Gorampa's Zhenpa Zhidel, Serial 00084

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SP-00084
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Teaching by: Deshung Rinpoche (Dezhung Rinpoche III)

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the future like
none virtuous thought that is comically effective negative states the line are plentiful we if we watch our minds which we can see just how are uncharitable thoughts use
are are filled with the abrasion deal with of greed lust delusion indifference and the like that
these unwholesome states of mine are plentiful and yet it is these unwholesome states of mind that are going to way cause us great pain in the future and it is we were responsible for these causes of our own youtube page
eight
i think
therefore
we should then
assume responsibility for our states of mine just as the indian day meditators the meditator who was that became curious about this the this
teaching or a comic responsibility and he decided he doing his sessions of meditation that he would just watch his mind to see how the how virtuous or nine virtues is docked where he was just curious july
how and how good is by really watch the a
add a simple plan a retired a virtual stock rise
he were the place or white
pebble
on the table in front of him and every time an unwholesome thought
of desire anger delusion would arise he would do place a black pebbles and a table
and at the end of the first day of this practice he had only three to pebbles or booty white pebbles and a great mound like pebbles and the he had to recognize that this was he by his own reckoning that his mind was not very very
was a yoga and meditation so he applied himself with diligence to were to be mindful of these tapes of by whenever a negative thoughts and attitudes in the us would arise he tried to turn them into you and so that
finally day by day the number of white pebbles began to increase and the number of black pebbles increased until finally in
even attained liberation just by this simple practice of being mindful and responsible for his own states of mind so the this is the case with each of us also we are responsible for our actions and those states have made out of which are actions proceed
recognizing this
we should then
be mindful also in consideration of what
these wholesome what actions are wholesome and therefore to be
automated what actions are under of been therefore to be forsaken
in this way
we learned to accept the responsibility for on future and they unless we accept this this truth of causality this truth or by relationship between our
moral actions and their results are we will have no foundation for our practice out the air

i'm burning we discuss the first video
four stages or the teaching known as issue messy dell which was taught by the bodhisattva mr mandatory to such including ningbo
i
we
n
disgust the problem of attachment to the things of this world to
two things which involve us further in a
where are the dimensions and
efforts which we said where point this futile and
a cause of suffering because they lead they lead nowhere through further involvement in the aims and objectives of this world
we
remained an able to achieve happiness even in this world let alone the happiness of liberation therefore in it was said that one must first learn to relinquish attachment to the
things of this world to the aims
of this present life and learn to reorient our mind to it a spiritual go
no once one has learned to do this
there still remains people when the possibility of
mistaking a path of dharma of failing to find the right path to liberation
that is because our minds are still governed by other more subtle forms of attachment though we learned to give up attachment to external objects or do with are in obviously short sighted games still it is easy to
to substitute other poems and attachment
one can
one may seem to
to practice dharma
in order to improve one's locked in order to improve one's situation
when once mental peace happiness prosperity and other advantages to be derived from a controlling one's mine and directing it into wholesome ways as we have described in but
this to
is
constitute a grave mistake on the path of spiritual development
because all of these efforts and less that one might make on this
so-called path of practice can
you can only lead one into other states of existence not to liberation so long as they are not guided by the by right motivation and right inside the miami's path to enlarge
titan
consist of two factors that is right perspective that is a right understanding or discerning inside into the true nature of things as they are and take taken player right attitude towards one's fellow beings if one misses this quintessential heart of the
pat is spirited with that in all the points efforts will that lead to liberation but only into other
a states out though deluded existence diluted rarely existence and no matter where one may wind up when we're not have achieved happiness which is the be a goal of all beings
for no better where one is born on the round of existence and there were one happens to be exist so long as it is within the ambit
the parameters are worldly diluted existence there is no possibility of obtaining true happiness
and for
worldly existence itself is
is
based on delusion of ignorance of one's own true nature of ignorance i remained to nature so that all that one experiences
in ignorance or ones to nature will by it's very by the very nature
by of by its very nature be an experience of pain in one form or another gross or subtle so it is that probate
ah buddhist perspective
all if the realms of existence
ah all the modes of existence are attended by pain and limitation they are
by their very nature by the very nature of
that diluted existence
ah involved in limitation
the and pain
in there are
generally three types of
of a pain to which i beings are subject
these are the pain of pain itself the experience of on shared paid mental and physical discomfort
ah the
pain that you
it is
due to change or impermanence
it is also and a natural process or diluted existence in finally the the pain of conditioned existence
it isn't necessary for us to think of pain in the abstract we have only two
regarded in the particulars in the particulars first of all of our own existence from what we know of our own experience of life a
we can we know already that the pain is easily met with that happiness is difficult to secure and difficult to retain whereas pain is is a easily encountered and unlike happens it is
the even in our own experience we know that we are subject to or have already experienced the pains at birth of illness or disease of old age and death and can be beyond these poor great
a standard settings there are they all of the countless
ah
forms or mental and physical
a to which we ourselves are subject there is the
the mental
there is mental anguish
through losing what we love through being forced to live with what we dislike i've constantly in-country that which we dislike and a being unable to avoid it

the pain of
a frustration of being frustrated in in obtaining
the our aims and objects of desire
hmm there is the
there is the pain of grief of despair and of hopelessness
all of these
a mental pains
can i can afflict us
on top of the of the gross forms of a physical pain to which we are also subject this we we recognize in our own situation that we are quite subject to mental and physical page we have experienced it
and from what we can observe an inferior about other beings also we see that they are very much like ourselves in this regard they too are subject to experience all the manifold forms of suffering mental and physical we have seen them supper we know that beings do
to suffer and are liable to more suffering to experience more suffering
and this is as we have said by the very nature of
of our existence in your subject to experience is all of these and other forms of pain because our experience is deluded worldly experience
hmm
we are ourselves also subject to the experience of pain due to are impermanent by a very nature we said earlier that human existence is limited it is short in duration it is easily it is difficult to
dane human existence but it is quite easily lost
the
in this when the though this is a part of our very nature go by very nature we are we are
i destined to experience a decay and death still subjectively experienced as we as we do experience her
what happens to us we this is a very painful process we will find it difficult or impossible to accept our own impermanence our own nature of impermanence we seek to avoid it and we
and find it painful when we
when we realized that it cannot be avoided the
dissolution of our own life forces in the experience of
old age and death is a very painful process particularly really experience the subjectively therefore
by a very nature by our own personal situation we can recognize the truth of this that where did that existence does entail mental and physical pains of various kinds
and this is due to are very the very nature of are conditioned existence that is we are experience is determined by the components of our needs we eric's our interpretation of our experiences based upon the our faculties are
human faculties our senses and since fields and the way that our minds operate to interpret the interaction of our senses in their objects so that or there there are built in limitations to our human existence in the way that we interpreted
it so that by it's very limitations we are
in we are programmed as it were to the experience of pain by linda pursuit of pleasure this is the nature the very nature of our
diluted worldly existence and
not just a this is not true just for ourselves alone as individuals but owner much wider scale on so it includes all forms of existence
when
who is familiar with a buddhist doctrine well i know that
the the buddhist tradition speaks of six realms of worldly existence
and these are described as being the hell realms realms of the ghosts the animal rooms the human round the rounds of the titans or yeah
the demi gods and finally the realm of the celestial of gods
the
when wonder ceases to be a human and yet is not free from the round of birth and death that is the is deluded this poor deluded process of becoming and season
than one will willingly be reborn at in one or another of these
the realms of existence it doesn't matter which way once one will still not have a tamed liberation
from the prospect of pain and warping this is the it is the purpose of this second stage of my reflection day to outline to face up to this fact that
i pain is
a prevalent in all the forms of existence that's a long as one is attached to
to becoming to the process of
deluded becoming it will necessarily in baldwin
in may one or another state of pay
hmm
next room ajay described in some detail all of the leech a geezer six realms of existence i'll try to summarize what he said about each one

a being whose mine has been
dominated by anger ill will and whose actions have been characterized by cruelty and a
a willingness to hurt when fellow beings with
the faces the possibility of being reborn in the whole rounds
in buddhist literature there and described in great detail there is supposed to be some eight cold house and eight hot how's the or the and in various neighboring or occasional how some of which are are to be found here in
in our midst these are these states of existence that are called hellish are characterized by great fear and paranoia and a the simultaneous experience our mental physical pain
essentially the it is this
he a state in which one has no control whatsoever over one's environment or when's a response to one's environment one is hopeless
hopelessly forced to undergo various mental and physical torment
in these house majority of barry
a lengthy duration
and i threw out there is no respite from fear paranoia and anguish
it is a a place or a state of mind will run again when has no occasion for rest in peace of mind for happiness or even from for making efforts to help oneself this is the ripening the fully
ripe and result of
evil actions a
enacted through a great anger cruelty to fellow beings in the
ghost rounds there are various
kinds of a ghost states goes live states which are they a which come about as the ripening result of of avarice and stinginess of
and in difference a cruel indifference to the welfare of one's fellow weeds that out of greed for one's own gain and prosperity well be that one denies
the same to other beans and i think through attachment to to
two material goods rather than two
moral considerations for a principles one day in one
when to actions are motivated basically by stinginess selfishness these they say these karmic patterns ripen in a ghost rooms where the overriding experiences one
one of have a great need of them
great yearning a
enlist quest for objects of desire which are unattainable it is torment mental and physical torment that is caused by those very objects of one's desire that a are either impossible to retain or even if one obtains the they
or transform it into
sources a great mental and physical pain so it is a state of total frustration
and is the ripening result long lasting ripened result of
karma that is inspired by
to address
thirdly in the animal realms we can see for ourselves what the plight of of
these beans
is
it is
in a state which is governed by ignorance and fear
as the result as a fully ripening result of a failure to
apply one's intelligence to develop intelligence and sense of moral responsibility
it is possible to be reborn
in this
the fallen state among the animals were no matter with where they are born
the their lifespan is attended always by
many enemies by many causes of fear and a general inability
to cope intelligently with the with their problems
so it is that whether the animals are born as fishes in the ocean or on dry land wherever they are they have many enemies their lifespan is is uncertain they are subject to to
two
being a got devoured or
i predicted at all times so their life is intended always by fear and since they haven't the mental capacity developed to cope intelligently with their situation there is no way out of it for the they have to
helpless need to undergo what everyday environment
the circumstances a present them with
mean
they have many enemies we said
the larger constantly devouring the smaller
it is a realm in which beans are devoured for food or even if they are not devoured
by through their enslaved by humans are humans who
use them as slaves
i
forcing them into
routines of work and enslave them for their for their hide their bone they meet
and they
exploiting them without any consideration this is the lot even a be more fortunate animas so we can easily see through our own observation what do yeah

fellow games the animals are subjective
when suffering i've done have beans the animals and subject to
the
in the human realm we have already described
the
various kinds of suffering which we buy our nature of
impermanence
of delusion about are the true nature of our minds and by the limitations
that a tin die leak are conditioned mode of existence or all of these factors
a very existence
a preclude any possibility of obtaining any real or lasting happiness in the human state
the in the titan rooms or the realms of the demigods the
the
life is a conditioned by a environment of constant strike a constant dissension quarrels and warfare in a life is a constant struggle
it is result of
as a result of
living with a human life filled with the with a power mad ambition and a sense of competitiveness a a sense of struggle against ones
a competitors
and adversaries and they seem to be envy an attitude of envy jealousy towards one's fellow beings when cultivates the causes for a rebate among these sewers or titans were life is simply a lifelong struggle the
no one has great intelligence still a still runs by the so poisoned by by in the jealousy and i the
excision seeds of life there is no opportunity to take peace of mind or to gain access to the to inside
to be saving inside of the dharma life is spent in struggle with runs a fellow titans or in hopeless struggles against the gods in the god rooms also life seems quite pleasant for long periods of time it is a realm
of maximum
aesthetic experience
sports of pain and limitations that prevailed in the lower realms of existence which we have described
but
it is still a state that is
dominated by ignorance ignorance or when the to nature of mind and in ignorance of the dharma there is because there are no challenges in this godlike round there there seems to be no reason for a
for pursuing the dharma for seeking to develop inside wisdom and compassion or the other spiritual qualities that a lead to enlightenment
so life is bed
in it
aesthetic pursuit
but when when the
force of good karma
at that i enabled one to obtain miraculously reburied in the guard rooms has been exhausted
then the signs of
of death appear even to the gods though they will not experience physical death as a do we nonetheless they
the signs of in they're coming down for from that god rom are unmistakable to themselves into their fellow deities they are they are ostracized from
the society of the other celestials
who can do nothing to help them other than to pray that they they will not fall into the house but will be reborn in a human realm and once again returned the guard rail they there is nothing they can do to avoid they're coming down for when the
death in pens because they have throughout their long godlike existence never applied themselves for an instant to the accumulation of virgin to training in the cultivation of wisdom ashes or the other saving qualities so they have merely
when posting for a long time
there are a good karma that was a achieved elsewhere
when they the the guards are endowed with a certain amount of foresight or prescient
so it even while in the guard round they can foresee the place up the next reboot and since they have exhausted all the good karma through in the god rounds and have in the meantime not accumulated any further
comment all that remains to them and rebirth and vulnerable ground a for see how they will call into the terrible sufferings are be
the hell of the hounds the ghost rounds are among the animals are in
a very unhappy
the situations in the human row so that even though they do not have experienced physical debt the grief the fear and the anxiety which in tins this knowledge and they're coming downfall is unbearable for those gods and say that in the long run
on even the gods around is not a source that the happiness that a place of fear and those were born there are not to be ended but to be pitied this is true of all beings and all the realms of existence not just in these six realms of existence
which make up the the
want to see
that which make up the
what is known as the
realm of sensual pleasures these six rounds are made up of beings have embodied beings endowed with senses whose main who are so to speak program been to seek since pleasures and to avoid pain
we're just a
show that day the prospects of the happiness you needed these states of existence is not real
there according to buddhist
adopting
to other states of existence to other so-called realms of existence
which will they briefly describe now according to buddhist tradition there the so-called threes rounds of existence the realm of by the sims desires
even which is where we are presently located the realm of them
round up form and the realm of
formlessness the realm of
central
pleasures extends from the lowest hell's right up to the god rooms or the
i recall the thirty three
gods or the
thirty three classes in other words there are
yeah
in different degrees of celestial existence extending up to the very peak of the realm of sense pleasures beyond that round however there are even higher states of existence called the form round
which is attained only as a result of meditation is or states or meditative absorption
where to
a person which result when a yogi or a a human who meditates uncertain
topics such as a concentration they develop a mental concentration becomes attached to those mental states such as for example concentration their young you just i meditated to develop mental concentrate
asian and tranquillity the mental stability the peacefulness the serenity and the joy of mental concentration without a company this concentration with the other factors of spiritual development which will lead to enlightenment so as a row
result of their attach the development of these states and mental stability and and their attendant attachment to that date of serenity in the mental stability about death they get reborn in these realms of a point where for long periods of time
time they they exist endowed with a kind of mental body
the mental body and their substance or they are sustenance
is derived from
from meditation from the
the byproducts of
the meditative state so that for very long periods of time they are able to remain in that state
of meditative absorption even for eons of time they are able to remain in that state
beyond them are even other states of formlessness which are obtained by other yurgens or meditators who focus upon a formless meditations for example
one who meditates for a long period of time about the the concept that nothing exists there are no objects there is no meditator there is nothing everything is
it is
is nothingness
they will obtain the as a result or there have been developed this particular concept to it's a extreme without having intended it play any of the other saving graces our wisdom compassion in the other factors which lead to debbie
that instead they attain only rebate in the realm of formlessness and there they remain without a body without without even
discursive thought processes simply in a state of of but you might call mental abeyance are there is consciousness that it is not consciousness odd anything it is simply a static quiescent state of consciousness
and these states of meditative absorption also last war
extremely long periods of time even eons of time yet there comes a point when the with the
that meditative state must come to an end when the force of that meditation which they had developed as a yoga and has become exhausted when it's powers of the powers of
meditation which propelled them into a states of meditative absorption have become exhausted then
when they returned to the realm of since consciousness that they spent this time is a long periods of time believing that they had obtained liberation that they were no longer subject to the round a birth in their thinking that they
he had obtained a kind of freedom when they they're a meditative
absorption begins to way and they are again confronted with since the sensations since objects and i
in the all of the travails of of some are worldly existence it is a great shock to them they
they are
they
react with great fear horror and i usually they renounce the in the home
possibility of liberation they feel that they are after all the great efforts that they that it led them
it did not lead them to liberation that there is in fact no possibility no prospect of liberation so they fall into despair and wrong views and plummet into the lowest hell's this is this is the final result of this kind of
of ponting meditation so

our third one is kinda nervous or surfing zone
the reverend peter next

yeah
cost

even in these most subtle forms of existence then we see that
no matter how being seek for happiness what they obtain his unhappiness when this is because at the very nature of the are deluded existence where mental energy is the is guided not by insight into the true nature of thing
but by a failure to recognize the true nature of their two major it is based on ignorance and therefore no matter where where it goes matter what form when takes was it is never beyond the pale of suffering
this
liberation than from
delusion delusion about one's own nature is the only way the only way to gain liberation from this whole sorry process of birth in debt and thereby a real happiness therefore
they say in the second stage of meditation or december she did we are encouraged to reflect about this bat and to relinquish attachment to the process of becoming seeing the seeing its faults recognizing them for but they
our understanding that in that day
it is taking place on a vast scale which all beings are caught up in delusion and are subject to suffering no matter where they a may be reborn they weren't you develop an attitude of renunciation and refusal to become any further involved
i'm in this whole sorry process but with a a for resolve when she dead
in a undertake to direct went mental energies away from delusion and towards enlightenment and the prospect of obtaining real happiness see if i personally
sit here
in that the generally
media like gravitate toward and then we felt this this teaching on the development of renunciation is compared to the other systems or by instruction which we mentioned me brewery like that of selling that grade teacher serving that
and he stopped in a the is the for turning this at in mind this corresponds to the boy the fourth of those poor turnings at the by is the reflection of the and satisfaction is worldly existence
if
if one is comparing it to the abandoned or teaches system of the three types of
three level software
a spiritual capacity or the three types of
alvarez the three types of practitioner it then we have
who completed our description and the first two types it is the
if you path out those who are seeking simply to obtain
the bitter benefits in england's next life are those who practice down in order to obtain a freedom from the round up at birth and death

as a bridges
and as a
awaken within one's mind and attitude of renunciation that is one has overcome the gross attachment to regret the things of this world and it's no longer a tad shorter to the whole process of becoming in one's mine has truly become real
oriented toward a spiritual go
if one way to then apply once when i energies in seeking liberation from
the round of birth and death it is possible within a
seven lifetimes within seven subsequent lifetimes to take these day job by of liberation or the nevada sought by our hearts are either
in
a buddhist practitioners who think individual salvation in a matter of a
two lifetimes it is possible through are relying upon the training of the
a young his door a hot path or the path or the pratico buddha's to develop the
the saving inside of selflessness which leads to
liberation
however in this
so don't go is this this page will go is not a
is not
admired
and by
those thoughtful persons who
when reflect about their relationship to their fellow beings
the path consists not just of the saving the inside or the attainment of wisdom into the nature of things but also
it
oh
salvation lies in in one's attitude towards memes fellow beans
it is this attitude is as essential to salvation as and as is runs perspective on right view
and
though it is possible to through meditation and right efforts to remove because is of the delusions and the karmic propensities that cause one to be reborn in the round a worldly existence still this is not
a worthy goal for
to be to be by because it is still constitute a form of selfishness of of materialism about runs a spiritual light that it is something that when one seeks the goal of liberation for oneself out of fear of the
suffering that one might experience in samsara are worldly existence when seeks certainly to gain liberation from it and freedom from the possibility pain this might suffice for those use the spiritual past are or immature it bites him
reasonable to serve to seek individual salvation but anyone who is reflects a burn the interrelatedness of all living beings everyday seem to be a very inferior and they even a cruel
in attitude to take
concerning ones a fellow beings
therefore
the qualities the social qualities of social attitudes of
of great friendliness and great compassion are a
always extolled in on the path of mahayana buddhism it is the it is this
quality of great compassion which and
gives the the gives mahayana buddhism he said it's identity as the great way simply because he did it consist of an urban attitude to to and dollar beans that refuses to exclude them
from when spiritual life from a spiritual career and in fact has as its isn't the the
the reversal of ones objectives rather than seeking for any prospect of personal salvation or liberation from suffering when develops a universal attitude a universal
the a universal attitude in that one seeks to free others from the prospect of a and to establish the men in true happiness so it is this result or this attitude which constitutes the hallmark of a great way
wave my hand of buddhism
it is based in the first one it is based to bernie
an awareness of the central sameness of all living beings
and a willingness and consist of a willingness to share in their experience of pain and happiness
in
no matter how
limited when spiritual capacities may be there is still within every consciousness within the heart of every being the prospects for developing these my yannis qualities of great love and great compassion
within
within each are there is there is a fondness there is the possibility of fondness for at least one other living be even the the cruelest of beings have a fondness that
love for their offspring so this is the basic building block a or the buddhist meditations are developing great friendliness and great compassion
in if one is able to love it even one other being it is possible to build upon this loud and attitude that i've loved extended towards all beings so when starts with the when states
with the particular
object at ones friendliness or affection or love usually most beings are find it easiest to a
do you build a bad thoughts of love for their own mother it is easy for us to because by long association with aromatic a through reflection to see that she has been very beneficial to us she has after all given us life as a in countless ways benefited as taut as
machine and taught us to to talk to walk it is you nourished does in our infancy when we were helpless unable to unable to care for ourselves
in many ways she has repeatedly sacrificed her own was there around happiness or own prospects for
advantage in order to help us gain prospects are the advantage for edited or happiness so in many ways she has acted selfishly to promote our happiness even at the sacrifice open road
the through reflecting in this wise right ne you should not find it difficult to find reasons to recognize the great kindness that windsor mother and once when he has come to this recognition of her kindness it is a one has found also good reasons for for
your love for appreciation for a reciprocal spooked for developing a reciprocal attitude of good will run should should a recognizing her kindness a the
the very closeness with richer when is bound to ones or medic
when should not find it difficult to develop an attitude of love and in a desire for her to experience happiness and further to resolve to become a cause of her happiness so when meditates first of all about one's bedding
directs one's mind towards her with the in meditation that is accompanied by factors over of i've been ten that it is when names tend to benefit from learning to repay your kindness possible when it is also accompanied by the factor of
of them
oh that
say
a benevolent that one wishes when praise wishes that day she met achieved
it is she made it last a had happiness and the cause of unhappiness and then finally it is accompanied by the factor a resolution that one resolves
actually to do something to make her happy to bring about this happiness that when wishes for her it is not enough merely to wish that one's mother will happen this when she'd be really to work for her happiness and so through repeated practice and meditating a bone runs better with a living or dead
wear develops this this
the whole hearted concerned for her happiness wishing only that she might experience true happiness that that might always be her only experience and never otherwise and when we eat this meditation again and again until one feels that a
when the has constantly an attitude of great love friend is directed towards terms money then will extend the same meditation they say the same meditation to it's other beings ruins bother when circle of friends and relatives and so until finally when is able to do
the same thought they say about it to to love and is to exhibit runs worst enemy
and after that one learns to were direct the same attitude is in meditation to it's all living beings without exception wherever beings are in all directions throughout space where nobody or whomever they may be when directed towards in or
same infinite
the same infinite good will bots or friendliness and a resolve to act in order to promote their true well-being to bring about
the happiness of all these beings this constitutes the the meditation of great friendliness which is the foundation for the meditation of great compassion for one can only harbor true genuine compassion for beings if i one's my
mine really is benevolent towards him and fellow beings
the there is no way to fake love and compassion for one's fellow beings that as to be genuine therefore when one has a truly benevolent attitude towards one's fellow beings and which is only for their happiness then it becomes impossible to
harbour at the same time parts of ill will or a complacency or an indifferent to their suffering when becomes
i'm thoroughly sensitize to the pains of other beams wishing them to be happy when sees that instead they are suffering how can when remain at is a when seeing that they they suffered no matter how well wishes for their happiness so
the compassion also is based to burn this basic sense of identity with one's fellow beings it is consist of and of a
unwillingness to bear the sufferings of other beings that through and sense of a willingness to identify with their sufferings when takes it a when so to remove their sufferings to be at most hybrids abilities so again when develops his meditation of infinite compassion by studying the particulars
when meditates again a bird roads vedic realizing that though enriches or to experience for me happiness that still she is she certainly issues as right now the causes are present in future
prospects of pain mental and physical and happiness and that through ignorance of her own nature she has she's still accumulates and cause our future separate this
with a in
carter with than she might be free from all that suffering and the prospects of suffering when she again meditate again great compassion towards mother expressed in the prayer wish that i would give anything if i'm if this mother is kind by the only free from suffering
in the prospect of saffron and again when the develops is a attitude of compassion towards other beings and again to twins circle of family and friends children's enemies to strangers students all beings in all directions throughout space where everyday bite be
names are all alike and be subject to suffering even though they wished to avoid
the pain so we did a fine with their training the knowing that they have causes the even know accumulating because it's and future separate when they seek to remove those happening to the utmost of their ability
so in this way when meditates repeatedly again and again until one whenever one thinks of beings when everyone is confronted with being with any being made about the circumstances were spontaneous response
is a heartfelt compassion and they resolved to do and to adverse to free them from their sectors this
constitutes the meditation of great compassion which is as we said the central fatty
the second a central factor in the attainment of perfect enlightened
in based on this this attitude of great friendliness and compassion towards all one's fellow beings is what then can no longer remain content simply to to
to feel friendliness and compassion to its beings one is it feels impelled compelled to act a through friendliness and compassion when must express they say is
he said added dance and in to express it in action therefore wonder
is impelled to to perform all actions so that one can one's wishes that is to bring about the happiness of beings to bring about the removal of their sufferings and so forth therefore the ones oliver and spiritual training and practices at last become meaningful
because no one sees what must be done when must seek liberation not that is the end in itself when messy buddhahood not because buddhahood is is that the goal in itself but because only through the attainment of buddhahood room
at last become able to accomplishes what aims for these beings run with last have the ability to help these beings attain happiness and become free from suffering so when this becomes clear when runs this becomes runs go thin at last
as be the spiritual path of the by on it against to encode it is this component of great compassion and great geminis which
constitutes the door of done my hand is dharma it is then that when enters into the my on this path
with out his attitude of great compassion for wednesday when speller beans there will be no entrance into the door of of the a great way they will be for you know unfolding or the experiences of the path and finally they will net
ever be the attainment of perfect buddhahood because buddhahood
i believe is the result of the development of just this attitude of great compassion coupled with this right perspective this this insight into the to nature of things that count it is the non-duality of these two which constitutes my honest
liberation or enlighten so be it is impossible to overstressed the importance of this factor of attitude or great compassion ruins fellow beings
no when one has
developed these meditations of friendliness and compassion as we briefly described in here when fields
impelled into the arena of action of putting one's compassion in when she was starved to help these beings into action this constitutes the second stage of what is known technically as bodhicitta the first stage which we described as the bodhicitta or the in resolve this day
age or resolution were when merely mentally i
develops this attitude of resolution that in someone must have to all of these beings attain happiness and become free from suffering it is i who will do it i myself will take buddhahood to accomplish these aims this constitutes ones
i went down
bodhicitta or enlightened resolve
be but since merely thinking about it isn't sufficient when must act also it becomes necessary to put to it into action ones result this does one enters into the stage of application id aspect of
bodhicitta in action
here were replies runs a whole being to training in the sad to say
a career that is when undertakes to train for the sake of other beings
in the development of these spiritual quality said the bodhisattva in giving morality meditation wisdom and so forth
and also it was meditation also run develops they say this
a willingness to put interaction with resolution by meditating upon the identity of oneself as either be denoted to remove all the the the the artificial barriers between read self and one's fellow beings that are thrown up by this
sense of self or of egotism egocentricity when develops first the meditation about the same disagree himself and others trying to receive in that all beans are essentially the same as burns up as runs out which is happiness and to avoid babes
happiness see capitalism seek to avoid me we're really all quite like they're in their nature or beans and when so are identical based to burn the in this recognition of this truth
one can then
seek to counter the normal added the normal perspective that one day adopts in relationship to and fellow games usually when has a sense of division between sense of alienation between oneself and others and i
in what is a as developed habits of making one's own interests paramount
when app selfishly
seeking one's own gain and a be constantly one's own happiness ones are interesting to the hundred accrue to the exclusion of then often to the detriment of the interest in having of other beings and here well trained in reversing this normal pattern of
interaction with humans stellar beans now and meditate to learn to make their interests their happiness there were being paramount even to effort for more important than one's own interest so they when in his next into training mind the exchange of
self and others
still one finally developed an attitude where
unable to bear the cross the insight about their suffering when would rather bear it oneself if this were only possible so we meditates
in this wise when seeing one's fellow beams in suffering may be suffering about these beings right and only to me and made my happiness ripened them even though this is unfortunately not possible that they're suffering might actually be fall you since say it is the name
feature in the nature of currently the operation of karma that each being asked to suffer or experience when the are ripening of a good in bed
our actions still wear develops this attitude of a willingness to exchange one's happiness for their suffering so this meditation these two meditation so on the sameness of and self and others and the willingness to exchange when's happiness for their sufferings are
our an outgroup and expression on wednesday resolution too bad
do at through reminiscing compassion for the enlightenment of all these living beings this is the
these are the practical ways in meditation where when can develop this right attitude and grid friendliness compassion and they
orientation of one's mind towards the universal salvation when learned to avoid the
the pitfalls of selfishness even on the spiritual path
name's to avoid the
the pitfalls are seeking
and liberation for the sake of oneself
by developing these days
in expand expansive an all inclusive
attitudes of friendliness of internet friendliness infinite compassion and they resort to that it bring about the enlightenment or all beings as well as town
after one has
overcome these first three games up attachment that is touching things that this world attachment to the realms of its rounded existence or attachment to endre selfish spiritual names when he must overcome
the final and most subtle form of attachment that his attachment to
two views attachment to philosophical views about the nature of one's experience the major power for reality contra his experience whether the level of conventional reality of the earth or the ultimate reality
it is this vital it is this
the tendency of mine too
two
apprehend
since data from a standpoint and to
conceptualize about the a conceptualize about
in the year nature of one's experience that day the nature boots experience that that it creates a constant obscuration
a reality it is this exploration which makes it difficult road
when to recognize the true nature of one's own mind let alone the to nature of all phenomena so
it is for this purpose than that age
in buddhist that buddhist tradition
ages one to undertake the three stages of meditative practice with first stage is better concentration when when strives for mental stability that is a state of of by serenity of mental
tranquillity riches
and
i'm disturbed by mental processes that is the bombs were made to is able to achieve and know retained at real estate of a mental stability
only then when the miners become stable is when able to apply runs mind too
the second stage of meditation which is called inside here when focuses a bone
mind itself
or about any object in order to ascertain it's true nature
this is approach to both
analytically and intuitively in the first stages run when learned through a process of
a discursive analysis to recognize the the
the inherent nature of phenomenon that is to recognize that
actually all things are devoid of any inherent nature of their own all things because they exist through concatenation of causes and conditions are
devoid are being inherent existence as an independent entity this state is called the emptiness of phenomena
they say inside
when directed internally towards my own the components of one's own being leads to also to the perception that there is with a no object which corresponds to our believed in an echo in the south principle
it is when directed toward externally towards other objects it recognizes the the this
emptiness to interdependent origination of all phenomena
when they these
these two stages at concentration in inside our
i combined not doing the then they
meditation about the ultimate nature of all phenomena internal and external personal phenomenon and we did that inside is accompanied by an unwavering attitude of great object less compassion for all living beings
one that that stayed are by consciousness is a pin is enlightened it is the enlightenment that
the buddhist
that is in there are
three
stages of insight meditation and richard
i recommended for developing his insight into the nature of ultimate reality
the first one day in book says about my mind right now
strives to repay me recognition that all phenomena on appearances had their origin in mind itself that my us andrew to earn experience
in the second stage one then
when
and he seeks to attain the realization the understanding inside that like all other phenomena mind itself has no inherent independent identity of its own it is therefore like the empty

no that's not that's not true second stages when learned data to recognize that the this mind
out of which all the phenomena
to originate is illusory like is illusion like it has no no
real existence of its own and then in the third stage when realizes that it is like although the phenomena
the boy dealt with any
inherent nature of its own
if one day vegetate in this way
again and again when will i experience the arising of insight into the true nature went to being up there don't mind i and all phenomena with that exception
this this perspective this right perspective which is the second day principal factor in the process of becoming enlightened should be developed in nourished at all times no matter what one is doing
whether we engaged in a form of session and meditation are going about one's daily activities when she would tried to develop this wisdom of insight or
if you
i meditate in this way when mind would become will gradually become breed of attachment to a views to conceptualizations about the nature of ruins experience when will overcome the tendency to seize a bone
a bone that things as real when will no longer take things at face value and well they overcome this propensity to labeling conceptualize kept conception dies about the nature of things so
in this way when becomes a increasingly three brandies them
this attachment to philosophical views
but even as what the practices and even as known succeeds in this meditation when she avoid the temptation of
when viewing things from the standpoint of subjectivity if you practice a dharma no matter how good the practice may be from the standpoint of would of oneself as the doer i meditated this is my meditation music the results are the of area attain through
practice then again when is redefining this is the the the fault of reapplication
simply transposed onto these into the to the level or the a spiritual practice and in so one should avoid thinking in these in this way
and then tried to perform of all the actions
in accord with this right perspective which are you will achieve through this right meditation and in this way as we have said if that right perspective is a combined with the right attitude of great passion for rooms philippines in one will quickly attain new year
stage of enlightenment when well as a result wins a development of great compassion they attain the formal body of widowhood that is the communicative aspect of enlightenment which enables you to recommend the unenlightened and as a result of ones inside of wisdom when militate the damage
the idea being nomadic aspect of enlightenment
chaser formless
omniscience
so to summarize then
this a teaching a posits for stages of the path to enlightenment
but the first stage one
in accomplishes ads for the benefit of one's future lies when learned to to be diligent in the practice of virtue and in the in discarding non virgin as if one x going campus just justice much one will have ensured i had
the reverse when will not fall into the lower rounds or experience a yea the extremes of pain
but the second stage when meditate to overcome attachment to the whole process of becoming when learns to extricate runs mind from further involvement in this process of becoming a birth and death and to direct one's mind to it
the goal of liberation from that process
and the third stage
one
he overcomes the temptation to
do
we seek the
happiness of liberation the benefits of liberation for oneself alone
and they undertakes to strive instead for universal salvation in this way or the two areas of sub silliness of wrong views that
i have their root in selfishness and spiritual services are overcome and one experiences the opening the door of mahayana buddhism
right on the first stage
when overcomes all the
the
obs durations caused by conceptualizations about the nature about her reality when learns that one learns not to grasp at ultimate reality as being one thing or another thing realizing that all conceptualizations or simply
products of the human mind they are all inadequate to the to describe adequately
the true nature of ultimate reality that is a state which is away from all of these streams it cannot be so to be system and non-existent etc
realizing this one is becomes free from all that the obscuration so
by

then be so in this way one has a
but should understand the principal point of this teaching is a for foreign day a path of practice
so a during the course of one's practice in the a reflection about these stages of meditation when had to try to make use of of all of one's and energy no matter what when is doing with in meditation greenbelt one's daily life when she tried to room keeping by in all of these essays
moral teachings and apply one or another
of these aspects of the training
at all times you should try it at all times to engage you
the whole if you be body boys in my in the accomplishment of virtuous actions in the in making progress and developing these positive attitudes of friendliness compassion in these right