ple … if we plant a seed； the result of that seed can be something as huge as a great tree and yield lots of fruit。 So a huge tree es about through a tiny seed and in the same way a small action can bring about a great result； whether it be positive or negative。 We read in the biography of the Buddha that a child threw some grains into the Buddha's begging bowl when the Buddha was walking past。 Obviously the child couldn't just reach up and put them in the bowl because he was just a child and the Buddha was an adult； so there was a great difference in height。 But even through throwing these grains； it is said that four of the grains fell in the begging bowl and one fell on the circular rim of the bowl； and even though this cause was something very； very small； it is said that the result of this was that the individual was born as a wheel…turning king with plete power over the four continents。 So even from a small karmic action such as that； the result is something which is much； much bigger and this is explained clearly in the sutras。
Then the latter two of the outline of four are that if one hasn't generated certain causes then one won't experience the result of those causes； and the opposite … if one has accrued certain causes then one will definitely receive the result of those causes。 So here then if one engages in a virtuous action then the result of that is something definite which will e to one and vice versa … if one has engaged in a negative action then the result of that is certain to e to one no matter what one's circumstances。 We can still see this through an example given in the sutras： When the Sakya lineage of India （that which the Buddha belonged to） were destroyed； all wiped out simultaneously； two of them were hiding in a field； and it is said that even though they were far away from the battleground； owing to the light of the sun； the field caught fire and they perished in the fire。 So the Buddha was asked about this： 'These two people who escaped from the battleground then went to this field to hide … how is it that they died at the same time that the Sakya clan was wiped out？' He explained that even though they weren't in the actual battleground； then they still had a similar karma to die at that particular time。 So we can see various stories which give us solid examples of how that if we have accrued certain kinds of causes； their effect is definitely going to occur at that time unless that karma is exhausted in some way。 This brings us to the fourth of the outline of four which is that karma in and of itself never goes to waste； that is to say； it doesn't grow rotten and then suddenly disappear in and of itself； rather it is something that stays with us unless it is destroyed。 So here then we have the understanding that karma is not something which we have to undergo … we can； if we apply the right antidotes； rid ourselves of these particular positive or negative karmic actions。 So as it said then； the only good thing about bad karma is that is can be removed from our mindstream； or from our being。 For example if we engage in the practice of love； this is the antidote to anger； and the reverse is quite the same … if we generate anger； this is the thing which destroys love ie virtuous states of mind。 So if we have accrued a great amount of positive potential； or karma； this can be destroyed in a moment of anger。 And with regard to negative states of mind which we may have generated in the past； if we engage in the opponent powers practices of regretting and then applying the various methods of confession and so forth； we can rid ourselves of these negative karmic seeds which we have in our being since we have accrued them in the past。
So the stanza then tells us to also reflect upon the misery of this world； or the cycle of existence； but tomorrow in the section on passion； we will engage in the contemplation on the misery of the cycle of existence； so there's no need to go into this now。 So if you have a question or two？
Question： I wanted to ask about collective karma。 Rinpoche talked a bit about karma but how is it that one karma over…rides and brings a whole group of people to one disaster out of all the karma that there could be？
Rinpoche： With regard to the understanding of karma for an individual … if we understand this well； we will understand that through engaging in positive causes a positive result es about； and the same for engaging in destructive karmic actions or causes … the result of that will be something unpleasant。 So it is not that a group of people collectively engages in one particular action and then goes on to another action； but rather if we understand that through engaging in a positive cause； a positive effect es around； not only for ourselves but if say everyone in the room has generated a similar cause in the past then the result for all of us can ripen at the same time。 It's not that a group has to create a cause as a group； and then kind of all gather back and； as another group； have that result。 For example； if we look at time … now we are in the time of the five 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