Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Venerable Thubten Dondrub guides a seventy-minute guided meditation on the precious human rebirth, the foundation text for the Tibetan Buddhist Lamrim path. After preliminary practices—posture, breath work, refuge and bodhicitta—he presents the Lamrim text on the three principal paths and walks through detailed contemplation of the eight freedoms and ten endowments. He emphasizes that this rebirth is extraordinarily rare because its causes are so difficult to create, and uses concrete imagery to make the scarcity vivid: the lower realms are only a breath away. He then explores what meaning we can give to this rebirth—not chasing pleasure like animals do, but working with mind to cultivate patience, wisdom, and compassion, and ultimately to create the conditions for liberation or enlightenment in future lives. He stresses that every moment offers opportunity to act virtuously with body, speech, and mind. The talk closes with a visualization of receiving the Buddha’s blessing to stabilize this realization. Suited for practitioners beginning or deepening their engagement with the Lamrim framework.
File metadata (for organising)
File: 15. Day 3 Meditation Precious Human Rebirth.mp3
UUID: 0f58beb6-c1ab-4e05-958e-ccb557ff3cc8
Teacher: Ven Thubten Dondrub
Collection: KI Retreat (Ven Thubten Dondrub)
Date: 2005 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 70.3 minutes
Words: ~4,068
Going through the precious human rebirth especially thinking about the great meaning of the precious human rebirth this morning. So can we start by sitting comfortably in the correct posture. And placing your awareness at the crown of your head and moving that down through your body just to fine tune your posture and noticing any tension, allowing that to dissolve away. Then doing the nine round breathing exercise, combining that with visualizing the blessings of the Buddha coming in with each in breath in the form of white light, breathing out all the disturbances, obstacles with each out breath in the form of black smoke. So on the basis of that calm, neutral mind, now generate a strong virtuous mind of refuge.
Realizing that it’s only that refuge in the triple gem that can protect us from every kind of suffering and enable us to help all other beings be free of suffering. We can reflect right now that we did manage to wake up once again in this human realm, in this human body with a precious human rebirth. That is really quite miraculous. We could have died. Death could have come at any moment.
Yet we’re we’re still alive. If death had come, so easy for the mind to have taken rebirth in the lower realms. So why we have this amazing human consciousness so important to take refuge in the triple gem that can enable us to free our mind of the causes of suffering, at least of falling into the lower realms at the time of death. But also to take refuge so that we can become free of the causes of all future suffering, every kind of suffering, and to take refuge so that we can help all the kind suffering mother sentient beings be free of every suffering. So visualise Śākyamūni Buddha seated on a magnificent lion throne.
Above the throne, a beautiful multicolored lotus symbol symbolic of the mind of renunciation. Above that, the sun disc symbolic of wisdom and the moon disc symbolic of bodhicitta. And then seated above those, the magnificent form of Śākyamūni Buddha appearing as a pure bhikṣu, holding the begging bowl in his left hand with a body of golden transparent radiating light. Oneness with our own spiritual masters. So combine that mind of refuge with the thought of bodhicitta, recognizing that we’ve had infinite previous lives and in all those lifetimes controlled by ignorance, we follow the self-cherishing thought believing it was going to bring us happiness.
But the reality is it’s only created the cause of suffering again and again and caused suffering to others. It’s only now that we’ve met the Buddha’s teachings that we can really see what we’ve been doing to ourselves and others. And more than that, we can begin to unravel that whole process and completely go in a new direction of cherishing others more than self. So visualize all these beings surrounding you starting with your parents on either side, really allowing oneself to be touched by the suffering that exists. There is the obvious suffering in this world if we just allow ourselves to be aware of it.
Enormous amounts of suffering and confusion. And the beings undergoing that suffering have been my mother many times, have been my best friend, helper, teacher many, many times. So I must achieve enlightenment to help them to repay their kindness. I go for refuge until I’m enlightened to the Buddha, the Dharma and the Supreme Assembly. By my practice of giving and other perfections, may I become a Buddha to benefit all sentient beings.
Reverently, I prostrate with my body, speech and mind. I present clouds of every type of offering, actual and imagined. I declare all my negative actions accumulated since beginningless time and rejoice in the merit of all holy and ordinary beings. Please remain until the end of cyclic existence and turn the wheel of dharma for living beings. I dedicate my own merits and those of all others to the great enlightenment.
So we turn to the lamrim section, the three principles I bow down to the whole environment. I will explain, as well as I can, the essential meaning of all the conqueror scriptures, the path praised by the excellent conqueror children, the path of the fortunate wishing liberation. Whoever are not attached to the pleasures of transient existence, whoever strives to make pleasure and fortune worthwhile, whoever are inclined to the path pleasing the conqueror of Buddha, those fortunate ones should listen with a clear mind. Without a complete intention definitely to leave cyclic existence, There is no way to stop seeking pleasurable effects in the ocean of existence. Also, craving cyclic existence thoroughly binds the embodied.
Therefore, in the beginning, an intention to leave cyclic existence should be sought. Leisure and fortune are difficult to find, and life has no duration. Through familiarity with this, emphasis on the appearances of this life is reversed. If you think again and again about actions and their inevitable effects and the sufferings of cyclic existence, emphasis on the appearances of future lives will be reversed. If having meditated thus, you do not generate admiration, even for an instant for the prosperity of cyclic existence, and if an attitude seeking liberation arises day and night, then the intention definitely to leave cyclic existence, and if an attitude seeking liberation arises day and night, then the intention definitely to leave cyclic existence has been generated.
A bit of a printing error there. Bit of a typographical error has occurred. Also if this intention definitely to leave cyclic existence is not conjoined with generation of a complete aspiration to highest enlightenment, it does not become a cause of the marvelous bliss of unsurpassed enlightenment. Thus, the intelligence should generate extreme altruistic aspirations to become enlightened. All ordinary beings carried by the continuum of the four powerful currents are tied with the tight bonds of actions difficult to oppose, have entered into the iron cage of apprehending self, are completely beclouded with a thick darkness of ignorance, are born into cyclic existence limitlessly, and in their births are tortured ceaselessly by the three sufferings, thinking thus of the condition of mothers who have come to such a state, generate the supreme and lightest intention to become enlightened.
If you do not have the wisdom realising the way things are, even though you have developed the thought definitely to leave cyclic existence, as well as the altruistic intention, the root of cyclic existence cannot be cut. Therefore, strive at the means of realising dependent arising. Whoever, seeing the cause and effect of all phenomena of cyclic existence and nirvana as infallible, thoroughly destroys the mode of misapprehension of these objects as inherently existent, has entered on a path pleasing to Buddha. As long as the two, the realisation of appearances, the infallibility of dependent arising and realisation of emptiness, the non-assertion of inherent existence, seem to be separate, there is still no realisation of the thought of the Shakya Sage, Buddha. When the two realisations exist simultaneously without alternation, and when, from only seeing dependent arising as infallible, definite knowledge destroys the mode of apprehension of the conception of inherent existence.
Then the analysis of the view of emptiness is complete. Further, the extreme of inherent existence is excluded by the knowledge of the nature of appearances existing only as nominal designations, and the extreme of total nonexistence is excluded by the knowledge of the nature of emptiness as the absence of inherent existence and not the absence of nominal existence. If within emptiness the way of the appearance of cause and effect is known, you will not be captivated by extreme views. When you have realised thus, just as they are, the essentials of the three principal aspects of the path, resort to solitude and generate the power of effort, accomplish quickly your final aim, my child. So in order to realise these three principal paths in our mind stream that bring about in my view the principal path of renunciation, renouncing attachment to cyclic existence in order to generate the mind of bodhicitta, in order to generate the clear wisdom realising the non inherent existence of self and all phenomena.
For all of that to come about it depends on recognising that we have this precious human rebirth which is the condition, the perfect condition, the optimum state to practise the Dharma, the Dharma that brings about these three principal paths in our mind stream. So it’s so important to put effort into thinking again and again about our precious human rebirth, recognising that we have it, recognising the real meaning of having these eight freedoms and ten endowments, recognising how incredibly rare it is to have such a rebirth because the causes are so incredibly difficult to create. When we have these recognitions we will never, we will find it unbearable to waste this precious human rebirth on the meaningless things of ordinary existence. Then our mind will turn more and more to the Dharma, the actual source of happiness. So think that Śākyamūni Buddha in front of us is very pleased with our our wish to to meditate on the precious human rebirth and the whole path to enlightenment for the sake of others.
So because of that, imagine the lion throne absorbing into light or dissolving into light, absorbing into the lotus sun and moon, and then the Buddha seated on these comes to the crown of our head, turns around facing in the same direction as ourself. Then make a strong heartfelt request to the Guru Buddha for one’s mind to be completely free of all the obstacles to meditating on and realizing the precious human rebirth. Think the Buddha happily responds by sending a continuous stream of blissful white light and nectar from his heart into us. It enters through the crown of our head and washes away all our disturbing thoughts, negative karmic imprints, and all obstacles to meditating on and realizing the precious human rebirth. These leave our body in the form of thick black liquid, leaving from the lower part of the body, completely dissipating, becoming non existent.
As we do this practice it really is important to identify particular obstacles that we have when we meditate and especially when we meditate on particular subjects, in this case the precious human rebirth, and feel that they are being eliminated. And then a continuous stream of blissful golden light and nectar comes from the Buddha, blessing our mind to be able to perfectly meditate on and realize that we have this precious human rebirth. Having prepared our mind in this way, we can now direct the full energy of our mind into contemplating, recognising that we have the Eight Freedoms and the Ten Endowments. So we can just go over this again reflecting firstly on recognising that right now we are free of the worst impediments that make it impossible or very difficult to practice the Dharma. So these are being born in the hell realms, in the preta realms, in the animal realms.
So in those realms there is just far too much suffering. So imagine what it would be like to be in any of those realms right now or a human equivalent of them. Really try to feel that suffering in state. It would be so difficult to pray, if not impossible, to try to turn the mind to virtue. So then recognize that right now my mind is free.
So this gives me an enormous opportunity to practise, to train my mind. Not the freedom to chase after money and possessions and so on. I’ve been doing that infinite numbers of times and it’s never brought any benefit. It may be more difficult to understand but we should also reflect how actually it’s very fortunate that I’m not in experiencing the god realms right now or the human equivalent of those who have incredible wealth and so on and power. And can devote you to spend their lives chasing after pleasure.
That seems like that’s something wonderful to experience. But in that mind, in the lower realms the mind is distracted by suffering, in the upper realms the mind is distracted by pleasure. No chance to actually really train the mind to be able to experience pure lasting happiness. The mind is distracted by pleasure ignorantly believing that pleasure is happiness. Try to make this more effective by recognising that this freedom that we have, this freedom from those realms can end at any moment, at any moment.
And when that freedom stops and our next life starts, it could start in one of those realms. Those realms are not years and years away. Those realms are not millions and millions and miles away. They’re only a breath away. If the breath stops in one moment, in the next moment, there can be the experience of those realms.
So then reflect how we have the amazing freedoms of not being born in those incredibly barbaric places in this world where there’s incredible lawlessness and violence and just very little spiritual influence, very strong materialistic views, no sense of the meaningfulness of existence at all. We’re free of being born with a very defective mind or body or senses. Free of taking rebirth with very strong wrong views, free of being born at a time when the Buddhas had never appeared. Imagine what any of those things would be like. How could one practice Dharma in those conditions?
Again, that that freedom is not permanent. It is definitely going to end. It could end at any moment. So then recognize that not only do I have these eight freedoms but I have all these endowments or factors that encourage me to practice the Dharma. I have this human body.
I’ve been born where the Dharma exists, with a healthy body and mind. I haven’t created the five extreme negative actions. And most important of all, I have developed some faith in the Buddha’s teachings in the triple gem. In previous lives I’ve maybe had one or two of these factors, three of them but to have all five of them, especially faith, it’s just so amazing, it’s miraculous. So as well as these individual encouragements, I’ve had the good fortune to take rebirth in an environment which is encouraging and is endowed with qualities that make it easier to practice the Dharma.
Just the fact that I’ve been born in a time when the Buddhas have appeared in the world. I’ve been born in this particularly fortunate eon and in the most fortunate time of this fortunate eon when Śākyamūni Buddha has appeared and not only taught the path to liberation, not only taught the path to enlightenment but has especially taught the most rare teachings of all, the way to accomplish enlightenment as quickly as possible. And all these teachings are still existing in this world. If we think about it, we’re especially fortunate in this country where all the different Buddhist traditions exist, are available. In the past, when Buddhism spread throughout the world, only one particular version of it existed in any one country.
But now as it’s as it’s moved to the west and other countries, all the different traditions are there available. And there are realized masters of these teachings. So we have read about some famous realized masters of the past, Milarepa and Lama Tsongkhapa and so on. And we may think, well, we have missed all these great beings but still on this earth right now there are great masters who have the same qualities as those historical figures, especially someone like His Holiness, the Dalai Lama. So we’ve been born into an incredibly endowed environment.
That way the monastic order also still exists, is beginning to develop in Australia, around the world. And especially important not to underestimate the fifth of those environmental factors, which is being born in a place where we have Dharma friends. We’re not alone, completely alone in our interest in practicing the Dharma. This is incredible good fortune, something immensely rare to find such a situation of like minded people whose mere existence actually is encouraging and helpful and supportive. As well there are dharma centers, retreat centers, all the facilities we need are there, we can find them, they exist in our environment.
All the aids exist, dharma books, statues, paintings, stupas. So to think that it’s almost a miracle, it’s not a miracle because it depends on causes and conditions, but it’s just amazing that I have a rebirth with all these eight freedoms, all these ten endowments. So people would just like to take a mindful, silent break just for a minute, just to stretch, relax. So if we objectively look at most of the activities that most sentient beings do most of the time, that most human beings do most of the time, it really comes down to just chasing after pleasure and avoiding pain. Not the causes of suffering, just the symptoms.
And if we think about it, this is what animals do as well. Just to chase after pleasure and avoid pain, one doesn’t need to be a human being. And certainly, this is not the purpose of having a precious human rebirth. So we need to really reflect that what does it mean or what meaning can I give to having such an amazing rebirth? It’s it’s complete waste just to use it in chasing after pleasure.
What can be done with this precious human rebirth is to work with mind. Animals can’t do that even though they have mind, they have Buddha nature. But they can’t work with their mind to become free of suffering. Most human beings can’t do this or don’t want to or don’t believe it’s possible. But with the precious human rebirth, when we meet the Dharma, have faith in it and all the conditions to practice, that’s exactly the main thing to do with our life.
Look at our mind and work with it, cultivate it. The very least we can achieve with the precious human rebirth are all these temporal short term goals. That we can achieve any thing we want with this precious human rebirth. Any virtuous temporal goal we can achieve. For instance, we want to become a more generous person, we can achieve it with a precious human rebirth.
If we want to become more loving, more compassionate, more wise, more intelligent, if we want to develop a greater ability to concentrate our mind. We can do this because we have all the conditions. We have the dharma. So it’s just a matter of taking advantage and as Śāntideva says, Through the power of familiarity everything becomes easy. So this means if we turn our mind to doing these things we can accomplish them.
There is no factor missing. This is what we need to understand. It’s just a matter of recognising that we can do it and doing it. And especially in the context of this retreat, if we want to become more patient, a less angry person, a person less prone to anger, absolutely we can achieve this in this life because we have all the freedom, all the encouragements. It’s just a matter of recognising it and taking advantage and applying our mind.
That’s all. There is no excuse. And especially if we want a good rebirth, if we want to be able to die without fear peacefully and have a good rebirth, definitely we can accomplish that with this precious human rebirth. In fact, that’s our responsibility to ourselves to do that. It’s our responsibility to all sentient beings not to waste this precious human rebirth but to at least create the causes for another one so we can follow the path.
So in reflecting on this point it is important that we should decide right now to make some strong decision that to identify particular things to work towards. Some spiritual goals that definitely I’m going to apply my mind to these things such as practising patience, training the mind in this practice, We may feel that the whole of the Buddhadharma is just so vast and complex and difficult to manage but we can decide that I can learn at least one aspect of it really well in this life. If we make that decision and apply ourselves, we will develop that knowledge, that understanding, that realisation because we have all the conditions, the optimum conditions. We may never get them again for a very long time. We can decide if there’s a particular dharma text, just that one text, if we want to learn and understand that one text, we can.
For example, Śāntideva’s wonderful book, we can apply the rest of our life to studying and learning that. If we do, definitely our understanding, knowledge and practice of it will increase. That is the meaning of having this precious human rebirth. Beyond achieving these temporal goals, the real meaning of this precious human rebirth is that we can achieve the ultimate goals of liberation from cyclic existence. Even if we don’t actually achieve liberation in this life, we can definitely establish the causes for that to come about.
We can start creating the causes for that with this life. It’s just a matter of recognising this is what we can do and taking the decision to do it. And then especially the greatest meaning of the human rebirth, the precious human rebirth, is that we can achieve enlightenment. We have met the Mahāyāna teachings. We have the chance to practice the tantric teachings.
So again, even if we don’t achieve enlightenment in this lifetime, we can begin the path, the process, establishing the causes right now. The causes to meet the Mahāyāna teachings, the tantric teachings and future lives. Create the causes to have all the conditions to practice again and again, create the causes to meet perfect masters in all our future lives so that we can achieve enlightenment as quickly as possible. This is the real meaning of the precious human rebirth. As an ordinary human being it can’t be done.
It can’t be done in the lower realms. It can’t be done in the god realms. But limited as we are, suffering as we are, unimportant as we may think we are, we have this most precious ability, potential. That’s what we need to recognise. And then reflect that with this precious human rebirth, we can make every moment meaningful.
Every moment of our existence is an opportunity to create merit, to purify the mind, to avoid creating the causes of suffering every single moment. With a precious human rebirth, in every moment, there is the chance to use our body in a virtuous way, to use our speech in a virtuous way, to use our mind in a virtuous way. It’s just a matter of recognising this, taking the opportunity, being creative. And even if there are things we can’t do, we can rejoice that there are others who can. We can pray that in the future, may I be able to do these things.
So every every moment there is a chance, an opportunity to make our existence incredibly meaningful not only for ourselves but for others. Even our worldly activities can be transformed through our motivation. So we bring our meditation to an end by making a very strong decision to be more and more mindful in daily life that I have this precious human rebirth. I have this chance to make this existence incredibly meaningful for myself and others. Make the decision to let go of the eight worldly concerns that have no meaning and to direct the mind, the energy of one’s body and speech to the practice of Dharma.
Then recall the Buddha at the crown of your head. See, the Buddha was very pleased with our meditation and because of which the Buddha happily dissolves into golden light. That blissful light comes down through the crown of our head pervading our whole being, blessing body, speech and mind and particularly blessing our mind to gain this deep, stable realization that we have this incredibly meaningful and precious human rebirth.