Parting from the 4 Attachments Serial 00036

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SP-00036
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Taught by: Luding Khen Rinpoche (now Luding Khenchen Rinpoche)

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so so far out of the
core precepts are hiding from the for attachments attachments to this life and attachment to existence in general who are dealt with in the last lecture and dealing with this hiding from those two attachments covers the
basis of the entire in a young doctor and today we're going to deal with the next to attachments that we must part from and the phrase that is the path instruction of this teaching
if you care about your own welfare or if you care more about your own welfare than this is not the cheeto is this not put up for attitude than this phrase covers the faces of the mahayana doctrine and basically the idea is to
having seen that some sire is in fact pervaded by suffering than you must realize that all beings within subs are extremely closely connected to you and all beings are in fact like your own mother and have been your own mother in previous lifetimes many times and so thinking this that all your mother's within
samsara within this realm of existence are struggling with a deep feeling of suffering frustration and confusion than you generate compassion for all of them and see that your own freedom your own liberation from samsara would be futile would be of no particular a great benefit
and so the motivation has to be stirred and aroused the new to rescue all sentient beings from samsara and to deliver all beings without exception to the state of veracruz so what is the nature of this thought
the establishing of wishing to establish all beings in the state fruit of hood and what is the method to generate it
and basically seeing that you see very clearly from seeing the state of samsara that to that your own welfare your own liberation is not so important that you must work for the benefit of all being and to give rise to this instantly is very difficult so
so we do it we take a gradual upvote or product by first developing compassion and love for one's own mother and so out of compassion which is the thought of wishing that a being in this case your own mother should experience no suffering and having that
kind of compassion that she should have no suffering out of that arises love which could be defined as the wish that your that your own mother would experience happiness wealthy and so these two aspects of loving kind with that it's compassion and love is what we have to develop so from
today you may use the example if your own mother think of your own mother in display developed intense compassion and intense law or you may rely upon
depend upon another person that you love very dearly and out of that
compassion and love than you begin to increase it and you develop percents that you were sending your compassion and your love to your close relatives and friends and then to your whole family and old people around you in the whole community the whole society eventually the whole world and
at some point you take this love and compassion to be something extremely bad when directed equally to all sent you think that exception whether they are friend or enemy whether they are close so far whatever and so building up generating your compassion and love you
work in this way until it becomes something extremely class and out of the same love also rises compassion this works both ways and compassion is this is what we define as being the very strong wish that being be free from any kind of suffering that they shouldn't experience separate
and we develop this
towards all sentient beings within the six classes of existence and particularly we to be able to give rise to this compassion we have to connect very profoundly with the actual suffering of individual being and so we see we imagined being particularly
things in a experiencing the hell realm five experience where all is extremely painful and extremely terrifying and we actually look very deeply into what kind of something that may be in full extent of that suffering we have to try to actually experience it to the point
where we are completely overcome with compassion for those beings and so we think the first mayor of mother never have to experience any kind of suffering like that and then build that increase that so that we feel that our own father and than all our relatives may they be free from that kind of suffering and extended out in this way
way until we encompass all sentient beings without exception with this overwhelming sense of compassion that they never have to experience any kind of suffering
i've written so as we developed
this experience that immeasurable love and compassion for authentic pigs
than with there is a way to practice that and developed it even more and this is by
learning to develop the wish that whenever you think of any kind of suffering you think will make all that suffering ripen in me right now may i take all that suffering upon myself all the suffering of us and he being
and
and then when there's any kind of for experience of pleasure or joy than you wish that may this pleasure and joy pervade all sentient beings and you imagine that it's like
you give away on your joys and merits and virtues and happiness and so on so all sentient beings and imagine that it's like the sunshine
the illuminates the darkness of suffering and ignorance for all sentient he thinks throughout space and so you develop his intention of transferring your own benefits and joy and happiness giving all that to others and taking all the sickness and strive and struggle and pain
of all sentient beings taking it onto yourself and say you develop the will who actually do that and so developing this love and compassion in very profound way you may actually be at the point where you say it out loud may all the suffering of all beings come to me
may all my choice and purchase go all sentient beings and these are a this is the ways that were taught by the great nuggets in a we taught how to develop this attitude of transferring your virtues and happy for other people's suffering pain and so with the actually with your speech
you say it that you wish to do that and with your mind you make the wish that you would be able to do that and in this way you develop this extremely profound
intention to benefit all others
hmm so somebody bought upon hearing that you need to develop this kind of profound motivation in order to attain enlightenment they may turn back and they become afraid and think well how could you possibly wants to take hold of the suffering sense
you're being on yourself and this is something terrifying to something very horrible and it's perfectly normal that you might have that kind of course that kind of fear
however you must rest assured that actually what you're doing with this practice is developing the intention on the will to be able to do that but nothing can actually take place where you can
draw into yourself all kinds of sickness and so on through this practice but what you're doing is by developing the intention to do that you conquering your own selfish nature and developing a profound sense of altruism and that is the effect of that practice so you needn't worry that you're going to lose
as all your own happiness and joy and all you're gonna end up this is sort of arriving massive pain something like that and anyway later as he developed this attitude and and with and it actually works so that you become a bodhisattva with the powers of the go to south than you can actually remove
move the suffering of beings and i take it onto yourself but you don't experience it in the same way because they become a supper and you gain the power to be able to do that and furthermore the great for the surfers who reached the very high levels of
the attainment are able to give away their own limbs in their own i in their head and so on to other beings and because of the power of their realization and their prayer that they can actually just give their eye to a blind person and that blind person will be able to see by that gifts and
but the way that the bodhisattva actually works and performs that is something that's based upon a very high levels of realization
him
i'm so that concludes the
the discussion on topic of
the third attachment which is attachment to wants on welfare the attachment to one's own welfare would be not gendering the true but it's for attitude and so thoughtfully the line of the fourth dealing with the fourth attachment is is clinging arises
so in order to be able to attain buddhahood you have to you have to realize the you have emptiness and see the empty nature or phenomena self and phenomena command so if you have attachments to phenomena and particularly to your own love
and compassion as being something real than the fall from the view you cannot have this supreme ultimate view of emptiness which is what is required to attain buddhahood so this view of emptiness is attained through resting the mind and it's so natural state through perceiving the
the ultimate nature of the union of clarity and emptiness and resting reminding that state and seeing all things from this like platform of emptiness and this is what is required on
the effect of this clinging er grasping at reality at phenomena
well as being something real and substantial as being actually something is created
is that you fall into one of the two extremes of what would make call nihilism an eternal islam so on the one hand if you grasp the idea that all is emptiness and that there is so could get tournament so if you grasp the idea of the it's
journalism of thinking that everything is definitely real substantial and existing than because of that clinging and fixation on phenomena and do your own awareness as being something then you cannot attain liberation this is the obstacles decoration if on the other hand then you fixate upon the i
idea that that nothing is really existing that that everything is completely boy of
have any substantial nature that everything is nothing that has no meaning and so on then you fall into the extreme of nationalism and you cannot also cannot attain liberation you can't even tank the freedoms that pleasure of the higher higher
sounds and so these two extremes are to be
released the fixation upon eases these two extremes and so you simply rest the mind in the state of non-duality that is not dwelling upon things being or not been
so firstly
to a to grasp the idea of external phenomena as being real and substantial and expressions of that in his ideas such as believing that there's some kind of god that created the world this is completely around erroneous and an obstacle to
realization or believing that the five elements that compose all of the universe or self and old universe thinking of this is something substantial that has been created is erroneous and is this kind of fixation and furthermore
more to think that your own awareness is something that is created and that something is read that it is real this is erroneous and so what we have to realize is that all of appearance all of external appearance of the appearances five elements and of your minds nature itself this is
a mind created it is all his mental projection and this is the basis of the realization of the view of emptiness of considering all phenomena was being mental projection
so the process of establishing this recognition
of this view that we must attain is firstly by as recognizing that all phenomena it make projection and then secondly we realized that all met all phenomena which is mental projection is illusory is just like a dry
dream that it's insubstantial and
and so the the third level of this perception of true perception of reality third level is to realize that all this illusory appearance is is as come about through it
interdependent
occurrence so that everything arises based upon causes and conditions and nothing can arise just by itself without some kind of cause and condition so actually all appearances but composite of many different kinds of causes and conditions
and so this is the third level of perception and thoughtfully is when you are able to rest the mine in its own natural state and see that all appearance or awareness is
indescribable that there is no label that you can possibly attached to any experience or any phenomena and so therefore you experience directly what is and this is the fourth level of from that's called
inexpressible ineffable or it may be away from any kind of descriptive characteristics and so going through this process of developing the view of reality in this way than we arrive at the ultimate few of emptiness which is seeing mines nature and
shane the nature of reality which is no other than political
so
in essence the path that is prescribed by the great soccer pass his first is to recognize or parents as being mental projection thing to realize or mental projection
as being illusory than to realize that all illusion as being composed the various causes and conditions and then to realize that old causes and conditions avoid and descriptive characteristics and this is the supreme path to enlightenment developing this view of emptiness
and this view of how to see appearance
it can be exemplified with thirty two different examples but the most easy to understand example of this is the example of the rainbow so you're saying that all appearances like a rainbow and because the rainbow although there is something definitely the
there you see with your eyes there is a rainbow however this rainbow his mental projection and it is indescribable because the rainbow itself is not there's nothing no substantial thing that you can save this is a rainbow that is separate from
say the rainfall of the sunlight or the eye of the perceiver or all the various conditions that go to make that that rainbow so you can't say that there's a rainbow is one thing that it's a combination of various causes and conditions to come together and actually it is the mind
the projects this idea of a rainbow so there's something there and yet there is nothing there that you can say that it is substantially this particular thing there's nothing that you can isolate and identify and so this example
of the rainbow that is somehow this union of emptiness and appearance is the example of are you have reality of phenomena
another example is that the moon's reflection in water
and so if you have like a several bottles of water then you can save it the moon appears to be in each one of the hold however know that this is mental projection it's not true that the moon is in each of these polls
was on this is mere mental projection and it is illusory that the moon the reflection in the water is not the moon in the water this is an illusion of the moon appearing to be in the water and then furthermore if you will drain the bowls of water or the oil was to be
turbid water than you would see no move in in the water and it's so not only is mental projection and it is illusion it is arising out of the a variety of causes and conditions that that produce this this appearance this illusory mental projection of there being move water
and so if you were to drain the polls the moon doesn't then dissolved back into the sky or a dissolve into the water is gone as soon as the conditions that produce this reflection soon as one of them has disappeared such as the moon not rising of whatever than the
the whole illusion is as vanished but it hasn't vanished into any particular place it is just no longer and so because it is mental projection and then because it is illusion and then because it's can the caused by these combination of various causes and conditions there
the in it and there's nothing that you can say about it that this is something real and existing therefore it is beyond the reaches of descriptive characteristics so this completes the for levels of this few of emptiness that we're discussing
another example is it the seed that term
the seed if it's placed in the earth and
has once and
and water and moisture day it'll make a sprout that you can't say that one you can't say that the seed is something different from the sprouts so you can't say that the see turns into a sprout because there's all kinds of conditions that are required to meet the sprout other than the sea
see like you putting it into the earth or the presence of moisture and warmth and sunlight and science and make it sprout into a plants and
the same time you can't say that the seed is one thing in the crowd is another because
there is no like you cannot isolate the two things so therefore the sprout is the
rises due to the combination of various causes and conditions and in itself you cannot say that this is a substantial thing that is separate from warmth in the soil or soil itself or moisture or the person planting it or the seat itself so
you can't really separate this sprout from any part of it's conditions that produced it and so therefore it is undefinable is indescribable and so in this way this demonstrates that all phenomena whole appearance
it is also in this way first it is mental projection secondly it's illusion thirdly it's the combination of various causes and conditions that give rise to any particular appearance and fourthly there's nothing that you can say about it to define it and describe it as being a particular thing that
for it is without any self nature
and then a way that you can determine for sure biological analysis that in fact all experiences mental projection is if you take a particular individual who is embroiled in a great deal of strife and suffering who may be at war or who may have had some
kind of loss who may be in pain and so on this person is experiencing a great deal of suffering and you come to that person and for a moment you you speak very sweetly very nicely and you distract that person from all that kind of suffering in turmoil
oil and i say very sweet things and nice things to that person for a moment that suffering and pain and everything will be transfer chance will be changed into happiness a moment of happiness so therefore all of that suffering was that person's mental experience that was
was produced by that individuals mine because the words that you say that suddenly change that suffering into a moment of happiness and rejoicing or whatever those words themselves don't have any particular power but it's the mind is that person who upon hearing the word che
changes the projection of experience into something else and likewise you may have a person who is very cheerful happy person who's completely content and anything and you go up to that person and you say something very mean something very rude and insult that person
very deeply to to arouse their anger that person his mental experience completely changes and that person will experience very physical sensations that will accompany the new arising of anger frustration and pain and in feet
ealing of injury and so on and all of these experiences both the experience of happiness and the experience of
of pain and injury of both obviously the mental perceptions of that particular person they are mentally projected your words that caused the change in that person's attitude don't have any power themselves but the mind that person does something with those words to change
and into a new cut a different kind of experience and this shows conclusively that all experiences are mental projection furthermore we may take another example suppose you have what you imagined to be a tree and you think this is a tree or a tree trunk and you have a perfectly sa
blood idea of a tree for then you cut down that tree and you turn it into lumber and you can make that lumber into a building or it can be chairs or tables are all different kinds of things and so the idea of a tree is your own mental projection
there is no thing that you can identify as a tree that is something real and existing and that is separate from your own perception of it that that idea of a trees your projection and likewise the table now you calling it a table is the same stuff as the trees made up but now you call it a table or you call it a how
house you label various all phenomena in various ways so the mind is constantly labeling out of its habit of claiming all things to be substantial real and existing and giving them names and labels and so fixating upon the chance as being real in this way
however if you realize that all of this is just mental projection that it's just your mind putting labels on two things that are insubstantial than you you realize the illusory nature phenomena and see that all things are in fact mental projection
and then furthermore
that which
projects this idea of appearance that is your own awareness itself you have to examine that and see or where's this awareness where does it reside and you can't find it in the upper part of your party you the lower part of bonding you and then look-see doesn't have a shape so does it huh
a shapes as have a color doesn't have a location does it have some kind of substance to it and you find out there is nothing no kinds of descriptive characteristics that you can put on this very awareness itself so you look into this minds of nature and it in that way that it is actually
completely void of any descriptive characteristics it is away from the whole realm of description and and discursive this and so to see that to see that he he realized that the mind you cannot say that the mind is not existing
in that there was nothing there but yet those you cannot find it and you can't describe it in any particular way it is this union of emptiness and appearance and so this mind that you have this awareness you have until a
a total realization could a hook it is always there and this very awareness itself that is free from any kind of descriptive characteristics and yet is somehow there that is what it's called the ultimate bodhicitta that is what it's called minds to nature and then this is what is meant
by this ultimate view of emptiness is to see mind is gray so how can you realize this minds to nature how can we develop his view
and so firstly you have to start by going for refuge in the three jewels and praying for blessing super the diamond sangha and making offerings and developing your sense of generosity and you build upon that and develop your law
love and compassion for all beings to the point where both cheetah is actually going in your mind but you have been tense arousing of the motivation to gain liberation to the benefit of all sentient beings have to liberate or setting things and so based upon that very
three powerful development of virtue especially if this bodhicitta of love and compassion than this view of emptiness will arise by itself and at the same time you have to apply yourself to the technique of meditation on the the two levels of meditation
and we shall com or binding and profound insight
so how is it the practice these two aspects of meditation of champa buying profound and sign and firstly to deal with the
calm abiding
the best method or a method is to place in front of you a statute for or a blue flower or a blue piece of cloth and the idea of the glue is
is an extremely soothing color and is not clashing to the eyes which read might be and that would if you looking at read something read than the eyes of become agitated so the blue collar very soothing and at the same time the blue cover color has a profound canal
action because blue said to be the color of dharma kyle and so you still staring at the blue cloth is like staring into dharma chi so placing them in front of you you meditate upon it with you by the upright straight and the position of the body is extremely important
it is said that if the body is straight than the veins within the body the energy fades within the body become straight when they become strengthen the wind or the vital energy or nervous energy within your body becomes straight and com and because of that you might your mind become straight and com
very poise and if your body is hunched and agitated in some way than so will be the nervous energy with your body and your mind also that becomes agitated so the the mind is very closely connected with quality so with the
body in an upright relaxed position and the eyes half closed you stare into the depth of this color blue and allow the mind to breasts come to rest in his own space within that are you
and so
when you allow your mental attention to drop into this just simply gazing into his blue then
many obstacles may arise such as various kinds of discursive thoughts thinking about different things and so on and so you find that your attention span is very short or just gazing into blue and so
at that point what you do is like to begin with use you draw your mind very focused and just fix it upon the the object of your vegetation whatever that may be in this case the blue cloth and
as you fix it in this way your attention than you relax the mind into his own nature saw fix the attention and relax and then after a short period of time various thoughts and this discursive nurse will arise so to begin with
if you can
you don't have to try very hard to force your attention to remain in this way because this will be become very irritating that you actually allow yourself a certain just degree of distraction and then once again you you
focus the mind very directly and sharply on the object of meditation and then relax and then gradually you'd be able to as thoughts arise you return your attention to the object of meditation and relax and in that way you develop the habit of meditation
without expecting too much in the beginning so not try to do it for too long period
and nso a beginner may be deluded by the idea that by meditating from trying to meditate made the mind need more agitated the pan before and it appears that the mind is racing that there seem to be many more thoughts and so on but in fact this is not true while
it is is that you've finally noticed that your mind is extremely absorbed and discursive thinking and so on and you become more aware of the thoughts it is not true that suddenly there's more so it's the very beginning part of a success in meditation practice
is this appearance of the mind seems to have many more thoughts usual this is not the case it is merely the mind becoming aware of its of of it's contents
and i saw the second level of experience on the pack of calm abiding meditation is when
there appears to be
long intervals of very little thought to no thoughts and then suddenly there's a gush of thoughts were
you feel like this like a long time where you're completely relaxed and and as this experienced no thought and then suddenly can no longer relax if cited seem unbearable gosh i thought that's coming forward rush of ideas and so on
and this is the second degree of of development like the second development his path of calm abiding and
and so this second
degree of maybe you could say have been coming at it at this kind of meditation is that that there's no real cause for their be of periods of car without a thought and then suddenly a lot of thoughts it's just happening that way
it doesn't seem that there is any particular thing that just making that happen and the third
a degree
the of of the practice development in the practice is when there seemed to be like these long periods where you can sit very comfortably and at ease without being disturbed and without thought and then suddenly based upon some kind of external condition so
something happens where suddenly your mind is racing and can't stop thinking about a certain thing and
the there's like the a rush of thought that takes place based upon an external condition so that without some kind of a condition without something happening he could sit quite contentedly without discursive thought for very long time and so this is the third
a degree of development of the path of calm abiding which is called the l
resting on the table
title
so it's like you may call like up
resting from thought so it's like of thoughts will only come when certain conditions arise to general that
so
the kind of missing a an analogy that goes with this same time or time it out which is the first stage is like a stream a bubbling stream and and the second stage is like a river where there's periods of calm and then suddenly this graph
it's and have the
the second stage and the third stages when there's very long periods of calm
and now and then some rapids and the first is like an ocean with a lot of waves and at that time before stage is like you're meditating and even though there is a thoughts and ideas or
emotions or whatever that are being experience still your mind is resting within its some nature is undisturbed by discursive thinking so the thoughts have no longer any power to distract your attention and this is just like even though you have a storm upon the ocean
in the the bottom of the ocean is completely indifferent to all the crashing waves to take place on the surface and this is like he attained a degree of death within the meditation where no matter what occurs you still reside happily peacefully
within heights nature and the fifth stage on this path of she may have com fighting is the is likened to a completely calm ocean where there where you reside completely peacefully within
my nature
where and it's just like this ocean with no way so there's no salt no agitation whatsoever and this point than if you apply for your the mind is fit to reply the you of seeing a the union of the
when of clarity and emptiness seem very deeply to rights true nature so this discussion on the parting from the porch attachments concludes with the expression that may benefit and virtue of this practice
it can be seven classes essential things that they attain full enlightenment and be free from are suffering and so on and so the the text concludes with this dedication prayer and the seven classes of beings means that as well as
the six classes of things that you may be familiar with which is the hell routes hundred ghost animal human realm demi gods round and god's round there is the seventh round which is the beings in between rounds and it's the
so all beings that are in a state between death and reaper making seven types of experience that things are subjective so we all have to think that town that you the reason that you're doing any dharma listening to discord
the doing the of practice is in order to benefit the seven kinds of sentient beings and so at this point we conclude the discussion upon the pawning from the for attachments and at this time if you have any questions please feel free to ask

and you're taking on pepper

i out of
i'm on the level of a beginner then you are practicing
developing the will to do this which is in order to
alter your own selfishness and it's to be able to overthrow your own selfish preoccupations of your own
i'm clinging cherishing yourself above others so you're doing this as a visualization that you're imagining please may i be able to take the suffering from this other person into myself that may be become my suffering
that actually
apart from a altering your selfishness you don't actually experienced the suffering you're just doing this to overcome your selfishness what when you attain the realization of a the sulfur then you can take the suffering away
way from another person and figured on yourself and if you're able to take it on the yourself you're completely happy to be able to do that there's no reason why you should not want to take take the suffering upon herself has become for the up on you recognize the illusory nature or phenomenon see this is emptiness
and so for the
a visualization of imagining that you're taking the suffering of others upon to sell then it's good to imagine that as you take it upon yourself that it dissolves into emptiness
ha
he fired have a party that that is there a benefit
cherry or this head
take on supply and are that of his heart out
you mean can can you do it all or no is it
who benefits
has anyone to the other personal to yourself to island
and the benefit of it is as since his profound benefit of developing a great sense of altruism and he developed a sense of virtue he really care for other people and this a very purifying
experience to have that kind of feeling and this definitely does benefit yourself and others because as the very positive karma that is generated within this connection yourself and others and there's a very virtuous
thought so the idea is to develop powerful virtuous thought which is a positive influence on yourself and others
hi
the periodicals it as a scientist intuition that friends who can go you would you don't really want the storm out
that was shot and who could were one directed the drama to on me because our reasons like poisons prize and world hacking movie examples she logical masks go reaching out sitting high school leaving the suffering
is something you want to turn around one he better yet it's not a good situation are you encouraging situation by being kind be helpful with the same time if you go with their time change it will get just the opposite
so
susan was supposed to be kind and helpful
the phone soccer
you
i effect on was wrong it is directly see what is unstable who has those issues
yeah
struggle mean
are you speaking sweet
how
how far as to what extent sir
so you should you avoid such situations because you can go with it arrived and one the wild lot of logic does he ever watched long away from these people have i to help them some out and yet
however federal law school
you want them to realize mom i want them to change
if their tendency
oh wow there's nothing you can say kind of instantly though you say something that will instantly make somebody several good
now that doesn't exist so you have to approach these kinds of situations in a very gradual way so that if you come into a situation where
there's a lot of anger viciousness or whatever then you just have to be patient the way you can help the situation is by keeping your cool and being patient and by that gradually he'll develop a connection with that person
whereby you can't say something that will somehow just calm them down one notch and then gradually by you keeping your patience and not trying too hard to say you shouldn't do that somebody you know i'm really trying to lay down rules on a person you just practice patience and
and respond in a patient way and this will result in in that person gradually responding to you to a point where eventually will be able to give some
dinah to input that
was always in more mostly
do i need some time to osaka with post with will change
that's very sad time
he could reach a just mission was to something like a weekend retreat
what he has been much
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while we can seminar will be can't when they
the empowerment of ten rising and it'll be far with the explanations of how do the practice covering the whole principles of the practice including how to go for refuge development is fertitta and developing the vision of oneself as deity
the arising stage consummation stage and until because of and teachings on my router so the whole weekend will be an entire transmission of have had taken that much am
yeah
he found a lot
the and
hello

nathan
confirmed
cooking

home whether than
no measure to the gym rather troublesome oil
mr
a photo lab
if you have received such an hour before the you're empowered to come to the teachings however there is various different kinds of requirements of generosity and the one room chase going to give is a combined empowerment of
which combines them her murder instructions within the impoundment so the mahmoud your transmission takes place within the impoundment and then the whole thing will be explained in the subsequent
sessions so as very good if you can come to the impoundments but if you're not able to come from schedule type reasons than by all means you're welcome to come to the just the other sessions
that is a
what the empowerment is a ten am on saturday morning john hamm so and then from two to four in the afternoon is teaching session and then sunday morning it's nine am till eleven and then to to pause on the afternoon
the impairment saturday mornings continuous teaching can
right
any other questions on to have topic
okay i'm not a snappy
on
i didn't have it flu santa that nobody has
he had do you have worked with regency want
what you pay
hello
ah explain them that for his have up
when because each that was reported fit what is
they just private sector ah ok
very simply that the relationship between you or sentient beings and the buddhas and bodhisattvas is what causes the benefits so that if you have really profound faith and
like decreased emotional defilements then you can definitely receive great benefit and blessings from the person god suffers to be able to wake up yourself to work your own path but
if you have
in theory of faith in the buddhism god suffers and your own emotional defilements are extremely powerful than it's very difficult for you to receive the kind of blessings that kind of help that the buddhism photoshop as of putting out without and
any kind of
ha
no
without any kind of
intention there so that the if your own faith is very strong than it's as if the buddhist power and blessings becomes very strong and can create benefit and if your faith and is very weak than it's as if the good as a bonus
south has become very weak so in this way beings have to actually work out their own thing but the same time the more than be able to develop faith a in the buddhas and bodhisattvas than more benefit they can actually perceive
you see the point
my my wish to was sent me a while to get help visit there's a prank
you are
it
that
an awkward
so yes because by needs a place practices considering the welfare of others more than yourself than you diminish your own selfishness and your own fixation upon your own self and saw and because of that because it has the effect
to decreasing your cherishing your own then you you decrease your ego clinging fixation and then you find the faith and devotion and love and compassion naturally start to come up like a very strongly with in your mind
and as that happens and you increase it with more of that same practices love and compassion for all beings then
you see very clearly the nature of dharma and you see how whole thing works and you have amazing powerful faith in the dharma because it's a wonderful and so on and so by doing that practice you really start to develop faith devotion and everything
hashmi reason why is it we feel and attractions your

mere mortal to they cover us you can katrina he handsome guardians serve direct stuff so
this is because you have a a a connection with diamonds have the previous lifetime
what you have no concept of pretty close
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