Three Principal Aspects of the Path: undated recording, part 5

Before we’re listening teaching, we said it would be a great benefit if we to set one’s motivation and a very set motivation and kind motivation, you know, to set oneself, you know, kind motivation. And if we do that, you know, the all through this, you know, teaching will be a tremendous benefit. And that kind heart motivation is, you know, I’m going to listening this teaching in order to benefit all sentient being. I myself, you know, bring a benefit towards others. And that purpose, you know, I’m going to listen this teaching, you You know?

I am very profound, you know, the all the condensed teaching, you know, the essence, all the teachings, you know, to three principal aspects of the path. I’m going to listening this teaching and to contemplate, to implement this my what I understand, and then I’m going to bring the benefits that I have set my my motivation home. And we shall meditate for a few minutes on this kind heart motivation, bodhicitta motivation. Let’s do the all the preliminary prayers. Some page one.

Start from number one b. And if you are not familiar with the Tibetan pronunciation, you can read the English on on the right side on the page two. So we should meditate for a few minutes on equanimity. Rinpoche said this is very important, and it’s a foundation to grow any all the other qualities and knowledge and all the other qualities. So, you know, the the beginningless time, you know, we have this attachment.

Someone that, you know, close, we have attached. And there is those who are bit of distance, we have a bit of hatred. You know, the due to that, you know, the hatred and attachment is that all the bring all the trouble for some. You know? And so that all the we experience in in the sufferings and all the the undesirable and unwanted things.

You know? This is due to one’s attachment and hatred. You know? Therefore, Rinpoche said, from beginningless time, we have developed that. What we have to try now to do, you know, to develop in opposite that, to try to build equanimity towards all sentient being, you know, to try to try to in try to get rid of one’s, you know, attachment and the hatred because understanding the attachment, the hatred is the are the actually, the the cause of all the sufferings to bring for us so that Rinpoche try to develop this equanimity to, you know, to towards sentient being, try to to abandon, you know, try to to get rid of one’s attachment and hatred.

Rinpoche said, you know, first thing, must making sure to to make a commitment. I will try to myself, you know, to try to try to to to get rid of one’s attachment. And in order to do, may I able to to able to to equal to all sentient being? May I able to, you know, to to less, you know, attachment and hatred towards sentient being? And Rinpoche said, in order to do that, may may all the holy beings or the lamas who bless me to able to achieve that, you know, to develop this equanimity.

And great master, you know, the who said, you know, the old mother sentient beings — once upon a time, you know, all sentient beings have once been a mother so that in that case, you know, why we need, need you know, Rinpoche said, why do we need, you know, some mother we are distant, some other we are, you know, too close, you know, or the some other we are hatred towards some of the mothers, some of the mothers, we are attached too much. And why we need do that? You know? When Rinpoche said, you know, the old sentient beings, they are equally, you know, to benefit for us. They are equally to help us.

They are equally to be taking care of us. You know? Why do we have to be in this way, you know, to be somewhat too attached and somewhat too distant and some of the hatred and attachment? Why we have to do that? We should develop this equal, you know, to looking all sentient being equally.

Because they are all equally to benefit oneself, same, and they are equally to to help us in our same way. And so why we need to to discriminate, you know, to some of the have a more attachment, some of the, you know, the hatred towards them. You know? Continue page six or the five. Five verse six, we do the first and the last, and, again, same in the English on our on our right hand.

That’s page six. Rinpoche said, today, I have a very good thought about, and I have a very good present for you. The dharma present. Please listen very carefully and to and I’m going to explain very clear in details. So that we all equally wish have a happiness, and I equally do not wish any any slight suffering.

And so, therefore, to to achieve or the to to gain, you know, the the there is a there is a true happiness, a temporary and ultimate happiness. And within the temporary happiness, there is a two we can divide. In the happiness in this, you know, the worldly happiness and the happiness that we can look at in the future. And So So that we need achieve happiness. Alright?

You know, the but, you know, you know, within that, you know, that the this the happiness, there is a temporary happiness. There’s a two, you know, to to temporary, you know, in terms, you know, worldly happiness and also, you know, the future the the the future happiness that we look at in the future, then the after this life. You know? Okay. And the the the happiness they try to achieve, this temporary happiness, this is like actually, it’s a worldly happiness.

This can be achieved by even the just in a general, you know, the the people. You know? But, however, you know, we are here. We are engaging in a practice, in a spiritual path. And, therefore, we should not only seeking in this temporary happiness.

We should look at in a furthermore, you know, not temporary hap in this life, you know, happiness in this life. You know? Happiness in this life can be achieved, you know, even the general people. But but we we are in a case here slightly different. We are trying to to develop and to practice in a spiritual path so that we should look at to to seeking happiness that in a future happiness.

Sorry. And so that to So that as a practitioner, we should not seeking we should not be a principle on try to seek happiness or try to achieve happiness in this life. You know? Because this life, the happiness that we you know, this temporary kind of happiness, it does not long last. So we should be as a practitioner, you know, this to devolving or the you know you know, try to engaging a practice in a spiritual path.

We should maybe looking furthermore, you know, further and looking in a looking and seeking to to try to have a goal and to achieve happiness in the future life. The the the the the temporary or the happiness in this life, you know, that this is only you know, there’s a three, you know, the the the the food or the the the shelter and the fame. These if you achieve these three, you can achieve happiness in this life, you know, in a worldly happiness. Therefore, it does not long last. So that Rinpoche said, we should as a practitioner, we should look at further than that, you know, beyond this this three this beyond this worldly happiness.

In a future happiness within the future happiness, there is a true the In a future happiness, you know, that category there’s two, temporary happiness and ultimate happiness. What’s the the future happiness, you know, the within the two you know, this happiness in the future, future two happiness is that one is the temporary, one is the ultimate. What’s the temporary happiness in the future is to achieving, you know, the perfect the the the the form or the perfect physical form and the is our optimum precious human rebirth and then to achieving all the the wealth and then having a the the perfect companion, which mean here is, you know, the companion that encourages oneself with the either of each side either side, you know, to encouraging ones to to engaging in practice and Dharma practice. So the these three are the very absolute necessary to be to try to gain and achieve and seeking in the future temporary happiness. For example, you know, to, you know, to to to in in order to we need to achieve, you know, perfect the the the body, you know, the body that has the eight freedoms and 10 endowment, you know, 10 conditions.

And and and then it’s very necessary in order to achieve, you know, to engage a practice, you know, to having a wealth is even the So that we need to to withdraw, lama, Dharma. So that, you know, the the perfect human body, you know, optimum precious human rebirth and having Rinpoche said the, you know, with the ten eight freedoms and 10 endowment, you know, able to engage practice and Rinpoche said the beautiful body we wish to achieve. And then, of course, the the wealth in the perfect wealth, you know, and then the the perfect companion, you know, who the like the the the courage of oneself to in a Dharma practice or either like a companion or the lama, etcetera. And these three are that we we should seeking to to achieve in the future. So that, again, you know, the this the temporary happiness that we have to achieve, you know, in the future, then upon that, we have to achieve ultimate happiness.

You know, the ultimate happiness is totally to free from all sufferings, you know, like the overcome totally free from cyclic existence, like to totally free from sufferings and afflicted emotions so that to achieving liberation. And not only that, you know, within that, you know, ultimate happiness, there’s, you know, not only that, and has to be achieved goal, you know, the ultimate. You know? The you can achieve arhat, then you achieve liberation to to perfect to to benefit towards sentient being, you know, for So that to achieving the total enlightenment, which is to complete, to achieve oneself and also benefit others.. Very good.

So that the the our goal and what we want to achieve is really good, isn’t it? So that these are the the actually goal, you know, temporary and ultimate goal, you know, that we should be seeking. And but how do we go about and how do we rely on achieve that is really the there’s not any other method other than dharma. You know? We only rely on dharma, and the method is only Rinpoche said, you know, the dharma is the only method to achieve these two goals.

So that, you know, these these goals can achieve achievable and how this one goal can achieve upon is only this sorry. The method is the dharma. And only can achieve is upon in this optimum precious human rebirth that we have achieved. So that that this ultimate true goal, you know, the temporary and ultimate goal, which he said has to be achieved through the Dharma, and that Dharma has to be engaged and practiced through in this optimum precious human rebirth that we have achieved. So that in the the Dharma is only practiced upon this this form or the physical form that we have gained, and we call it a precious human rebirth.

And and we can we can engage Dharma and achieve these two very precious goal. We can can achieve these two precious goals or the two two goals that we can achieve upon this precious human rebirth. So this, you know, these two these two goal can achieve, you know, this upon this precious human rebirth that we have achieved. And, therefore, we call it as a very precious human rebirth because we this this precious human rebirth, Upon this precious human rebirth, we can achieve this very true beautiful goal that we can achieve. Again, Why we call this precious human rebirth?

It’s because we can achieve, you know, these two goal. Because why we can achieve is because, you know, we have achieved this precious human rebirth. It’s you know, the we are free from 10 free what’s that? Eight freedoms and 10 endowment. We have we we have achieved these eight freedoms and 10 conditions.

And so that if we are this is true. Sorry. Yeah. We are eight freedoms and all the the eight freedoms. And we are because we have achieved that, you know, the the such a precious human rebirth, therefore, we can able to achieve these two goal.

So that we are freedoms from four freedoms from the four fears of the nonhuman existence, like not being a hell beings or not being a hungry ghost or not being an animal and not being in a long-living god. And, you know, if we are on those take if we are born in such a place, you know, this as for we have mentioned, you know, the then there’s no even have a chance to to engage a practice and etcetera so that we are the four freedoms from the four freedoms from the nonhuman existence. And, also, we are four freedoms from the four freedoms from the human existence. We are not holding our wrong views, not being born in a barbaric land, being born in a Buddhist domain, and and having complete a perfect sense of faculty. And Rinpoche said that, therefore, we have you know, this we we are free from those eight freedoms so that we can able to engage and able to practice.

And why we call this optimum precious human rebirth is because it’s eight freedoms. It has eight freedoms and 10 conditions. And the 10 conditions that we got achieve is, you know, like the the 10 endowments or the 10 conducive factor for a person to practice Dharma and the technical word. And for, like, the being a human and being a born in a Buddhist place, having a sound senses and being free from extreme evil actions and having a faith in the Dharma and the Buddha’s having appeared and and and Buddha’s having taught and giving teachings and the flourishing the flourishing of these teachings and there are beings of people following his teaching and Having a compassionate feeling towards others. Can you turn off this, please?

So that, you know, we have we are very fortunate that we have achieved this optimum precious human rebirth with the eight freedoms and 10 endowments and 10 conducive conditions. And so so Rinpoche said, you know, all the past Buddhas who have achieved in a such like this precious human rebirth, and upon that, they engage practice and engage, you know, the implement the teachings and then achieve so that we have a full potential. We have a full ability here. Alright? And it’s only the case, you know, if we do not use this ability or the potential, then Rinpoche said, there’s nothing we can do about.

Otherwise, you know, the all those past Buddhas and Bodhisattvas who have a similarly same achievement that we have achieved today, you know, like a precious human rebirth. Upon precious human rebirth, they engage, implement the teaching, then achieve arhats or buddhahoods, etcetera. And likewise, you know, we have the similar potential. We have achieved this precious human rebirth. Now it’s matter is only for in our hand.

You know, if we do not engage and make use in this potential, then Rinpoche said no matter how much you you precious human rebirth that you think, you know, is not used in a properly. And so that it’s really it’s a matter of, you know, to using it or not. So that we have have recalled as a beginningless time. We have born in many different, you know, many, many rebirths. But in a in a such like this rebirth, you know, this precious human rebirth that we have achieved is very rare.

You know? It’s very difficult to achieve in the past, and it is also very difficult to achieve in the future so that we have achieved. You know, Rinpoche said, we have many times, you know, being you know, taking rebirth, but, you know, but it’s a question, you know, whether we’re taking rebirth in a human being in the past is very difficult to say. You know? But at this point, you know, this moment, we have achieved this really such a the precious that we have achieved.

Like, the it can have a full potential and a full ability. And so that and so, you know, in the we and at the same time, we do wish have a achieve happiness. And and, therefore, we know that there is a the we are seeking these two goals, you know, the the the temporary and the ultimate happiness. Therefore, in if we want to achieve this temporary and ultimate goal, then this this moment, you know, this precious human rebirth has the full potential to bring about these two goals. So that we have achieved this precious human rebirth with the eight freedoms and endowment or the 10 conducive condition.

So that, you know, we can achieve and to these two goals in upon this precious human rebirth, how we do about that is we we engage and to implement the the the practice, the Dharma practice. And so that Rinpoche said we have to engage now, you know, because it’s a very big question for in a future. You know? Because we right now, we have achieved this such a precious human rebirth, and we can able to engage practice. We can able to we are capable to engaging and practicing Dharma so that if we are so that question is here.

If we do not engage practice now, you know, it’s very difficult. It’s very rare to achieve this kind of precious human rebirth in the future. So that, you know, why we’re saying it’s very difficult to achieve in a precious human rebirth in the future is because it is it’s not easy, you know, to in order to such achieve this kind of precious human rebirth, we need the cause. You know? Cause, like, we have to cause, you know, the hearer is the to to in order to achieve.

So that in order to achieve this precious human again, we need in order to achieve this kind of precious human rebirth, we have to to create the causes, perfect perfect causes. You know? There’s a three causes.

So if we if we not create the these three causes, the three perfect causes, then we cannot achieve this precious human rebirth that we have achieved now. So that, you know, like, it’s very much like here. You know, we see there is a very expensive car. Alright? You know, that expensive car has to have a good cause.

You know? It has to have a good quality. Rinpoche heard there’s a car. It cost around over 97,000 or even more. You know?

In order to search a car, it has to have a all good it has to have a good cause. So likewise here, to in order to such this precious in order to achieve this kind of precious human again in the future, we have to have a very three perfect causes, you know, like having a creating a more No. To having a foundation, you know, the the moral ethics, ethics, practicing in a moral ethics and practice in a perfect the generosity practice and the perfect prayers. You know, if we if we don’t create these these three perfect causes, then we cannot achieve, you know, again, this kind of precious human rebirth. And What we’re talking here in moral ethics here is the ethics, you know, to engaging all the to to abandoning 10 non virtues and engaging in 10 virtues, you know, to in one’s life.

You know? That is moral ethic. You know? Practice in the moral ethic. And then this is a very question oneself.

You know? Are we really engaging in those practice? Are we really abandoning these 10 non virtues? You know, killing, stealing, sexual misconduct, and other gossip, etcetera. These are 10 non virtues.

Are we working? Are we engaging practice on those 10 moral ethics or the are we engaging or the these 10 non are we abandoning on those 10 non virtues? If we don’t engage practice, if we don’t create this course, you know, this first foundation cause, like the the the perfect cause, like the the moral ethic. Then Oh. To if we are not creating a cause or, like, engaging in and maintaining this moral the the moral ethics, we’re not practicing our moral ethics, like, not not engaging on abandoning and turning on virtues and adopting 10 virtues, then we said there’s no way we can gain, achieve in this kind of precious human rebirth with the eight freedoms and 10 endowment home.

And this is a very easy to oneself investigate. You know? Am I actually engaging in those 10 non am I actually abandoning these 10 non virtues, or am I engaging this the moral ethic practice? And and upon, you know, based on the foundation on attain the the moral ethic practice, then we have to engage in in the And upon base on this moral ethics, we have to engage a practice. Thank you.

Practice on six perfections and generosity and the the ethics and and tolerance of patience and effort and concentration and wisdom understanding emptiness. You know? Are we and the the foundation or the base on the base of the this moral ethic practice, we have to engage those six perfections. So, you know, if we because the So are that if we are practice, you know, the moral ethic, you know, we can achieve this the the human body. So that we can achieve human body practicing in our moral ethics.

But it’s a bit like Rinpoche just said, you know, we we can see many places. There is they are born as a human being, but they’re having a problem with the the food. You know, there’s a lots of cases there, famines. You know? And Rinpoche said, you know why why is that, you know, the cause?

Is that because there is not enough in their previous life to not enough engaging in generosity practice. So that we can achieve human body engaging in this 10 non virtues or the this practicing a moral ethic, we can achieve a human being, but, you know, but there is if we’re not engaged or practicing generosity, then there’s this the maybe the case, you know, to achieve to to not enough food. And Rinpoche said there’s many cases, you know, and in Tibet and many parts of the world, they have those who have a shortage food. It’s due to one’s lacking of generosity practice in the past. And they are the This is inspiration in India.

You know, there’s the beggars there. It’s the I shouldn’t say their mantra, but they wave, you know, the calling is a babu and say, you know, please, man, you know, give me. And in Tibet, you know, they recite the Om Mani Padme Hum. Please, you know, recite that. But remember we said that this we have seen in many in many parts of the world that we can see there is a, you know, difficulty food.

So in a upon that engaging practice on our moral ethic, we need to practice generosity and needs to practice patience or tolerance. So that if you are engaged all above and if you’re not engaged on patience or tolerance, then you might born in a very ugly face. You know? It’s you know, when people look at you, you know, they don’t like it. So that, you know, the if we are lacking practice on patient, and this might be the result, and then nobody likes you.

So so that if you are born in a human, if you’re not if you are lacking on a practice and patient, then Rinpoche said, know, this kind of Rinpoche said express, you know, you’re born in a very, you know, crooked face or any sort of, you know, something that disliking people. You know? And if you’re born in an animal, if you’re lacking patience practice patience, And then like Rinpoche said, probably the most the like a snake and scorpion or etcetera. You know, everybody frightened and stay away from that kind of animal. So that the effort is absolutely necessary.

If we do not have a if we are lacking a practice and effort, then Rinpoche said, we’re not engaged in all the the practice in above, you know, moral ethics and the generosity and patience, etcetera. You know, therefore, effort is extremely, you know, important, you know, to engage and, you know, if you do if you’re lacking effort, then practice in the effort, then Rinpoche said that, therefore, we have no interest on engaging any sort of practice. So that and in order to above all this practice, we need engaged practice on concentration. You know? If you do not concentrate one’s mind, then your mind going to be crazy.

And, you know, they’re not you’re not interest on engaging in this kind of practice, the generosity of patient and the moral ethics, etcetera. You know? The said, in order to achieve, order to engage practice, we need a concentration of mind to be relaxed and focus oneself. So that if we are lacking engaging a practice on a concentration, then, Rinpoche said, that’s a very pretty scary, you know, that we have a loose mind, you know, and that’s because due to not enough concentrate one’s mind. And therefore, Rinpoche said, and therefore not able to engage, not able to to concentrate or the able to practice, you know, all above, you know, the the the moral ethics and patience and generosity and etcetera, you know, cannot be engaged.

So that and wisdom practice practicing wisdom, the last perfection. You know, Rinpoche said it’s very necessary. If we don’t have new wisdom, then we cannot able to to in differentiate and to not able to engage a practice, you know, to not able to learn. And so that to the the wisdom the practice and the wisdom is very important. So that if we practice, you know, base moral ethic, then upon, you know, conjunction with the older the the six perfections, then Rinpoche said, we will achieve, and we will achieve this precious human rebirth again, you know, because we create the cause.

Therefore, we will achieve this kind of precious human rebirth with the ten eight freedoms and 10 endowment. This kind of precious human rebirth, we will we can achieve in the future if we engage, you know, the the moral ethics and the six perfections. Sorry. That we have achieved this precious human rebirth. We what we think?

You know? Who’s kind for that, you know, to achieving this this kind of precious human rebirth? And we said, you know, it’s due to the ones of previous life, you know, who put great effort and with, you know, the great teacher who’s who advising, you know, the to, you know, what should be abandoned and what should be adapt. And then the being who practice in in following that advance. And, therefore, this being the which yourself will achieve this precious human rebirth.

Rinpoche said, don’t be a proud one, you know, for yourself in this love. You know? As a born in this love and to achieve this this human rebirth. It’s not the case. In our previous what do you call the previous pre our previous life who engaged practice and, you know, met the the teacher and the practice, you know, the teacher who taught what is adopted and what’s abandoned and engage the practice.

Therefore, we achieve, you know, this precious human rebirth right now. It’s not that we are it’s not we work on ourself. It’s that previous being who worked hard and achieved this. Okay? Said, you know, we shouldn’t be too proud, you know, when we are first born.

You know, we will see, you know, how we look like. You know? We have we are born naked and have a, you know, just a bit what do you call? Drip snow and, you know, dripping everything and and screaming here and there. What we achieve and what we gain is that we have full of attachment and full of the ignorance.

And that’s only what we have gained or we have achieved. Very lucky that the mother looked after her. We didn’t die. If mother didn’t look after one hour, they said we are not here today. Again, You know, this precious human rebirth is achieved by the previous oneself in the being.

You know? Rinpoche said that we shouldn’t be so proud of ourselves in here. You know? If we want to proud and we want to achieve, we have to make sure that in our next life, if we are achieve our next life in a human rebirth, then you should be proud now. You know?

And if you are engaging in those practice, you know, that ethics and the six perfections, and then Rinpoche said that you should be proud because they would definitely you will gain and achieve precious human rebirth in the future, then you should be very proud. Sorry. I’m sad. You know, my mind is totally somewhere else. Even I wrote some words here, but my mind’s halfway somewhere gone.

No good. Yeah? I remember saying my mind is a elephant, you know, going So that we have achieved this optimum pressures of human rebirth, We have the full potential. We we can we have ability. We have this is the opportunity.

And Rinpoche said, And that also we do know that, you know, this if we are engaged practice, it’s the only bring happiness and, you know, all this, you know, the the potential, ability, you know, to opportunity that we have gained, you know, and this eight freedoms and 10 endowments or the 10 conducive condition. And so that, you know, in a such time, if we not engage, practice, you know, then Rinpoche is in the Śāntideva who said, in such time if you are, you know, like like this like finding this precious human rebirth, if such time like this, if we are not engaged in practice, Rinpoche said the the Śāntideva said, and that must be foolish and very stupid. That’s I I just translate. Alright? And it says foolish and ignorant and very, I think, stupid.

Sorry. Yeah. And, you know, so that Rinpoche just said in a such, you know, the you know, this opportunity and achieve, you know, this potential and achieve this have ability and knowing, you know, it is the only way to bring happiness. You know?

And then if you not do not practice, then one must be a very crazy and ignorant and and stupid, I think. Again. Thank you. And the great Kadam masters who also said, you know, the previous the previous ordained monk, precious ordained monk found me at this precious human rebirth, the present. You know?

And please, present precious human rebirth, please do not throw in a in a cliff. And actually saying, you know, you know, the previous the the the previous ordained monk who engaged a practice and the, you know, then, you know, the achieve this precious human rebirth, then telling, please, precious human rebirth, please do not throw this such a precious human rebirth on in a cliff and saying, you know, try to do not waste, you know, to in a in a future. So that if we the the previous ordained monk who engaged a practice and therefore now the this we have found this precious human rebirth. If we do not engage upon this precious human rebirth, if we, you know, wasted, then not engaging a practice, not you know, complete a waste, then definitely we will be born, take a rebirth, not again in a precious human rebirth, but in a worse, you know, it we will, born in a in a low rebirth. That means don’t throw on a cliff.

It means a cliff is a very low, you know, down very and the like of us taking rebirth in a low rebirth. You know, this is a very crucial and very scary. You know? We have born many life, and we’re creating many negative actions. And we are born now.

We are engaged negative action again. You know? And Rinpoche said, we we if we love oneself, you know, really try to makes you know, making sure to practice Dharma. So that as we know now, we have achieved precious human rebirth, and it has the full potential. But Rinpoche said that we should not be discouraged and not procrastinate.

You know you know, we must do now, you know, not only knowing and this Dharma practice will help, but we show making sure oneself, you know, to do now. You know? Why is that? Is it because this precious human rebirth is very difficult to find, easily lost. You know?

Where is that, you know, the the impermanent is or the death in any moment can be occur. So if the death occurs, then Rinpoche said, there’s no time for us to to engage, then it is a waste. And so that we have to straight now, you know, to not, you know, tomorrow or the, you know, day after or the next week or the next month, you know, to engage right this moment and to not putting oneself, you know, procrastinating and try to making sure oneself, you know, to straight straight engaging, you know, because the death will be occur. You know, this precious human rebirth is a very like a bubble, so it does not last forever so that it is so important to try to engage immediate and because of the or the death will be occur. So that the action is is this moment straight.

So that if we are engaged straightaway, then we just said that we are we are we are pursuing towards, you know, this the goal that, you know, the temporary goal and and and further in our ultimate goal. And and we said once we engage, then, you know, we already abandoning, you know, interest on this life. You know? And, we are focusing more on our future. And so that we once we have this kind of, you know, generate and this kind of practice, then you are abandoning the pleasures in this life.

We’re not no. We’re no longer cleaning cleaning towards on a precious pleasure in this life. Like, you know, this life’s pleasure is, you know, the food, shelter, and the fame. And this three has no has any power nor has any Wow. There’s no It’s doesn’t have any the meaning, you know.

It doesn’t have any power. It doesn’t has no really great result. If you are focused and if you are concentrated on these three, you know, try to achieve these three and what is the consequence and what’s the result would be the you know, to may take a rebirth in a low rebirth. Because why is that? Why we are saying we might take a rebirth and a lower rebirth?

Because, you know, in order to achieve or to gain these three result is three call it happiness is is, you know, is a force by one’s attachment and the force by one’s attachment and ignorance, the afflicted emotions so that, you know, the because it’s the create and the caused by afflicted emotion and the attachment so that, you know, itself is, you know, the it will take rebirth take the the take rebirth in a low rebirth. If we are engaged and anything that is under the influence by afflictive emotion and attachment is all non virtuous. And if we have created nonvirtuous, then the result is sure. We all know this result will not good. So that in the past, we do not know how to achieve this, you know, perfect goals that are the the temporary and ultimate goal that we have mentioned.

You know? And we are supposed seeking these two. You know? In the past, we don’t know how do we achieve and what it’s actually our goals are. Now that we do know that our goals are try to achieve, you know, the temporary and then ultimate goal, which is this temporary in terms of high achievement is, you know, the the three perfect body and wealth and the companion.

And the ultimate goal is upon once achieve that temporary goal, and we engage and achieve in ultimate goal, which is the Buddhahood, complete happiness, all the arhats, the the the the total free from cyclic existence, you know, the free from all the suffering. And so that we now that we do know, these two are our goal. And then how to go about is the dharma is the only rely and engage and to the method to achieve that. And how to Dharma is the only can apply in this precious human rebirth that we have achieved now has the full potential to cap capable to to engage in practice Dharma and to achieve those two goals. If we are in a in a other case, if we are engaged practice in, you know, Dharma practice that focus towards on these two goal, then Rinpoche said, whatever practice that you engage is become a very pure practice.

And if we are only focused and to achieve, you know, certain things in this life, Rinpoche said, this is not going to be a perfect Dharma. So that, you know, the great master Atisha, you know, some someone one of the his disciple who asked question in how to differentiate whether this is a pure practice of Dharma or not? Is he asked a question about that, you know, how do we can differentiate? Where is the the measure or the the differentiate the whether it’s a pure Dharma or not. And Atisha answer was, you know, if you are engaging in practice on And the Atisha who have replied that, you know, if you are engaged practice and the some sort of, like, a focus only result in this life and that that you know, if you are practice in a with such a motivation like this, seeking to achieve something in this life, then this is not the the pure practice in Dharma.

If you are in a in a other hand, if you are engaged practice, even the thinking in something in the future and if you recite even one single mantra, compassion mantra, that itself is a pure Dharma practice. Please understand that. Okay? Keep keep it. In this And Rinpoche said, keep this in the heart and try to rem remind yourself all the time.

Okay. This is my gift tonight. Okay. It’s page nine. Verse nine.

Okay. Thank you. Thirtieth of Saturday in the end of this August, you know, the Saturday, we have a health check. If you like your friends and your family, most welcome here. And there is a brochure out there, and you can take it.

Brochure and come around. Check it out. Health check.