Three Principal Aspects of the Path: undated recording, part 1

This one. On this. This Before we’re listening actual teaching, listening the both side, you know, to develop this proper motivation, kind heart motivation. And if we engage in this way, there is a tremendous benefit, benefit oneself and benefit for others. And then also, So that and if we listen in such a motivation, you know, this way, then it can be a subdue one’s mind, and then it will be a great benefit and become very productive, you know, whatever whatever time that we spend here to listening such profound teaching and to thinking in actual to benefit for others.

I’m going to listening here teaching to for the benefit of all sentient beings, not only for oneself and to making oneself make oneself commitment to bring this state of happiness towards others. And then Rinpoche said, to make oneself, you know, to strong commitment to bring this happiness to myself and others. So that way we shall meditate for a few minutes. I’m going to listening this teaching to for purely to benefit of all sentient being and listening this profound teaching, you know, the three principal aspects of the path and we shall meditate for a few minutes on this. The to recite the preliminary prayers, the if you’re not familiar with the Tibetan phonetic, it’s on page two.

Otherwise, you just follow with the phonetic. That first from b one, refuge in bodhicitta four teachings. So we should meditate for a few minutes on a on a equanimity, you know, which is that it is so essential and important to develop this equanimity to in order to develop all the other qualities so that the thinking and meditating on oneself, you know, like was others, you know, we always do not wish suffering and we always we do not wish any slight suffering, you know, and we always want happiness. And that apply for all sentient being in a similar you know, they are all having the same feeling and the same wish and same desire so that, you know, Rinpoche said, you know, to oneself should be try to develop this to less attachment and to develop and to to compassion, love towards them. And one should oneself should be abandoned as best as you can to hatred towards equally sentient being and oneself are same wish, you know, same desire to, you know, wanting have a happiness and do not wish achieve do not want any slight suffering.

And there’s no any whatsoever. There’s no have a reason to getting attached and hatred towards sentient being because the to only what you gain into attachment and to some of those who are close and to towards some of those who are distance. There’s no reason, Rinpoche said. Only what you gain if you develop these kind of two feelings, attachment and hatred, oneself creating a negativity so that if oneself creating a negativity which is bringing all the negativities is the one who bring which brings all the suffering oneself and it has become, you know, to attachment and the hatred. Developing this attachment and hatred, it become a cause of suffering oneself.

And looking from the from the sentient being side, you know, it is no point to attach and and to develop this hatred because the sentient being themselves in a in a very pitiful state, they are always So and a very pitiful because they are they themselves, you know, for have no wish them to have a happiness. They don’t have happiness and wish they are not wish them have a free from suffering, but they are in torment by in a great deal of suffering. So to in thinking towards by sentient being side, you know, Rinpoche said it is you know, there’s no reason to oneself to develop this attachment and hatred. This is page five in Mandala offering short version. We do the first and the last.

So that the great master, you know, Tsongkhapa, who have said how do we overcome this clinging on the future pleasure on the future is if we develop, you know, to understanding and having a great faith and conviction towards the law and causality or the cause and effect and then understanding of the actual, the sufferings of the saṃsāra, then if we do develop in this two subjects and to understand and develop in this one’s mind, then this will alleviate or to avoid or overcome on a clinging on the future’s pleasure. So that first of all, we have to understand what the karma or the cause and effect. Rinpoche said, the karma is actually So that how the karma come about. Karma is actually you know, with we said the motive is the afflictive emotion. The afflictive emotion, the ignorance is the one who prevents to see the true reality of the wisdom, understanding, emptiness.

And Cannot see the the ignorance the is the one to prevent. It stops or cannot see the views of emptiness. And Rinpoche said that the ignorance has become like a motive. And then through that, we’re creating our virtuous karma or the For the ignorant as the motive, but through that, you know, can So that the ignorance is actually the drive and it’s the motive. But then through that, we’re creating a virtuous karma and the non virtuous karma.

You know, we’re creating the positive karma and the negative karma. So that the positive karma or the virtuous karma will bring happiness and bring all the goodness, all the qualities and all the good results and the negative karma will bring us all the undesirable things like unhappiness and etcetera. This you know, the karma creates the negative karma or the positive karma. That positive karma brings happiness, negative karma brings suffering. So the happiness and the suffering is really produced by the karma or the positive karma or the negative karma.

The negative karma produces all the undesirable and all the sufferings and the positive karma will bring all the happiness and all the goodness. And we call karma is the one or key to bring this true. And Rinpoche said the Sanskrit, it karma, and Tibetan is called le and the English law and cause and effect. Is Tibetan on karma. But we do know that all the crops like barley produce the barley result and any other greens that seed that produce its own result.

We don’t call action that’s karma. We do not cause an effect on those, the tree produced in a leaf, branch, etcetera, or the flower seed produce the flower, etcetera, we do not call it as a cause and effect. We do not call that the flower seed, produce flower and any whatever particular the seeds they’re producing is on result. We call that seed is the cause and the It’s we we what? Call it it’s only the What do I the cause and effect.

Cause and result. The flower seed produces flower but if it meets cause and condition and it produces the result, we call that sort of the language. Cause and condition produce the result on that flower, but we don’t call it cause and effect or the karma. So that what’s the karma? Rinpoche said, karma is sometimes it’s not so easy, you know.

It’s difficult to understand. You know, The karma is only applied for the being who has the drives on the motive, changes the actual effect. Being who have the motivation to produce in that effect, the new effect, is called the karma. Like the seed does not have the motivation to produce on that particular result or that particular result so that it has to be a being who have depend on the the on the ones that motivation to produce in effect or the the result, new result. Okay.

Rinpoche said to all of you, you know, before you come here to listen teaching, alright, when you’re at home, you have this motivation. You I want to go to listen teaching today. And then you come here and listen. And actual listen is listening the teaching is the the karma. And you are the the being and the motivation before you actually come out from your house, you have this have thoughts or the motto setting to one’s motivation.

I want to go there and listen to this teaching. And then you actually come here, you listen to the teaching. Listening teaching itself is the actual karma and what is brought by this motivation. And myself, you know, Khensur Rinpoche, I have have motivation before I came here and want to teach. And the actual coming here and giving actual teaching to saying, Tsongkhapa said, to remembering this again and again, the cause and effect and the sufferings of the saṃsāra, then they will to overcome this to clinging on future pleasure.

And actual teaching is the karma and what is brought this karma is the actual motivation that he already when he was in in his room. So that likewise, for you, you want to go to listening teaching and have this motivation. And then you came here and listening actual teaching is actual listening actual teaching is the karma. And like it was, you know, the if you were thinking, you know, doing a prostration, you know, before you actually engage in on an action, you know, on on a prostration, Rinpoche said, first of all, you have to to to motivate and thinking, you know, motivation. So I want to go.

I want to do today. I want to do today prostration. Then that has to be a first thought, you know. Then actually you engage on this prostration, you know, to to putting one’s hand on a crown and throat and heart and then actual, you know, going through the, you know, gestures, you know, or the the process, you know, to doing actual action itself is the karma. Good karma.

This is a good karma. So likewise, you know, to in the morning, oneself thinking, you know, or today I want to do, you know, my spend my time in a good meditation. And then that thought has to be be at first. And then actually you engage practice, sitting oneself on a cushion and to developing all this love, compassion, etcetera. It’s the actual action that itself is the karma.

Can we turn down the the heater? It’s a bit hot. So that that action is the actually virtuous action and that virtuous that action itself is virtuous and that virtues will bring the the the happiness. So like we apply we, you know, put this in a virtuous karma or the positive karma, but you have to apply that in a similar same way to in a negative karma. Say like a person who you know, to want to catch a fish, you know, before he actually catch fish, he have to thought, you know, today, I want to go there and do catch a fish.

You know? Then that is the motivation. Then actually you’re going there and throwing the net and caught the fish itself is the action. And that is the non virtuous action. And because you bring suffering, you’re causing suffering for the fish.

Therefore, you know, it’s a non virtuous action and therefore, will experience in a negative you’re creating a negative karma and therefore, you will experience, you know, consequences of the suffering. So, again, the person who want to have, you know, kill the the sheep, you know, first of all, have motivation, then you actual, you know, cutting or whatever way you do engage and kill that sheep. That is the negative action, and you’re creating a negative karma. And likewise, you know, the the being who have someone who want to say some nasty words, a harsh word, and say that person have to be develop this first one to say. And then once you met that person, you’re saying, you know, very strong, very harsh word.

And that itself is you creating a negative karma by in a verbal verbally. And like if you have someone who dislike and you show you a very nasty what do you call the body language, to turn totally your face around, you know, and even the your eyes, you know, you know, turning around towards that person. It’s that actually you’re creating a negative karma and that itself is a negative action so that you’re creating a negative karma. And say that if someone who hates so much that person, and when you see this person, you have this motivation. I will hit this person.

And when you met this person, you hit. And that itself is a negative action. The so that itself is a negative karma. You’re creating a negative karma. If he hit, you know When you hit actually hit the, you know, the person, and then you you that self is a karma, and there’s a negative karma.

Like karma, the is only can apply on a being who have developed this motivation and then follow that motivation and to engage in action. It is karma. Like someone who have wanting to do some nasty thing for someone else and that itself first, motivation and the second, your actual action. And then, you know, that action become the karma, but it is negative karma. So that this we apply the negative karma, you know, that we but in the same way, the the being, the person who motivate want to do in some goodness, you know, all the you know, to, you know, want to to help others, want to do, you know, to the love, compassion, and going for refuge and to for the Triple Gem, etcetera.

All these virtuous practice is positive karma. You’re creating a positive karma. But first, you have to be motivated and then through action, taking that place, you know, then that’s the karma. That is the virtuous karma, the positive karma. So that that that the in the buddhadharma is really is purely is is which is it?

Mental Dharma or the So the the Buddhadharma or the Buddhism, the Buddhist teaching is totally one’s depend on one’s mind. If you have virtuous thoughts like love, compassion, wanting help for others, etcetera, that is the virtuous. That’s a virtuous action. Therefore, you’re creating a virtuous karma and you’re creating a positive karma. And therefore, it totally depends on mental state.

If you have all the goodness thinking, all the positive thinking, then it will creating a positive karma. So that if you are in a in a other hand, if you’re thinking all the to a motivation and negative, you know, wanting harm and to creating problems, you know, like harsh words, etcetera. Rinpoche said that itself is a negative karma and you’re creating an that itself is a negative action, so you’re creating a negative karma. You know, the Buddhism teaching is really total depend on one’s mind, how you brought up mind. You know, the the ones if you, know, have something or someone who have thought benefit thought towards based on a benefit thought towards on work towards on others is to become the virtues and it become a positive.

You’re creating a positive karma. If you have the base on this very harmful thought, negative thoughts, you know, then you’re creating a negative karma. So that to thinking benefit towards others is like a kind of is a compassion thought. Once you have developed this compassion thought, you do not actually to create harmful thought towards on you, harmful thoughts developed in one’s mind because Rinpoche said the Buddhadharma is really based on one’s developing this compassion. If you develop compassion towards other sentient beings, then of course there’s no place, no space for a harmful thought, thinking a harmful thought towards others so that the So the the Buddhadharma is the very is the very rooted on a compassion.

So the Buddhadharma or the Buddhist teaching or the Buddhadharma is a very root root of the Buddhadharma is love and compassion. You know, the the if when once you develop love and compassion, you there’s no way. If you say that wish to others for free from suffering, then you do not harm for others. And when you wish to achieve happiness, you do not harm for others. And likewise, Rinpoche said, Buddhadharma is really rooted.

The root of the Buddhadharma is love and compassion. So the being who have developed this motivation, wanting to help others, and then you actually follow that motivation action. If you take the person, the being takes an action, then that being creating virtues is creating a positive karma. And in the other hand, if the being who has developed this motivation, wanting wanting harm for others and then following that motivation and act on that motivation, the harm to others, and you’re creating a negative karma and you it’s a non virtuous. It’s the action itself.

It’s a negative action. Therefore, you’re creating a negative karma. So the the action comes up. Actually, the the weather depend is really depend on one’s the motivation if either whether you want to create a negative karma or the positive karma. If you have a negative motivation and you follow that motivation to act and you’re creating a negative karma.

If you’re in the other hand, if you create you have the motivation on the virtues or the positive motivation and then following that positive motivation, act on that, then you’re creating virtues and you’re creating a positive karma. You have to understand this very clear, you know, to the how the karma creates, how the karma come about. It’s one’s motivation. If you have a positive motivation and act on that positive motivation, follow on that motivation and act and you’re creating a positive karma and resolve with the positive so that in a similar if you have negative motivation to wanting harm for others and if you follow that motivation and act on it, and then that that itself is a negative action. It is a negative karma, and the result of that negative karma is the suffering.

This this is the karma. The karma is is developing the motivation once. The being who have to develop first motivation, then follow that motivation. So the based on that motivation, the being who motivate and then following with the body, speech, mind, creating in a different ways, you know, the following body, speech, mind. Rinpoche said that you can create the virtues through the body, speech, mind, and you similarly, you can create a negative you know, in the same way to from the body, speech, mind.

So the So the negative karma or the positive karma is only applied that in a being, in nobody else because the being is the one creating the karma and it cannot apply the the anything else. It only has to be applied on the being, whether they’re on. So that the create karma by the being and experience that result of that karma has experience upon the being and the created karma being but experience the result for others cannot be like that. Like Rinpoche said, The result of the positive karma can only experience on a being and it does not experience on either for a rock or earth or tree. It’s only experience and the result of that positive karma.

It’s only experience upon that being, nobody else. Like myself, when we said, if I create the positive karma, I will only experience this result, the positive result, experience upon me, nobody else. It does not experience the urge or anybody else. Likewise, if I create a negative karma and I have to be the the result of the negative karma that I create is only experienced upon me and nobody else. So Śākyamūni Buddha who said, whatever the karma that you create, you will experience that result.

There’s nothing else unless. So that if you’re creating a virtuous karma, you will experience the virtuous result. And in the in the worst part. You know? If you’re creating a negative karma, you will experience the negative result of that.

And Śākyamūni Buddha who said, you know, I shall not create any negativities and always do virtues, all the virtues. Rinpoche said, why is that? If we’re creating a negative karma, then we will experience a negative result and we will experience the suffering. If we do not wish suffering, then we should not engage on a negative action. And likewise, he said, to always to create the virtues or the virtuous action so that if we do wish to achieve happiness and all the goodness that want to ex wish to experience, to engage on a virtuous action.

And the virtuous action will bring all the happiness and all the goodness. So this true word is very important. If we do not wish, then we should not engage on a negative action. If we wish happiness, then we should always to create the cause which is creating a virtuous karma. So that we should really practice on our course.

We should practice in the karma because what how we can do practice in karma is if one who abandons the non virtues and creating virtues is the actual practice and the action, cause and effect. You know, how do we define all the to, you know, practitioner or not is really it is depend on one’s the where that person’s engaging and practice on a karma or the cause and effect. That Rinpoche said, all this that the small scope and medium scope and high scope, this is all come about with the this dependent on that also includes on all the practice of karma. Rinpoche said in a small on a stage of a small scope practitioner, you have practice in abandoning 10 non virtues and to adopting 10 virtues. And then, like again, in medium scope, to engaging a practice, it extends a bit further on the cause and effect practice.

And then if you are saying, a high scope, it’s a practice Rinpoche said, like engaging in bodhicitta and wisdom understanding or emptiness, etcetera. You know? These are the all applied same. You know? The cause and effect has to be the base.

You know? If we do not have a practice on the cause and effect, then it’s you’re not a practitioner. The practitioner has to be based on first cause and effect. And cause and effect practiced in the various. The small scope has based on attainment virtues, etcetera.

And then the medium scope talk about 12 links and four noble truths, etcetera. It’s all talk about the abandoning how this cause and effect. Again, in the high scope, we talk about the practicing on bodhicitta, wisdom understanding, emptiness, etcetera. It extends once the law and cause or the cause and effect practice on the cause and effect extends a bit bigger and bigger. And therefore, three scopes has to be based on this the cause and effect practice.

Rinpoche said that if the practitioner who does not have practice on cause and effect and no matter what other practice they do, it’s not really counted. It defines if the practitioner whether that practice or not is a practitioner or not is if the practitioner engages on this cause and effect practice. So we said this is very important to understand, you know, the way to start first. Where to start? Like for example, the practice is begin from the cause and effect, the karma.

And to meditation is begin by the motivation. And actual practices, the Dharma is begin from So the Dharma practice begin from the impermanent and to all the good qualities all the good qualities begin from one’s devotion and the lamrim begin from one’s understanding of the optimum leisure of human rebirth. So this is very important to where to actually begin. Rinpoche said the actual practice, nyamlen, is practice. Once practitioner who practice begins from cause and effect understanding and having great views and great faith and understanding on the cause and effect.

And likewise, all the others. Rinpoche said when you the meditation begin from motivation. Rinpoche said when you do meditation, first, should we investigate oneself, the one’s mind state. So if there is the negative thoughts and then your mind will be not able to comprehend, to meditation. Rinpoche said, you have to investigate before and to set one’s motivation properly.

And that’s the meditation begin from the what do you call the motivation, and the Dharma begin from the understanding of impermanent. And all the goodness and all the qualities begin from the one’s devotion. This this, Rinpoche said, is very important to read one’s lamrim. You know, lamrim has a very clear instruction and to to to to this where the all the begins from. And Whether you are entry into the Buddha Buddhist path is really whether you have the the refuge or not.

If you have a refuge, then you enter into the path to the Buddha Buddhist path, Buddhadharma. So, you know, it’s dependent on once the the refuge. If you are taking refuge, then you are entry into Buddhist path. And all the the the the the all the goodness and the the happiness. Again, What?

All the goodness and the happiness, they are come about from the one’s karma. One who abandons all the negative karma, all the non virtues and to adopting virtues and all the positive and all the goodness or the sorry, adopt all the virtues, then that being creating virtuous karma and creating the positive karma so that the being will experience in all the goodness and all the happiness out from that How do we come about, you know, this achieving, you know, the permanent happiness is if somebody one being who abandoning, you know, all the non virtues and create the virtues and then that being will experience the happiness, that unchangeable happiness. And to achieve Buddhahood, if you abandon completely all the negative action, all the negative karma and to to create virtues, then the being will experience all the good things and all the the happiness. So if we we not satisfy happiness, we not have enough happiness that we wish. But that’s because we not it’s not enough to creating our virtues, you know, karma.

Therefore, we’re not experience we it’s not we’re not experience full satisfaction, all this happiness. So that if you wish achieve, you total happiness, then we have to be abandon the negative karma and create the virtuous virtuous karma, positive karma. And then Rinpoche said we will achieve all this complete happiness and we will have always happiness. The all the happiness and the So that You know, we will it will not cause suffering, you know, if we abandon all the the nonverge all the native karma because there’s no cause. Therefore, no you will not experience this suffering.

So that if we abandon the non virtuous or the negative karma, then you you will no longer experience the suffering. And in the other hand, if we are engaged in the virtues always, always, then, you know, the the result of that, you know, there was a continuous we experience this result of that virtues, the karma that we create at home. So that we try to do develop these virtues, but however, there is anger who destroys ones, the virtues. We try to develop and we try to create the virtues, but somehow, you know, because it’s we not completely abandon this anger, you know, the once the anger rise, you know, that the virtues that you create to diminish some. Anger no good.

Anger no good. Okay. Why about the No. If you those who engage in a virtuous, it’s very let me say to very make sure a way, you know, that to not let anger to arise in one’s mind. So Rinpoche said that the teacher who, you know, always sits in a bit of, you know, slight position in this his head.

You know, you have to understand. So the the the great master The great master Atisha who tilts his head on a on a right hand right side of the body. So he actually developed, you know, to meditate and develop this bodhicitta. So the the ones you know, in a there’s channels, you know, and there’s on right side of the body, there is a channel that rise comes, you know, raising or anger. So he’s trying to push the the channel.

It’s called a Roma channel. The Roma channel, usually, there’s the the anger rise from that Roma channel. And if your the channel is straight, then anger will arise. There’s so that he slightly pushes down on that side of the channel. So that, Rinpoche said, it’s a very great disturbance for So the ones who one who develop bodhicitta if anger rise.

So that he’s meditating, but at the same time he making sure that pushes down one’s anger. The the the the not push down anger, to try to stop anger to coming out from that channel. So that you push us a bit slight, you know, the channel. And so that if you are straight channel is straight, you know, that the anger can rise and come very fast. And therefore, it pushes down a bit.

The Ro-ma channel, you know, rise anger and the Jang-ma channel arise attachment. Once if you have more attachment coming, you know, then Rinpoche said, you make sure slight hit on the left side. Rinpoche said there’s a little bit benefit if you do it. Okay. Okay.

Page 10 page nine. Already. You know, if you like interest, you know, to listen, you know, links. The Tuesday night, there is Buddhist talk to explain and if you like to listen, you know, the panelist is explaining the 12 links and related with the modern whatever what’s it called? Yeah.

Her research on her, you know, special field. Yeah. And, you know, it would be great if you can come. And can I have that, please? Yeah.

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