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ive degenerations； so it's not that we were all in some previous existence engaging in a particular action and the particular result of that is now undergoing the time of the five degenerations； but rather it is that we have engaged in various kinds of negative actions in the past； the result of which … the time of the five degenerations … is being experienced by all people； albeit in slightly different ways。
Question： I have a question for Rinpoche about renunciation。 Here in the West we like to have fortable homes； we have nice clothes； things like that； so I ask how we can practice renunciation without giving up all these things？ ＇Big laugh from class！＇
Rinpoche： It's very important to have a sense of satisfaction with oneself； that is to say； if we in general look at the way we behave； if we have some kind of enjoyment； we are always looking to better that enjoyment。 If we are wearing some kind of particular clothing； we are always seeking something which is more beautiful； if we have some delicious food； we are always looking for something to match that or better that food。 So our mind is not something very content at this point； so it's very important to develop a content and peaceful mind which is looking at one's enjoyments in a realistic fashion。 That is to say； whatever we get； be it the very best； we are never going to be satisfied with that if we engage in desire for perfect objects； or beautiful objects … we are always going to try to find something which is better than what we have at the moment。 With relationships； having friends； be they Dharma friends or whatever； when we e together； there is always going to e a time at the end when we disperse； and； for example； with our body； we have perfect human existence now； but this is not something which is going to last； it is something which is going to pass out of existence。 So if we have a mind which is attached to and desirous of better and better objects； we are always going to be within a state of dissatisfaction； so a mind of satisfaction is something that is extremely important to develop； and more will be said about this in tomorrow's session。
So before tomorrow's session it would be excellent if you could contemplate the subject matter which we have gone through today。 I have received this teaching many； many times from many high and extremely realised masters and they in return have received this from their teachers and thus we can trace the lineage back to Buddha himself。 So through the blessing of the lineage there is definitely some benefit to be derived from engaging in these contemplations。 Whether there is any direct benefit ing from me or not； there is doubt with regard to that； but with regard to the blessing of the lineage； as I mentioned I have received this teaching many times from many highly realised lamas； so remembering their instructions； I am imparting them to you。 So if you could engage in the practice of contemplation on the subject matter； that would be excellent。
RENUNCIATION
So to begin the teaching； let us correct our attitude； and contemplate … as far as space extends are existing countless sentient beings in a state of dissatisfaction or suffering。 In order to separate or liberate each and every one of those sentient beings； I myself must achieve the highest unsurpassable enlightenment and in order to do that I am now going to receive the mentary on the unmistaken path in the form of The Three Principles of the Path。
The Benefits of Hearing the Teaching
So again to reflect upon the benefits of listening to the teaching … if we use a quotation from a text called 'Wisdom'； then the first line of this reads that 'listening is the lamp which dispels the darkness of ignorance'。 So here the example is quite clear … in a worldly sense； if we walk into a dark room holding an oil lamp； or if we just turn the light on； through having light in that room we are able to see what previously we couldn't see because the room was dark。 So in the same way； if we think about the things which are to be taken up； the things which are to be abandoned； or the karmic law of cause and effect； or the view of suchness （that is to say the correct view of reality） as the objects to be seen in a room； then the light which will dispel the darkness of ignorance with regard to those particular objects which are to be seen in the room is the hearing of the teaching。 So through hearing then we are able to dispel ignorance about what objects are to be known （for example； the karmic law of cause and effect）； and what is to be taken up and what is to be abandoned with regard to our behaviour。 Then when we reflect upon this practice of hearing； it's not just hearing the teaching； the way we make the lamp blaze forth is through hearing the teaching and then contemplating the meaning of that and then meditating upon that in a single…pointed fashion。 For example if we take thusness； then through initially hearing the teaching on that； contemplating the meaning of that and then single…pointedly meditating upon that； we are able to achieve liberation from the cycle of existence。 Again then the root of this liberation is hearing the teaching。 It is like wanting to do something within a room and then carrying in an oil lamp to then be able to see what forms； what objects； are in that room and then getting to grips with those objects； or working with those objects。 So hearing the teaching initially then is something very important as it is like the lamp which dispels the ignorance with regard what is to be taken up and what is to be abandoned ie the karmic law which for us as practitioners is something that is extremely important and something that we should bee very familiar with； and then with regard to suchness； or the ultimate mode of phenomena； if we don't understand this correctly then there is no liberation。 So if we talk about two kinds of darkness； or two kinds of ignorance； both of which because their nature is darkness； are removed by the lamp of hearing the teaching。 So then the 'hearing is the lamp which dispels the darkness of ignorance'。
The second line of the stanza from the text 'Wisdom' reads 'hearing is like the weapon which destroys the enemy of the destructive emotions'。 So here then if we think in ancient India what was meant by weapons； it was like throwing…stars； daggers； swords and so forth。 However in these modern times there are various other kinds of weapons but whatever the weapon is； it is an object which is used to destroy something else。 In this case； the weapon of listening is used to destroy the enemy of the destructive emotions。 For example； if we are a person who has a lot of anger； through meditating on its antidote； love； we are able to overe that enemy of anger and thoroughly destroy it so it is no longer any burden upon our being。 In the same way； if we are a person who has a lot of attachment； either for our own physical form or for another's physical form or for some other object like a precious jewel； then we can reverse that attachment by thinking about the repulsiveness of that particular object。 Through this meditation we can lessen and then thoroughly remove and destroy this enemy of the destructive emotions which one has in one's mental continuum； or mind。 Initially then one must e to recognise what is actually meant by an enemy； what an enemy is； then after having that recognition we must apply the antidote or the weapon。 The weapon here which we are going to apply is something that we can only have gained through engaging in the practice of hearing the teaching。 So thus in the second line； the actual thing which destroys the enemy of the destructive emotions is like a weapon； and this weapon is brought about； or manufactured； through hearing the teaching。 So hearing then is like a 'weapon which destroys the enemy of the destructive emotions'。
The third line says that 'hearing the teaching is the best of all possessions'。 What we usually mean by possessions are various things which we might have in our house and which cause us a great amount of anxiety； or worry。 That is to say； the more possessions we seem to gain； they just seem to add to our burden of anxiety； that is to say； we worry that they might be carried away by thieves； or we worry about fire in the house； or these days； flooding in the house； destroying the wealth or possessions which we have striven so hard to gain。 So in the same way； when we think about the possession of hearing the teaching and the wisdom which arises through that … if we have that in our mindstream it is not something which can be destroyed by the four elements … water； fire and so forth； it is not something that can be carried off by thieves and bandits； it is rather something that is continually with us and which there is no danger of losing。 So the third line of this stanza from the text 'Wisdom' instructs us that wisdom is the best of all possessions for those very reasons。
So the last line of this stanza then describes hearing as 'the best of associates or friends'。 So we can understand this from our own experience … when fortune is with us then we seem to have a lot of friends or associates around us。 However when circumstances change for the worse； we do seem to find that