སྤྲུལ་སྐུ་གསང་སྔགས་བསྟན་འཛིན་རིན་པོ་ཆེ། རིམས་ནད་དར་སྐབས་ཀྱི་ཆོས་ཉམས་ལེན།
བཤད་ཁྲིད་ཡིག་ཆ།
[Tibetan prayer] Tal tawa talo tawjinata nyton ny shilo.
And today's topic of our talk concerns the event that occurred in this year, 2020 — namely the viral pandemic that has gripped the whole world and many people. Because of this illness they have found themselves in a very difficult situation. And today we will discuss how one can view all these problems — that is, we will speak of a method one can hold to during a situation like this, during the pandemic. This is what we will be talking about today.
[Tibetan verse] The meaning around desade, yosate, kawalayur sendang, koro y nila yuditahu, ta sanjitani Tam change bag human isar, what and human ish, don't curvat ding.
Dijim sentelatini anding for Jamsor Chimbure senior.
Yes, of course this pandemic poses an enormous problem for all of humanity, but we must recall where we are. We are in samsara. And the Buddha said earlier that samsara is a place pervaded by suffering. Samsara has the nature of suffering. Therefore we need to recall his words, the words that samsara is a place filled with manifold sufferings.
[Tibetan verse] Mandrawa mambo you but that and reaching also non chugs on that and dignana pa shipchain coronavirus And according to our view, the Buddhist view, it is said that samsara is a place where six kinds of sentient beings are reborn, and wherever they take birth in samsara, everywhere they are forced to encounter various sufferings, a multitude of all kinds of torments. The Buddha spoke of this out of his wisdom.
[Tibetan verse] Latani San Jiggant and the Son Yopar, and Tikan Digton Mambotiopaganita, Nyperkash, and J Son Yopary, and the U. S. And there are all sorts of beings who are born in samsara, and among them we have been born precisely in the human world; we have obtained embodiment in a human body. And it is said that birth precisely in the human world is the most precious. The Buddha himself said that birth in the human world, endowed with the various freedoms and advantages, is the most difficult to obtain. Therefore birth in the human world is the best birth that can occur in samsara.
[Tibetan verse] Tinikan Segurita, Mambo, Tik Gwani, Tinikan Segurita, Tining Asug Litunde, Tati, Nimug, Karmata Vresupa Janir Watanita.
Among all possible rebirths, we have taken embodiment precisely in a human body. And it is said that birth in the human world possesses the freedoms and advantages. We were born here, obtaining the embodiment that is gained with the greatest difficulty. And the difficulty of obtaining a human birth is explained through examples, explained through revealing its causes. It is also explained through comparison with the number of other sentient beings, and it is said that, to give a simple example, birth in the human world is like the stars that are visible in the daytime sky. [Tibetan verse] Ani tapensum sopan and richikani uh tovio di tasso, tan the garsenata, top satitaso, that chican sogar chief.
Maumbalayantikasana, that you tapatemba which and san in jira mej on draw. Then the jing are also heavy and at the ended sawany mare.
Tendrijis, and J Big Chin say at the cars and jig chic dani t and chi changat and so beyond jia get chin the young pimp. And so we have now, in this birth, obtained embodiment in a perfect human body, obtained birth in this world that is filled with all manner of freedoms and advantages. But along with this we must also remember that this birth is not eternal, this human body is impermanent, because it is very fragile and ephemeral. There exist many causes that can lead to the destruction of this human body. Therefore it is said that, despite the perfection of this body, it is not eternal, it is easily destroyed.
[Tibetan verse] And the all-knowing Buddha, who sees reality as it is, said that there are very many causes that can lead to destruction, to premature death, but the causes that sustain life, that sustain life in the body, are extremely few. We must remember this. The causes by which we may die are very many, but the causes by which we may continue on are extremely few.
[Tibetan verse] And as one such example, one can give the coronavirus pandemic. The coronavirus is also one of the causes that can lead to destruction, to death. And very many people perceive this whole situation with the coronavirus quite negatively, becoming angry at this virus, thinking that in it lies the main cause of the death of many people. But the point is that besides the coronavirus there exist many other factors, many other such circumstances, causes that can lead to a premature departure from life. [Tibetan verse] Then the Azatani. And Naransa concept with Pashibalans.
And she mumbuch tend to yung the tastang around so tata to viagem talmurk mlind, such mburde, that's never kawata, such mbutan.
Тиндела ли тылатини дали с Хангигубага? Так арсана Тендюга тени там дитинги джим тела тини там чито, а сумбарвался вот индист. And this life that we now possess, birth in the human world, is very precious. And it is very difficult to obtain such a birth, a birth that would be filled with freedoms and advantages. And it is said that, despite these perfections, this life is interrupted very easily, because there exist many causes leading to death. Despite this, we must remember the opportunity that this life grants — namely the practice of Dharma, precisely this.
Life, human life, grants us this greatest opportunity, the practice of Dharma. The attainment of Buddhahood. And we must remember that, while granting such greatest opportunities for us, this life, on the other hand, is very difficult to obtain.
[Tibetan verse] Zbote la tani d'étan mais on va inverse.
Yo batan uh tati kansegure, tati sozulati djelon tetan yanati un chala sopa tang dikting yanayon, tozu pijut jet wummares tiny, pijut ying yomarwatani.
Tuzok Garsanatini tatsawatinga, theatre met samai, jandatsama garsenatani was a pitch to humarist tiny Well the chung in Jupyte Yomar Wat, what is goreta, di buldi, trotten de la tornant che Guayatanin, Degatanikarsena detente, calchimbure, and the other thing. And since we have obtained this precious human birth, we must take care to prolong it as much as possible. And for this we will need health — that is, I am speaking of physical well-being. After we have obtained such a body, embodiment in a human body that is obtained with difficulty, if we do not take care of it, that will be a great mistake. Even if we possess great wealth, even if we enjoy a good position in society, all these advantages will be unable to bring us any joy, any pleasure, because we simply will not be able to make use of them if we have no health, no good health. Therefore very many things depend on how well we feel, depend on our physical well-being.
Therefore, having obtained such a magnificent birth, a perfect birth in the human world, embodiment in a human body, we must take care of our health.
[Tibetan verse] Then the book that I manage mess on by nothing by now, but hasn't mechanovers. The boon la tonnante attaque, teni the bug tentant attack on the shiban tetani tentani tellatani uh rest. If we have good health, then we possess a very great resource. Very many favorable circumstances are open to us. But if we have no health, then we will be unable to make use of either our knowledge or our good qualities. For example, great erudition, education — all this will not help if we have no good health, because all our time will go toward repairing our shaken state of well-being.
Not even wealth will be able to help; we will be unable to make use of it, to manage it rightly, if we have no health. Plans, any thoughts, any intentions, any preparation connected with spiritual development — that is, I am speaking of the practice of Dharma — may also be called into question if we are in very poor health. Therefore the foundation is our health. Therefore we must take care of it.
[Tibetan verse] Digda Mandir, Karsenali, Takshilji, Dansango, Karsenat, Sangre, Khan Pretinga Tabuan, Dilatini, Dalinatani.
Tavši Yakshut, Tapshi Yakshutek underzi andi Zabzapchira, Watanrichi Dalina Tati, Sosuk Diethantasulatani, Tapshitya Tan Zabzovchia, Latazotani Kichemura. And to maintain good health it is extremely important to eat properly, and not only this, but also to do various exercises. That is, good physical activity. And as for food, it is best for us to take food that suits precisely our organism, easily digestible and suitable food. And of course it is very important to undergo a medical examination from time to time. That is, one should not wait until something in your organism . falls into decline; it is better to forestall it, to prevent it.
Treating illnesses is not very good.
Of course one will have to treat it, one must heal from the illness, but if it has already set in, that shows that we missed the moment in the past when this illness could have been prevented; therefore it is important to undergo a medical examination from time to time, and it is very important to be circumspect, prudent precisely in this regard.
[Tibetan verse] Mungo Chia Tavyagatani, uhrigatani tenet, have she read, Nasatu Zuzipola, Mayoni, Hungo, Yapo, Tendri Chapaina. Mazu Zibondella Carsanadin, Choten, Yahoy Honditason, Teng Aramso Carsan, Tamjurkin dead Service. Serambola Nitabure.
What is it, so late any garseni, ni bayongres?
And this illness has shown us that it is necessary to observe hygiene, that it is necessary to wash one's hands. That is, this whole pandemic that is taking place all over the world, it as it were shows us the importance of how — the importance of washing one's hands more often this illness shows, and doctors prompt us, give us much advice, give many instructions regarding how one can maintain personal hygiene so as not to catch this illness. I think that you are perfectly well informed, you know all this advice, and therefore this is what I want to say. One must take care of one's health, follow the instructions of these doctors, not because a virus, a pandemic, is raging all over the world, but because there also exist many other illnesses; one must try, as it were, to guard oneself against them. Therefore it is very important, for the sake of prevention, to observe all these instructions, to follow all this advice of doctors, in order to prevent the onset, the arising of illnesses. If we do not fall ill, then we have a greater chance of living a long life.
If we live a long life, then there is a greater chance that, in the course of this life, we will be able to accomplish something greater, to devote more time to meditation, to devote it to practice, to devote more time to such activities as can bring benefit to others, bring benefit to society. And so, in order to preserve this life, this precious life, birth in the human world, it is very important for us to take care of our health. Health is the foundation. And therefore I want once again to tell you to be circumspect, prudent in this matter and to approach in an all-round way the preserving within yourself of good health, good well-being, so that you do not go along a partial path, but consider, so that you have an all-round view of the picture. [Tibetan verse] Dendrelatini Daling asotambo Tani Chiriwa, Tambuti Ayon, Jung Jelatini Chivare, Parting Aran Sotata, Litten de Nibikalayon, Dendra Ganjwa, Nadelatini Daling, Aran Sotini, Nivorwa, and I think that's the other thing.
I mean Tamakarsen and Shivukablayon, Jungchilkarsen at Nikarsen, and Ningasu Tini Consiguere. Yeah, lit in the jib de nid and the chin, jumatazo chicatum ninja linda, and jik dendro de tasso, tata, nigarango lindan jumatl, and it's a very important thing. Jemala Tinidalina and Soyoditaso, that is jin Mambuchin Dow Titaso, and Soyon, Jinazo Tapshita, Mambo Chica, Tati Shibana, Tanichi Dalina, Tinidatanga, then so de la Sabchibatan, Tonaji Boyawatane.
And our body is, in its essence, composed of four or five elements. The four elements are the element of earth, water, fire, and air, and a fifth element is also considered, as space. In any case, our physical body arises as a consequence of these four or five primary elements. Our body also abides thanks to these four or five primary elements, and also in the end disintegrates as a result of the functioning of these four or five elements. It is said that each element dissolves into the previous one, and this dissolution speaks of the disintegration or destruction of these elements, which, in fact, manifests as the moment of death. We must be extremely careful, circumspect regarding those things that can lead to premature death, because there exist many such causes.
To strive to act so that life in this body is sustained as long as possible — that is, to maintain all those things, circumstances that .
And so this, in fact, is what I wanted to say. [Tibetan verse] Jallachi kachat minimbala sopa ta jellakont, that tendikasan tani, rap jobtacharaya, natinditani, mashivar watani.
That is what I wanted to say, in fact, regarding our body. Now I want to speak about speech. It is very important to refrain from unpleasant words. It is very important to refrain from using foul language, to try not to speak, not to utter such things as could provoke others, anger others, or sow discord in the relations of other people, set other people at odds. It is very important to refrain from such speech that falsely ascribes to others nonexistent qualities, virtuous qualities, attributes. That is, I am speaking of refraining from non-virtuous deeds committed through speech, and on the contrary, of holding to virtuous deeds committed through speech — this too is part of the practice.
[Tibetan verse] N'est-ce que Nyimbatazu Yapochini Tani Karsa Natani Sanirwa? Nyimbasa, Nyimbatazo Koran, Satan Dambata Jidalinatani Kuran. uh tindamidaling katasy tindy maimbatani or tindam ningtawn damanda katchatam Mandiwa Tandra Chi Dalinata, And from the standpoint of a practitioner, I would also like to add a few words: that we must use our speech in order to accumulate virtue. For example, through speech we recite mantras, accumulate mantras, read prayers — for example, such as the seven-line — the seven-line prayer to Guru Padmasambhava, reciting his mantra, the mantra of Guru Padmasambhava, reciting the mantras of Tara, reciting mantras for drawing near to one or another deity. And it is very important, through speech, to accumulate precisely such virtuous deeds. It is said that one who practices holds to the rule that during a session he, with his speech, performs virtuous deeds, accumulates recitation of mantras, and so on.
And between sessions he tries not to indulge in empty chatter, not to give himself over to such speech in which there is no meaning.
[Tibetan verse] And Mardavate Vukarsenat, lit dans la prenne Matharvatinza, Nakati, Mardavategukar Sanani.
Panto Coresa, Otano Indita, not inibasam Jimatus and a Tetanae, and Raj dinodango at the chimbundus And to recite mantras — the recitation of mantras possesses great benefit, it brings immeasurable benefit; it is said that the power of mantras, the power of mantras is not encompassed by thought — that is, one cannot express in thought, conceive of the power of mantras. Therefore, if you think that the mere recitation of a mantra brings no effect of any kind, is not . beneficial either for your body, physical well-being, or for mental well-being, then that will be a mistake, because a mantra, the recitation of a mantra truly helps our mind, truly helps our body, prevents illnesses, and so on.
[Tibetan verse] Semyo dita so garsenani, garsanani, twitinyang so linga yilsam chatang karsanani Gunitin and Totinjiatani Tapshi Mamboy is the Tapsi Mamboat and Ratapsi Tapsitji Gumaris, the Tapsit and Nikars and the Mango and Diggonikars and Tottenjia Tapsitazo, and Chenaiakundu. And it turns out that we, as beings, as persons, are composed of various components: this is our body, this is our speech, this is our mind — that is, body, speech, and mind — and our health is as it were sustained, maintained on various levels. One should not think that there exists only one method by which we can feel well. There exist many ways, many methods, connected with body, speech, and mind, that lead to good health. [Tibetan verse] Dickson Wella.
Oh, that is in a tayon, laurant sem delatini Nibba Chimbuyores, Tati Naraso Tadji Leenga Yisum, Zitanry Yoret Nani, Kasaguratani And tung patajan tung Tugumarese, Tugumarete, and Nayan Garsen, Tongata Batumarese, Kogukarsen and Nibyant Chuyores. Autre invitation around so sem dégonial cars and chunyamnchinayon ni batchigre. Tangarsan, Nathan Hungol, Lasukwa, Runan Hungol, Laswan, Dendigushlayang Rasuk, Semdikarsana Pichi Tanglayang Garsana Pimasakini Bachimbuyor is what indices.
Next, the third is our mind. It is said that the potential of the mind is truly great. Although the mind is such a phenomenon as cannot be seen with the eyes, nevertheless precisely in the mind is concealed the greatest power for the practice of Dharma. The most important thing is our mind, our consciousness. And, for example, for the prevention of illnesses, for healing from various ailments — this too all depends on our mind, on its disposition, because within it is contained a great power. [Tibetan verse] Semganon Lakan Segoretta Lama Kunjo Sum Sebana Sanditan Sebana Dagata, Donat and Kunjo Sum de Lata, Semganikasanani Tapay.
Tembujini, Tabaya Hojidalina, Tenduki Tabat Tembute Samgalana Yuguyat and Pekemudurasni And as for the mind, it is very important that we possess unshakable faith — faith in the spiritual teacher, faith in the Three Jewels. The Three Jewels are the Buddha, the Dharma, and the Sangha. It is very important that we truly believe, that we possess sincere, unshakable faith in the teacher and the Three Jewels. [Tibetan verse] Semganalatebat Tembu, Tenuchi Yonata tini Karsenatani, Kunjosamla Chaps and Druidalinatani Jamdu ottheniam chesombayna, uhate karsena, nipa sam jipachipato, maramsote layang karsena. Dewatè chamalayon deва syndsitam devi gataningaransamala dewati gurva, dewatigwanti, devi gjysagwana te kanrayes andatny devi ghitchapsud.
And thanks to our faith in the Three Jewels, we come to refuge in the Three Jewels. It turns out that faith is the foundation. Unshakable, immovable faith is the foundation upon which the practice of taking refuge is built, refuge in the Three Jewels. And this is a very powerful practice — through taking refuge in the Three Jewels we obtain benefit in this life, and we obtain benefit in our future, subsequent lives as well. And benefit, happiness is that toward which everyone strives, including ourselves. The causes of well-being, the causes of happiness and bliss are precisely contained in the Three Jewels, in the three supreme Jewels, and it is very important to perform this practice, to take refuge in the Three Jewels.
[Tibetan verse] Sim Chipothery.
The devi gjetit chaps and royatan sam djihad karsana jitsu de karsena ni karsena chansum topto sem chiebaz chantsuk, sem nyamnanchia oh tenithani karsenathani řestani, tenriti musan bayanathani ne pantoy restne. If we truly wish to enjoy well-being in this life, if we truly wish in our future lives to obtain benefit, to be happy, then it is very important to lay the foundation of this happiness and well-being. And this foundation is the practice of taking refuge in the Three Jewels. And if someone wishes not merely to prosper in samsara — in this life, in future lives — but completely to emerge from it, to attain the state of full awakening — that is, to become a Buddha — then it is very important to give rise to bodhicitta, that is, to give rise to .
the mind aspiring to bodhi, aspiring to full awakening. But here too it is necessary to remember that this bodhicitta is also based on the practice of taking refuge; it turns out that it is the basis, it is the foundation. Therefore, to say it once again in brief: if you wish for happiness, then you must take refuge in the Three Jewels. This is very important. If you wish to become fully awakened, then it is very important to give rise to bodhicitta. [Tibetan verse] Papa chimbu kan zarwatan chu nyamlenchenge Vendray in Dithazotang around Sogatan ti djint the nymatapa, ten nyamlin to gavsata, jamdrot ten nyamlenji And the garden so ten mambala tenikore tachi the chambug, yana tening assanding combat, yana mamba la ta Sanji Rukomand Tobiya Gatimrte la Tan aranimata chapsanjila chapsen chio send the sandjila chapsen door wah Sin tenderchi teni Sanji Latendrichi Chapsen Ruat Tegarsenatani Chinlovtani Batanto Chembu Tendriungre, Johnny Sanji Combatobagatani, Tim Drian Watani.
Youngrayangi Dali Nathan, you might arrange in the Dugovers, but you can't get the same. And since we are followers of the Mahayana, the great vehicle, it is very important to engage in these practices every day — every day to take refuge in the Three Jewels, every day to give rise to the mind aspiring to full awakening. And if we wish in this life to attain full awakening or, for example, to accomplish the Great Perfection, to accomplish the essence of the teaching of Dzogchen, then it is very important to begin with these very steps: to take refuge, to give rise to the mind aspiring to awakening. And as for, for example, refuge — where we say "I take refuge in the Buddha," "I take refuge in the Dharma, in the Sangha," and so on — then when we say "I take refuge in the Buddha," this signifies that we, in this life or in the future, will truly genuinely attain the very same state that the Buddha himself attained.
That is, it is a sign that in the future we will come to such a perfect state. And the practice of taking refuge endows us with such blessing, endows us with such might and power. That is, it lays those causes that in the future will lead to this state of Buddhahood. This must be regarded as a sign, a sign that in the future we will become Buddhas.
And it is also said that, in order to comprehend the supreme nature of reality, the supreme nature of all phenomena — that is, of all dharmas — we must take refuge in the Dharma, that is, engage every day in such practice. [Tibetan verse] Tendring around so la Tobiya Gachilangani Gindala Chaps and Chios and the Tendri Jidalinatani Garsana, and Gindan La Tendri Chapsatan Jamdonango Greest. And in order that, on this path of ours, we be delivered from fears, be delivered from dangers, we take refuge in the Sangha, the supreme assembly, which, like protectors, like guardians, will lead us on this path. [Tibetan verse] Then Jeffson and Sonbayina, pain t ni pe mambouyere, pain sam jimchebat andri naangasote. Shivchajini Tazuthamata, Jaguna Sutata, Tatatisud Dzondovirani, Swamatanriji, Shetav Gumarayastin Therefore do not forget the practice of taking refuge. One must hold to refuge in the Three Jewels, engage in this practice throughout this whole life; as long as we live and breathe, we take refuge in the Three Jewels every day, constantly.
And the power of such a practice is truly great and mighty. The benefit obtained through this practice is also incomparably great. One cannot even conceive of, it is impossible to conceive of, to encompass with the mind all that benefit which flows forth thanks to this practice. One can explain much about the benefit of taking refuge in the Three Jewels, but unfortunately our time is drawing to a close. We have little time remaining.
[Tibetan verse] Lingaro Semgunanda Karsenatini, sem te karsenat, tembujeni rat and tepa tembu, jini tenij dalila, l'ordina lingua yil simg, Guny Garsenatani Gansugretta Namnanchi Dalinat, Andregetani Gran Sugang Kar, Yupai Nat, Tendriza, Don Linchia Tangeratani, O Tavchi Dazu Tanikarsenani, Nchembayanadani, Panto Chemboyungress. And therefore, when we meet with such a time, when all over the world this pandemic, this epidemic of the virus is occurring, then in order to deliver ourselves from the danger of being infected by the virus and so on, here there exist a great many methods — that is, not one path, but many paths. One method is connected with our body, with our physical actions. Of this we have spoken. One method is connected with our speech. Of this we have also spoken.
We spoke of how one can recite the mantras of Guru Padmasambhava, one can recite the formula of taking refuge in the Three Jewels. There is a method or path connected with our mind, with our consciousness — this is our unshakable faith, our unwavering faith in the power of the Three Jewels, and so on. And so when all these methods, all these paths go together, are joined into one in body, speech, and mind, then we will be able to overcome any difficulties of life, including such as this illness.
[Tibetan verse] Therefore there exist various methods connected with body, speech, and mind. And thanks to these methods we can overcome difficulties, problems, the adversities of life, overcome the illness, the pandemic, and improve our practice. And in this way the preparation that we make, the action that we perform, must be all-round — that is, encompass various aspects, and not only one. [Tibetan verse] And our time, unfortunately, is drawing to a close, and we will stop here for today.