prepare now because now we are good. We are healthy. Our mind is very focused. You know?
Our mind have some some kind of energy to to able to, you know, how to say, the like, charge the mind full, you know, like that. So you see? So so the best best is to always meditate on karma. karma. If something first, we believe in karma.
We practice karma by by by doing, by avoiding creating new negative karma and purifying the old negative karmas. At the same time, meditate. If in case something goes wrong, it’s due to my past karma. You know? It it is it is it is a nature to happen.
So why you need to why you need to torture extra torture yourself? You know? Let’s say physically something is going wrong, you know, like let’s say getting old, it is a once you have taken the rebirth of ordinary human rebirth, the definite karma is to experience old, you know, degeneration of the the the the skin. So why you need to worry so much? Why you need to feel so upset of your skin is getting more and more dry, more and more wrinkle?
Why? You know? You know? But we do we do suffer so much, extra suffering. One white hair comes extra suffering.
One wrinkle come extra suffering. Every day and the suffering will go more and more intense because the white hair will go more and more and the wrinkle will come more and more. It it we cannot never ever can go back. You know, we will just accumulate more and more. So the only thing can help is practice.
The practice is remember the karma. Whatever things come into our life, adversities, we just say, we just think, it is a definite karma for me to experience it. And how fortunate because of some good practices that that that the karma is ripen now where I can still cope. Well, I can still cope. And if this karma didn’t ripen now, again, the karma has a nature increasing and increase for more more intense.
What? The more intense, heavier karma. Heavy more intense self suffering. The most intense suffering, intense suffering is in the lowest hell realm. Oh, I’m free from that.
You know? I’m free from the hungry ghost. I’m free from animal real life sufferings. At least as a human being, I can still copy it. I can buy cream and apply, you know.
So I can I can I can apply some powder, I can cover it, you know? I can copy it. Okay. So how fortunate I am, you know. So you see, no suffering.
Rather you gain some happiness, some comfort, you see. So this is just one example. Any form of adversity, any form of difficulties, you know, comes into our life, many are result of our definite karma. Because before complete the karma, we didn’t purify it. Buddha already said every karma can be purified if you apply four opponent power, but we never did it.
And the karma is already ripened in full form. Then it is your total fault to experience it. Otherwise, we might raise a question. How come Buddha one way say is, you know, all karma can be purified, but then again you talk about one definite karma. What happened with that?
Contradict. It doesn’t it is not it doesn’t contradict. When the karma fully fully matured, the complete the karma with with the help of the all the the conditional karma, you know, we have a root karma, isn’t it? Created in the past. Then conducive conditional karma is the one to complete the course to actualize the result right now, right there.
And whatever wrong thing happen now, we never try to purify it and all the conducive conditional karma make it to to complete to ripen the reason right there. So it’s too late. We have to experience it. But then again, Buddha is so kind. Again, he said, don’t worry.
You still don’t give up, purify it. Even you are well experiencing, put effort to purify it. You will still receive the benefit. The benefit is suffering will reduce. The time of suffering will reduce.
If you’re supposed to experience the cancer for rest of your life for twenty years, the the the cancer may be experienced for one month. After that, miracle gone. Because you are karma purified. You have to experience the cancer, but but you don’t have to experience that of your life. Because your life span could be still for two twenty years But then untiming death will come if you don’t purify the karma.
That’s why again it says in the teaching, there’s a timing death and untiming death. And many of us do experience untiming death. And that is the the conditional level cause us death. Like cancer come, our death come faster. It’s not necessarily our timing death.
So in order not to happen the untiming death, even though we are experiencing cancer, whatever, we should purify it. We we should be even more intense to purify it. So once the result of experience the cancer, even though it’s definite, but the time will shrink. Time will shrink within one day, wow, cancer completely gone. Doctor, everybody shock because you purify the karma.
You know, even though there’s a lump, a lump suddenly disappears or a lump there but no cancer cell. You see? So you can able to enjoy rest of the twenty years. And but the timing there, it is already a merit karma from the past lifetime because we never prevent the rebirth. Since we didn’t prevent the rebirth, karma is complete to check the rebirth in saṃsāra and the compulsory to die.
We’ll definitely come. And that’s what timing that no one can stop. Even you do purification also cannot. But again but again, there’s one miracle can happen. Then you adopt the the most secret practice called Highest Yoga Tantra practices, deity yoga practices.
You know, transforming entire perceptions into the divine. Yes. There is a possible possibility that before even the act the the physical level of death comes, you can dissolve into a light. Your body can dissolve into a light, into a rainbow. So no need to go through a death, you can be enlightened.
That is but that is you need a tremendous effort and that very much dependent on the understanding of Three Principal Aspects of the Path called renunciation, bodhicitta, emptiness. You see? So then now another way of living well and living meaningful is live a life with renunciation. So I think the title is like, what do you say, living well under stress. Living well under pressure.
Living Living well under pressure. We can live very well under pressure if we practice renunciation. So last few days I was thinking, straightforward for living well under pressure, I only have one thought can, live a life with renunciation. That’s it. That much I can say.
Live a live a life with renunciation. You know? Live a life with renunciation. So much pressure there, but you can live happily. The pressure become happiness.
Live a life of renunciation. So again, renunciation is a huge subject. Huge subject. So at least we go to just a very simple so live a life of contentment. Live a life of contentment.
So live a life of contentment. Means whatever you have, you have, your health, who you are, your image, your name, fame, shelter, whatever you have, whatever family, you know, merit, single, children, no children, mom, nun, lay, old, young, just be contented who you are, you know, where you are. You are in Malaysia, be contented. There’s no safe to go in. Nowhere.
As long as Samsāra, you are karma. That’s why I say, even you run under Buddha’s arm, you will burn up. If you don’t purify, there’s no safe place in the saṃsāra at all. So once you purify the karma, even you live in the in in the middle of the thousand of gangster, no problem. You won’t be.
You’re torture. Even you leave a place where totally tortured by epidemic disease, none of the disease will come to you. No need to cover it. Even flu will never attack you. Like that.
So karma is the fundamental thing. You see? So live a life without craving means live a life with contentment. So what do you mean by live a life with contentment? Then I think it comes into mind, you know, live a life with appreciating every single present moment in every single moment.
You know, appreciate. Appreciate who you are. Appreciate what you have. Appreciate what you can do in life. You know?
Appreciate where you are. You know? In every single present moment, in every single moment. Not just only one present moment. Every single present moment in every single moment.
Let’s say right now, you know, just put everything aside and enjoy the present moment. Feel contented, feel happy, feel appreciative of this present moment. You know? Now come to next moment. Appreciate, feel happy, feel contented.
So it’s about to end. Appreciate present moment. Later, you enjoy the tea. Enjoy it. Know?
Appreciate it, you know? You know? Feel how fortunate you are, you know? After finish it, wow, they pass away. Don’t think of how they pass away, you know, so misery.
Oh, you know, worry for tomorrow. We we we anyway in any way, we don’t understand our karma. We don’t see our karma. What we we the fundamental thing, we don’t know exactly what will happen tomorrow. So why you worry too much?
You know? Before tomorrow come, your life end now, then how? So if you don’t appreciate this present moment, if you are not content in this present moment, you will never able to experience happiness. You will never able to live a wild life, you know. You know?
So the pressure is just merely labeled, you know, like a cloud hanging around there. But within there, within inside there, even though there’s so many pressure, people call pressure, but you can live such a happy life if you can ever to treasure the moments. Before reach home, you start to worry now. Pressure yourself. Before you reach home, you know.
So if you if if the traffic jam, one hour, suffering. Maybe it might not be exactly what you think at home is what you are thinking now, what you’re worrying now. And if you are coming from quite far, you’re already now already worrying about the traffic jam. But how can you guarantee there will be definitely traffic jam? So why you make yourself suffer?
You travel jam? Jamla. If no jam, no jamla. You know? You see?
Then we plan for virtual tomorrow. Tomorrow, Buddha’s Day coming. So I wait my practice for tomorrow. Today is not holiday, not Buddha’s Day, so don’t do anything. How can one guarantee that tomorrow definitely the Buddha Day you will be there?
Maybe you will be already in the intermediate state and about to go to lower realm. Too late, you see? It’s really minute. You see? And we we always constant fear.
We live in total fear. We urge. We want from the day we’re born for happiness, ultimate happiness. And we are searching whole life, but enough just experience the fearful death and go for another round of suffering of life. And we came like that until now.
You know? Okay. This is not just because of some Buddhist understanding say, is it real? You know? I’m saying real.
I can feel it. You know? Not not just because the Buddha says so, you know? And please retry to feel it. You know, don’t just don’t just believe what I say.
You know, you feel it, you will definitely feel it. That is true. That is really happening to us, is it? So appreciate, enjoy. A Dharma practitioner must enjoy, must appreciate, must be happy right every single present moment.
And if our life is only for five moment, we will be happy for five moments. And if you can able to sustain every single moment happy, then you can measure. Oh, today I want to be happy for one hour, then the rest of the day I can be unhappy. No problem. So you can you can you can plan.
One hour you every single moment appreciate, happy, contentment. So if you really want to if you really enjoy being unhappy, okay, then let go then you’ll be unhappy. Yeah. But you have a choice. If you wish to be whole day happy, then practice that.
That’s why I say appreciate and be contented in every single present moment in every moment. So now how much happiness you want in one day? Twelve hours? One hour? Five minutes?
Totally up to us. Totally up to individual level. Not up to Buddha, not up to your friends, families, not up to money. You know? It’s all up to your mind.
It’s all up to your mind. So that’s why I say, your creator your happiness, the creator is your own self, means your own mind. Suffering also your yourself, your own mind. Great. Now, we think carefully, we we suffer unnecessarily all the time.
Unnecessarily, we suffer tremendously. You know? Then after suffer, we even we we you know, what we projected that the such kind of, like, a failure, difficulty will come into our life till tomorrow, but never came in, but we still don’t realize. We just forget that again can be new worries. You see?
So it’s very serious because we all want happiness, isn’t it? It’s very, very serious. So please think think about it. You know, whether we want to discuss big subject or not, this is very important. Learn to appreciate every single present moment in every single moment.
You know? Okay? So again here, it’s up to your choice. If you only wish to be happy one moment and rest of the moment you want to suffer, it’s up to you. After individual.
And you you you try to apply this method, it helps. It it truly helps. And I can say, it’s not that difficult. It’s not like a big meditation subject, you know, you have to squeeze your eye, you know, you know, squeeze you like that. Know, no need, you know.
It’s it is quite easy and you can be happy all the time. Even your white hair continues to grow, your wrinkles continue to grow, but you can always be happy. And what we want is happiness, isn’t it? And if we cannot be happy now, most likely you won’t be happy later. You know?
And, you know, it’s easy. So so like that. And if we don’t practice Dharma now, I don’t think there’s a time that we can practice Dharma later. If we cannot meaningful if we cannot meaning find. If we cannot I don’t know if that’s such a word or not.
If if we cannot if we cannot utilize this very life, this very moment into a dharma transformation happiness, I don’t think there is a better life next life. I don’t think so. I don’t think so. So then power of prayer. So important every day of the day, wherever you go, you’re flying the plane, you’re working in front of a computer, you’re in the temple, you’re at home, whatever.
All the time make aspiration. You know? May I and every single living beings be total freedom from entire aspects of suffering, entire aspects of saṃsāra or, you know, natural disaster, whatever. It may free from entire aspect of suffering. Always make some aspiration.
And if you have if you have done some good things, even, you know, lighting one single candle with the faith, with some devotion to a divine or some some some good being like Buddha, you already created a substance called merit, then pray and your prayer become a dedication. Means you have substance to actualize whatever good wishes you make. Even you don’t do all this kind of thing, but always make a prayer and that prayer we call supplication. Always make good wishes. We cannot be negative.
Always think wrong thing, you know. You know, this will happen, I owe. That will happen, I owe. You know, this will come, I owe. Every day, I owe, I owe, you know.
It’s like, you don’t have any sickness. You say, oh, I will have this sickness here. Oh, we have cancer here. I will have skin disease here. Why you why why why why you are so happy to suffer from now?
There’s nothing there, you know? And that also called what supplication for your your making prayer, you know. What what different than say, may I be happy and may, you know, like, you know, always like, oh, I will, you know, I I will suffer cancer here or something will happen here, something happen here, everything wrong. So so inauspicious. That call being so negative.
And negative is a is a is a one of the most marvelous invitation for negative things. It’s a best invitation, best aura, best antenna to attract, Best antenna, you know, attract whatever you think so. You know cancer? Always think cancer. Cancer.
Cancer. So the radiation will Okay. Cancer come. Yeah. Even you have a cancer, oh, this is my karma.
I say, you know, mainly label, think of emptiness. Somehow there’s, you know, check, can disappear. You know, not that you try. You try with some small matters. Some small problems.
No need to apply. So small the small the problem disappear by thinking that. By thinking emptiness, the true inherent nature of that particular problem there, keep thinking, keep thinking, keep thinking, it disappear. Got a pain. Keep thinking inherent nature.
There’s no such thing inherently pain on my hand. Think and think and think and think and think think. Whether you can call as I already forgot about the pain or whether you call as really gone away, but the thing is you don’t suffer. That’s all about it. Whether you are here, here, whether your nose is like that, this, whatever it is to the nose, it’s still there.
Doesn’t matter. Whatever you you but the the thing is you still got the nose. Same thing. The pain, the whatever whatever you project, as long as there’s no pain and happiness, no suffering is enough. You see?
So again, have to be very positive all the time. Otherwise, you are making constant supplication prayer for the negative experiences. Constant praying, you know. Yeah. Constant praying.
Praying to who? Praying to Praying to your God. Who’s that God? Your ignorant mind. The God?
The ignorant mind. You’re praying to him. You know, my ignorant mind. You know, cancer, you know. When I’m thirty years old, when the cancer will come.
Or maybe eighty years old, maybe I might have a cancer. I might have cancer cancer. Then you start to worry, worry, worry. You know, that even you are in food you eat, the toxin will start to accumulate. You know, the mentally, then called the negative imprint.
What’s your karma? You know, karma is not a solid thing, all about imprint. Mental mental imprint. You are creating the karma for that. You see?
So you look at some are so negative until they suffer so much. You know, we all experience. We can see people, you know. You know, you can I I have friends, you have friends? Some are somehow, you know, I mean, they financially, they’re surviving okay.
You know, friends also, they’re in a group of friends. But always very positive and always see smile on their face. And some of your friend who are five, six cars and all got this kind of logo, this kind of logo, this kind of logo. Then on top of that, big, big, big, big, big houses, you know, until they have to live a fear that robbery will come. But, you know, a big big business.
But sometimes when hear from them, they’re the most suffering person. Because they all the time worry. They have so much thing to worry. So much thing to be so negative. And their mind is totally dependent on external label.
It’s nothing to do with internal, your own mind. People live like that. I’m not saying for all, but mostly like that. You see? So that’s why it’s because of that.
So so live a life with so much negative. And that negative that that doesn’t mean like creating negative actions or whatever. It’s living a mental so negative. You know, always think the think the wrong part. You know?
You see? So when we more positive, we are making a wish, supplication. Then the wish and supplication, whatever you think will slowly will come, will actualize in your life. Then since we believe since since definitely there is a life after life, if if the result don’t come into this life, we’ll come to next life. If not next life, then there’s few lives later.
You know? So something like that. So always important in our day to day life, prayer. Power determination. Make sure that always always good to take some vows.
Will sometimes keep you going, know, not simply to give up. So the taking vows are actually very, very good. Even though it makes you it’s kind of ruling you, but actually it’s very beneficial. Know? Let’s say take refuge while.
Well, after take refuge while, Buddha after take refuge bar, taking refuge in Dharma, already say, cannot kill, cannot lie, you know, cannot deceive, cannot harm other. If you cannot help, at least do not harm. What? Since I take refuge vows, I’m kind of like restricted to do all those wrong things, you know. What it helps?
Otherwise, sometimes you feel like doing, do. Otherwise, you think, anyway, I don’t have a vows, know, doesn’t matter, you know. You just you don’t care. So these vows are very important. So it’s like a determination.
You need some kind of pledge, you know. And you make your own pledge, not through the ceremony. You make your own pledge. That’s why again in Dharma it says, you’ll be your own disciplinarian. You’ll be your own Buddha.
You’ll be your own guide. You know, don’t rely on the external one. Know? You you should be yourself.
You see? So you see? So so that is within the determination. So if we can able to live a life with this five power practices, life is very meaningful and life is you call it living well. Then even there’s so much pressure around the world, we can still live live well and we always always be free from those natural disasters, epidemic sicknesses, and other problems.
But the death, we cannot escape. Unless that you’re able to practice the most intense practice, then you can able to avoid the death and become Buddha. Other than that, you will have to go through the death. So that about the death, we will discuss next session. So, actually, the time is already over.
So if you have one or two questions, if you like, or you can ask question later. Later, I will make shorter. So you can ask some question later. Anyway, five powers, I’m supposed to discuss five powers also. So this one, I I will just switch a little bit, then less less topic to discuss.
So so we can stop here, then we can have a tea. A tea, I think, prepared outside. Thank you. Sorry. Before we turn to tea, Sure.
Okay. Okay. By the way, please try to read. If you have time, please read through it so you have more detail. Thank you.
Thank you.