Three Principal Aspects of the Path: undated recording, part 3

So that before we’re listening, you know, teaching listening and teaching, we should set up proper motivation. You know, the if we set up proper motivation, kind of motivation, you know, kind heart towards others, then we said there will be tremendous benefit to oneself, and, also, there’s a benefit for others as well. And through that, Rinpoche said it will subdue one’s mind as well. And so what is this, you know, kind heart and kind heart motivation that we set up here? You know, kind heart is we said actually to having a, you know, oneself making a commitment to I myself, bringing happiness for temporary happiness and ultimate happiness myself and also to others.

And to making oneself, you know, to make a strong commitment once in the mind. And then to you know, then through that, you know, to listen this profound teaching, you know, the three principal aspects of the path. And I’m going to to listen this and contemplate and put into practice one’s mind and meditate on this We shall meditate for a few minutes on, you know, this generate or the to set one’s motivation, on the kind heart motivation, you know, the bodhicitta motivation for a few minutes here. We do the the all the preliminary prayers and page English on two. If you’re not familiar, you can restart on English.

We do start from number one b, refuge and bodhicitta for teachings. So that if we meditate here on equanimity, you know, towards all sentient being, said that would be greatly beneficial. And so that in for in our case, you know, we have we know all this ex we experience suffering, you know, is due to we have this attachment and hatred. Hatred towards one’s enemy, attached towards one’s closeness. And, you know, instead of that, you know, if this is the actually the cause, these two, the an hatred and attachment is the cause, bring all the suffering that we wish we do not wish, you know, suffering.

So that if we do not wish experience suffering, you know, do not wish experience or any slight suffering, then Rinpoche said it’s very important to meditate this equanimity, you know, to to lessen one’s attachment, those who are close, and to to to not hatred towards the one’s to abandoning hatred towards others. And Rinpoche said this this equanimity should be a tremendous benefit, you know, In order to to develop great compassion, you know, we do need to establish and to build a foundation, which is equanimity, which is abandoning one’s attachment and to abandoning this habit, you know, to so that Rinpoche said if we meditate for a few minutes on equanimity towards a sentient being. And this, you know, the the hatred and attachment, you know, So that due to these two, you know, this attachment and hatred, we’re creating a great negativity. You know, we’re creating negative karma. And then through that, we will experience a great deal of suffering and who?

No. And we will experience, you know, the various kind of suffering, you know, if we are let continue to be in that way. And on page five, we do recite the mandala offering and it should. The verse, the first and the last. Yeah.

So that, you know, this optimum precious human rebirth, if we are meditate, you know, again and again, this is how important and how how precious this human rebirth and then and how difficult it is to find and again and how easily it can be lose. You know? And so that if we and if we are again and again meditate on those three, you know, thing, then Rinpoche said, we will begin to to to begin to to to able to get rid once, you know, this the clinging to this life’s pleasures, you know, pleasure on this life, you know, so that if we are meditating these three again and again, then there is a great tremendous benefit that we will not no longer we will no longer cling to this life’s pleasures. And so that this optimum precious human rebirth, why it’s so precious? It’s because this upon this precious human rebirth that we can able to to achieve, you know, this upon this human precious rebirth, it has a great potential.

You know? It has the ability to able to to achieve. You know? For example, it can achieve, you know, the the the temporary happiness and also the ultimate happiness. And we said, as we do wish always wanting and wish to have a happiness, you know, in that case, you know, if we look at this, you know, this optimum precious human rebirth has a full potential to bring that, you know, able to achieve that.

And this upon this ultimate precious human rebirth, we say we can able to gain this two very important to really as we need as we wish, you know, this happiness temporary happiness and ultimate happiness. And this, you know, also taught by, you know, great master Nāgārjuna who also have mentioned, you know, that in order to achieve, you know, first, the ultimate happiness, we need to achieve, you know, this temporary happiness. And in a if we have meditate these three again and again, that’s we can able to achieve temporary happiness like as we have mentioned in a previous teaching, the able to achieve this the three perfect things, you know, the the perfect body and the perfect wealth and and then the perfect companion so that and companion in terms of, you know, able to help and assist through practicing in the Dharma. And so that if we this often precious human rebirth, you know, Nāgārjuna who said, you know, we have to first achieve these three, you know, three perfect things like perfect body, perfect wealth, perfect companion. Through upon that, then once we achieve, you know, the the temporary happiness, these are the temporary happiness or the and then we can achieve, you know, ultimate happiness as well.

So that this we this you know, the the precious human rebirth, we can if we are make use properly, then we can achieve this temporary happiness like three perfect things. And and upon that, you know, we can achieve, you know, ultimate happiness. When we said, in our ultimate, there is a two two two thing, you know, like the the liberation or the the perfect the pure full enlightenment. So that first, in order to achieve, you know, to so sorry. You know, this to ultimate happiness can be achieved, you know, if we make use this human upon this precious human rebirth.

Sorry. Ultimate happiness that, you know, completely abandon, completely overcome this samsaric suffering, you know, like the liberation and the buddhahood or the enlightenment. And so that we call it is precious human rebirth. Why we call it is precious? Because upon this precious human rebirth, you know, upon this human rebirth that we have found, we can achieve these two two goals like our or the the temporary and the ultimate happiness.

Therefore, we call it a precious human rebirth. So that for us, we can we have achieved this temporary happiness. You know? For example, we have achieved this perfect body, and we have, you know, the enough wealth, and we have the companion. We have We have achieved this, you know, the optimum precious human rebirth, Rinpoche said.

However, you know, the death will be definitely occur. You know, it this the the this precious human rebirth cannot be forever, you know, last long forever. You know, death will be occur. And Rinpoche said before we death occur, you know, Rinpoche said we should to again, you know, pursue, you know, to try to to to practice and to make use in a properly, you know, this precious human rebirth, engaging in a practice of virtues and then to pursue to achieve, you know, ultimate the temporary happiness again in the future because the death we don’t know the when the death will occur. You know?

The death will definitely will occur, but we don’t know the time, you know, uncertainty of death. You know? So that time of death. So that we should make use in the best way to engaging in our virtues, you know, to use this precious human rebirth in a properly, you know, to to to using a maximum, you know, one’s practice to achieve again in a human rebirth in the future. Saying this, you know, the precious human rebirth has the full potential to achieve again in like similar this the what we have achieved in the future.

And therefore, we should be make use, you know, properly and to because it has the potential, we should must use that potential to be in a actual, you know, to use in a properly. And so we can achieve, achieve, you know, the precious human rebirth again in the future. So that shanty great master Śāntideva who all said, you know, this these two goals, you know, the or the temporary and ultimate goal is really is all entire beings who like and wish to achieve, And it’s like bring some sort of like happiness, you know, to to to looking this to, you know, the temporary and the ultimate goal is Rinpoche said, you know, And the the Śāntideva who said, you know, these two, you know, the the temporary and the ultimate the happiness is, you know, the beings, you know, lacking towards this those two. Because Rinpoche said, know, upon these two, you know, it gives, you know, the happiness for everybody. You know?

It gives the happiness for you know, if we achieve, you know, this ultimate the temporary and the ultimate, it will bring a total happiness. Therefore, everybody is liking this this two causes. And in again, you know, the ultimate happiness, there is a two category, you know, like the the liberation and the complete happiness, like a full enlightenment. And, again, you know, our achieve our desire our principle to should be to wanting to achieve, you know, this the full enlightenment. Again, Our principle or the to what we want to achieve, you know, is to achieve want to achieve on this the ultimate the the full enlightenment.

The the the the the ultimate happiness is our goal. But, however, in order to achieve that, first, we need we have to be achieve the the temporary happiness. You know? If we cannot achieve temporary happiness, there’s no way we can achieve the ultimate happiness. This ultimate happiness is has to be established and to achieve upon the, you know, this temporary happiness.

How we can achieve this ultimate happiness or the the this the the enlightenment, you know, we first of all, we have to achieve, you know, this out ultimate precious human rebirth. You know, the and there’s no any other form can achieve, you know, ultimate happiness upon, you know, because there’s no any in other world or other universe, they cannot achieve this or the any type of any form, You know? So that, you know, in order to achieve, you know, this the the enlightenment, you know, we have to achieve this first optimum precious human rebirth. Once we achieve this ultimate precious human rebirth, then there is a can achieve this ultimate happiness upon that. So that in order to achieve, you know, ultimate goal, you know, the ultimate happiness or the enlightenment, you know, first enlightenment is achieved only upon this optimum precious human rebirth.

There’s no any other form can achieve other this enlightenment. So that, you know, we have found this precious human rebirth with the the the eight leisures and the or the eight freedoms and the 10 endowments and all the all the 10 conducive factor of the person to practice Dharma. You know? So that in upon this precious human rebirth, ultimate precious human rebirth, we can achieve this the the enlightenment. There’s no any other form kind of or the any not even the the the the god realms and goddesses, they cannot achieve, you know, this ultimate ultimate goal.

So the or or the enlightenment. So that Rinpoche said, what we have, the present in our goal should be try to achieve the this high the ultimate happiness. You know? Rinpoche said, if we if we not achieve ultimate happiness, at least we will achieve, you know, this temporary happiness. We will achieve again, you know, these three perfect things, you know, the perfect body, perfect perfect wealth, and the perfect, the companion so that, you know, we have to try.

You know? We have to make sure to to push oneself, you know, to to achieve first to in enlightenment. If we not achieve enlightenment, at least we will achieve the, you know, the the the the temporary happiness, which is can achieving these three perfect things, you know, the body and world then the companion, etcetera. So that Rinpoche said we have to it it is a very long process, but Rinpoche said we should be to encourage oneself, you know, try to try to keep the goal, you know, in one’s heart and try to make, you know, in a positive, you know, try to achieve first, you know, ultimate goal. If you not achieve, at least you’re not lost anyway.

You know, Rinpoche said you will achieve the the the temporary happiness. Happiness. So that, you know, Rinpoche said, it is a long process, but Rinpoche said, it is very pleasurable and very enjoyable to practice this. And, Rinpoche said, you will gain and achieve lots of happiness. Yes.

Okay. So the our actual ultimate our goal is to achieve liberation or the enlightenment. However, Rinpoche thinks, you know, it would be difficult, you know, because in order to achieve, we need to have a great imprint, you know, in our mind, you know, to able to hearing the teachings, you know, in a therefore, Rinpoche said, it’s a bit difficult to say, you know, to the you don’t have hear teachings in the past. But, however, we’re still in a in here because Rinpoche thinks, you know, even though that is our goal, you know, the the the liberation or the enlightenment is our goal. Enlightenment is our goal.

But, however, Rinpoche said that maybe we should at least if we pursue our life, you know, to to try to achieve, you know, the temporary goal, you know, which, you know, three perfect things like a body and the the the wealth and companion. Then the Rinpoche said, if we are listening, teaching again and again, that way we will imprint our mind. And then, if in we we achieve again in the the the temporary goal, then Rinpoche said, upon that, we can you know, next time, Rinpoche said, maybe there’s more possibility to achieve the ultimate goal. You know? So that because we are not hearing the teachings again and again, you know, we have not imprint teaching in the past so that, you know, this time, maybe we should to listening, teaching again and again to have some positive imprints in our mind.

You know? Then when once we that once we imprint our mind, the positive and the teachings on imprint our mind, then next level, we achieve this temporary goal. And once we achieve this temporary goal, then we should pursue and to to try to to achieve we might able to achieve, you know, ultimate goal. I’m not sure what are you talking about. He said, what did I tell you?

What what did I translate? You know? Sorry. My my question for Rinpoche. You know, how do we know we have not imprinted our mind in in the teachings in the past?

That’s my question. Rinpoche said, what I told, know, what I translate? And I I explained what I translate. Then I asked Rinpoche, how do we know whether we have not imprint in our mind? And Rinpoche said, it is very clear.

He said, when we do meditate, we have sleepy. And we will do any again, Rinpoche answered my question. I think it’s probably a cons answer for question for many people. But Rinpoche said, you know, the reason we have not have, you know, imprint is because it’s very clear that when we try to memorize all the, you know, scripts or the, you know, the the the spiritual the scripts, we cannot able to memorize. And when we try to contemplate, we’re not able to grasp on actual meaning.

And when we meditate, we cannot gain or we cannot any to achieve any sort of power. And if we are trying to contemplate the the teachings, we’re not able to grasp grasp or we’re not able to to hold or the not understand the total meaning. And, say, if we are meditate, we’re not gaining any kind of powers or anything. So that these three shows us, you know, very perfect to understanding we’re having a not imprinting not imprint in our mind. So that yeah.

Okay. You know? If you have a imprint, then So if you have a imprint if we have a imprint, then it clear tell us, you know, if we are memorized, you know, like in a the traditional textbook, you know, it’s a long that long. And, you know, we’re not able to memorize. You know?

And as Rinpoche said, if you somebody who has a imprint in the mind, you know, then, you know, that person has the to able to memorize not only two line. You know? They can memorize for 10 pages or the even 20 pages for can memorize in the morning and in the evening. That that person can without looking any difficulty, you know, he can to repeat all the what he memorized in the morning. I think that’s not to say the way.

Rinpoche said, so that we have to examine. Can we able to memorize that sort of Maybe one people, maybe some, maybe one or two. And not only able to repeat the the the the what you have memorized, but if you contemplate what you have memorized and to able to understanding and, you know, the meanings of the all the each of every sent sentence and, you know, pure understanding of this the Dharma. And if we have imprint in our mind in the path, then if we contemplate and meditate, then we can able to gain, you know, certain powers, etcetera. And if you have all these qualities, then Rinpoche said there’s no doubt you have an imprint.

And you got imprint. Very good. Very good. Rinpoche said, for us, it is very difficult even we memorize four sentence. You know, we have a struggle, you know, with.

And so that, you know, how we have to imprint is to to read and contemplate what you’re reading and and then try to understand the meaning and then meditate on what you have learned. And the listening Rinpoche said the listening and memorize and to read and then contemplate what you have understand and then to to meditate on upon. And then Rinpoche said, way we will imprint our mind. We will we will get imprint. You know, the the the what what is imprint?

You know, we have to understand. Is the imprint is like, you know, when you plant seed in a field. It’s very much like, you know, when you plant seed in a field, when when it gets all the necessary nutrition, you know, like as the water, sun, worms, etcetera, then And if we have imprint in our mind, you know, Rinpoche said that if you have meet the the lama again and if lamas teach, you know, then you have you have a various there is a instant realization, you know, or the to gain We can able to instant, you know, the realization or to achieve this power, you know, the parts and the grounds and the qualities qualities of the paths and grounds, etcetera. When I yes. Today, Buddha Śākyamūni, it is today’s.

Yeah. So if we have a imprint, then, you know, instant, you know, if we met lama, you know, once next time, we when we receive teaching, you will have a certain powers can gain. And like like was yesterday, the it’s a very auspicious day, you know, the the Buddha Śākyamūni who giving a first wheel of turning Dharma in the Varanasi. And so that he giving these Four Noble Truths, you know, in a very simple way, you know, four four verse. You know, there’s nothing else.

And then there is a five five the the disciple, and and each of them have achieved. You know, some of them have achieved arhat, some of them have achieved the the So that those four So that, you know, this you know, just he’s giving this for teaching, know, the the Four Noble Truths, you know, that each of those the disciple gain as a certain power, and some of them gain our heart, etcetera. And Rinpoche just said, you know, if we have a imprint in our mind, then Rinpoche said, definitely, there is some sign and some sort of like sign in our mind. When we What’s the name? The name is that?

Kauṇḍinya. And in among the the five disciple, you know, once called is Kauṇḍinya who achieved arhat instantly from that. So that if you have if you have imprints in previous life, know, Dharma imprints, then we said we can gain you know, once we have once we meet lama, we know we can have a great sign like this the the the one of the disciple who achieved arhat. So that we have teaching here quite often. You know, you probably have listened many teaching.

And to which is that, see, can you have any sort of, like, realization or any gain, any sort of power? You know, don’t blame me because said, the actual teaching I’m actually teaching, but the what I’m teaching is the Buddhist teaching. And among that, you know, these three principles. Know, the the all the teachings is condensed into in Lam Rim. You know, the in Lam Rim, again, it condensed into in a these Three Principal Aspects of the path.

There’s no any other essence teaching than these Three Principal Aspects of the path. So that there’s no any faults. Rinpoche said, I’m you know, keep talking. And are you getting some sort of like are you getting some sort of like a power? So that when you do meditate, you know, are you have a, you know, very single pointed mind or in your mind is actually continue wandering around, going here, there, over there, back there.

You know? And then go ahead. Then the and on top of that, you know you know, when you do meditate, you might have, you know, those sleeping. So that if we have a imprint, the Dharma in our mind, then Rinpoche said, definitely, there is a great sign. You know?

When you do meditate or when you’re listening teaching or when you contemplate, there is a good achieve. You know? And Rinpoche said, for example, if you have a great imprints in a mind, Dharma, then Rinpoche said in a past. Then when we do meditate in today, you know, we can able to meditate for many days, you know, continue. And but it’s not the case.

And for for our case, you know, when we do meditate, you know, there is a lot of So much uncomfortableness, you know, like having a some sort of like itching in anywhere or bit of you know, there’s a bit of problems here and there, you know, to itching and scratching oneself and etcetera. You know, is difficult, you know, we can gain, you know, sort of power at this stage because we have not enough imprint in our mind. You know, there’s not, like, nothing accumulate. And so that Rinpoche said, you know, again, you know, don’t be discouraged. You know?

Should be encouraged oneself, you know? This to continue, you know, practice and listening Dharma and to read and to meditate again and again, you know, try to put oneself, you know, into, you know, the habits and push oneself. And Rinpoche said, and at the same time, have a, you know, develop this, you know, faith and conviction towards, you know, dharma. And and and so that and, you know, the prayer when you, you know, may able to may wish may may I able to achieve, you know, this, you know, the ultimate goal, you know, the the enlightenment. And to Rumusita, to try to courage oneself, you know, to push, you know, to listening.

You know, what we try to do is try to imprint in our mind in dharma again and again, and this is very important. So that, you know, as we have mentioned that, you know, when we try to memorize, we’re not able to achieve to able to memorize. When we contemplate, we’re not able to grasp. They’re not able to to understand the meaning. And when we do meditate, we are not able to any achieve any sort of like a power.

Then Rinpoche said, this is due to also because it’s not imprint we don’t have enough imprint Dharma in our mind. Not only that, and on top of that, we have, you know, the beginningless time, we have so many negativities, you know, the the non the negativities we created. So that Rinpoche said it is so important try to making sure, you know, to imprint one one one side. At the same time, try to to to purify one’s negative karma because this this negative karma may blocking oneself. And so that we need try to to as best as can, you know, to the negative karma.

And so that So that when we do pure we we when we engage purifying negative karma, Rinpoche said making sure, you know, have, you know, right way, you know, like, not just simply reciting a mantra, but it has to have a four opponent point power to be there. You know, Rinpoche said, when we purify negative karma, Rinpoche said, if we don’t have four opponent powers of apply, then Rinpoche said, even you recite the mantra, there’s no any effect. So that when we do purification practice, you know, when we do purifying one’s negative karma, Rinpoche said beforehand, we have to have this four opponent powers as we have taught before. So that upon the among the four upon power, Rinpoche said, we have to make sure to you know, the there is the first one is going for refuge for triple gem and then generating one’s bodhicitta. And then the regret, very, you know, very like, something that poison into gone into one’s body, you know, when we have that, you know, we have that regret, that kind of, you know, regret.

And and then making commitment is, you know, among those three, you know, this third one, making commitment is very important. Engage again in a not going to create again negative negativities, then, mister, this is very important. You know, if we are continue, you know, one side, you know, pure fight, and then, again, if you are if you’re not making sure, you know, the making commitment, you know, not going to engage, then you create, again, negativities. And this is all like you one side, you purify, then another hand, you if you’re not making commitment, then Rinpoche said you will, you know, to creating again in negative negativities. Rinpoche said, is you know, the purification is very important.

You know, when we are not focused on purification, there is a great danger. You know, there is the our there is a great lacking of, you know, the the faith and the conviction towards the the cause and effect. You know? If you’re not engaged in a purifying and a once negative karma, then there’s a bit of lacking of the cause and effect of the karma. And if we lacking in that So that if we have a, you know, the great faith and the conviction towards the cause and effect or the karma, then said, if says if there is a choice between negative action or the oneself the So that, you know, if we have lacking on our faith, then sorry.

If we have, you know, full faith on conviction towards, you know, to understanding on karma, you know, and then Rinpoche said, there is a choice, you know, say that the life or the the non virtuous, they will give their life. You know? They will, you know, try to not create the negative karma or the non virtuous. They will, you know, give the life. And so that Rinpoche said, if we don’t if we are lacking the cause and effect, the karma, then Rinpoche said there is a lacking of faith and conviction towards the the Buddha.

You know? This kind of like You know that? It it has a mention, you know, they said that, you know, it’s depend you know, if you have a great faith and conviction on a karma, then you have a great faith and conviction towards the the the Buddha. If you don’t if you don’t have the great faith and conviction towards the karma, then you don’t have the faith on great faith and conviction towards the Buddha. So that therefore, you know, it’s it Rinpoche said it has mentioned in the Lamrim that, you know, if you don’t have the faith on a Buddha, then there’s no faith on a karma or the cause and effect.

Rinpoche said, these days, you know, the the you know, if somebody who does well with the divination, you know, people have more they have more faith on that person who does a more divination, you know, proper divination. And yeah. And Rinpoche said in Tibet, this is some of the beggars who some of the beggars who have you know, they recite the the prayers, you know, Om Mani Padme Hum. And then some people, you know, they those who doing, you know, they do divination, you know, to check, you know, for one’s life. And some people go, you know, to seek, you know you know, is there any obstacles in my life in this year?

And this, you know, the beggars who does, you know, the divination, you know. Oh, there’s no problem for your life this year. And when, you know, the person so strongly believe that, you know, they’re thinking there’s no this year, I have no obstacle. I’m not going to die. And they have a great faith for that, you know, instead of, you know, faith in a Buddha.

The Buddha actually telling us, you know, to abandoning the to the negative action, to to adopt the virtues and the the positive action. And Rinpoche said, you know, they instead instead of of belief belief and instead of engaging and practice that, you know, there’s relying on a certain person, you know, who tells you there’s no obstacle in the life in this year. They they they believe, you know, that a very old lady, but not believe in the the Buddha. And it has a mention in, you know, that, you know, these days, you know, if, you know, the the there’s a lacking of the faith for Buddha. You know, if there is somebody who does a divination properly, you know, they believe and have a great faith on that person and not have any faith and conviction towards this the Śākyamūni Buddha who tells who teach and ask, you know, to do, you know, to abandoning and to abandon non-virtues and non-virtuous actions and asking to engaging in a virtuous action.

So that we should be making sure ourself one’s life, you know, try taking care once. You know, we should try to imprint our mind, you know, to to listening again and again and then contemplate and meditate. And Rinpoche said, if we do that, then we will again, there is a possibility to achieve, you know, the the temporary happiness in the next life. And so once we have once we achieve temporary happiness, then we can pursue again and to can have a, you know, possibility to achieve, you know, to to ultimate happiness. Again, to do this Thank you very much.

Yeah. Rinpoche said, try to do that, you know, to encourage oneself and then thank you. Page page 10, the short mandala offering. Wow. It’s heavy rain.

Have cover announcement. Tomorrow is a Thursday, and if you if you could to to light a candle for tomorrow evening, you know, maybe 06:00, and ask your friends or, you know, the candle for it’s called candle for free Tibet. And it’s it’s going to be it’s a worldwide campaign, and if you could do that till tomorrow night. And Friday night, we have a DVD night, and, also, we’re doing candlelight vigil here and doing some prayers as well. And and it starts 07:00.

There is a notice out there. If you take a fire, you know? That’d be great. Thank you.