Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 30-minute teaching, Lama Zopa Rinpoche opens with the rope mistaken for a snake in dim light—an analogy for how we misperceive empty phenomena as truly existent. He develops the insight through three examples: a mirror reflecting, a magnifying glass igniting fire when sunlight meets it, a bell with dormant potential. Our minds, like these objects, already contain all potentials for enlightenment; obscurations are temporary, like clouds covering the sky. He explains three reasons sentient beings possess Buddha-nature: the mind’s empty nature holds all potentials, ultimate emptiness reveals no difference between defiled and pure minds, and this emptiness itself seeds transformation into enlightened forms. Throughout, he grounds the teaching in lived experience—showing how the same person’s emotions shift from aversion to desire depending on which reasons they contemplate.
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File: 03 1991 08 06 K.mp3
UUID: 5194efe8-b540-48a4-a785-90b24da1071a
Teacher: Lama Zopa Rinpoche 1
Collection: y Karma (Lama Zopa Rinpoche 1)
Date: 1991-08-06
Recorded at: Buddha House Adelaide
Duration: 30.1 minutes
Words: ~2,559
This concept of true existence. So that’s how we need the mind to understand as impure. So, like, one see the piece of rope, when one see I said, when even the piece of rope in the dusk of light, you see, and the distance in the distance, one saw snake. One saw snake snake, animal snake, you see, in the distance. But you see with the light and one come near, see, One see the absence of snake.
You see? No snake on this rope. There’s no there’s no snake there. You see? One see the absence of snake.
There’s no snake there. You see, it is just a rope, piece of rope. So so so so seeing on the piece of rope, seeing. You see? The you see where the appearance of the snake, where the you see?
You see? From where? Appearing a from where? Appearing a, you see, snake. You see?
So that is it. You see, that is completely you see that that is completely that doesn’t exist. That snake doesn’t exist. You see? Doesn’t exist.
So so, you see, seeing, realizing, discovering, you know, there is nothing there. And that that wisdom that wisdom, you see, that thought, that wisdom eliminates the wrong concept. The wrong concept, you see, the wrong concept, you know, the original mind, believing that is believing that is a snake, believing that is a snake, believing that is snake. So if you see perceiving the object, there is no snake there, Then that wisdom eliminates the concept the of the snake, believing in snake. So by eliminating the concept of the snake, that snake in the worry I mean, the fears, whatever, if it gets you see, and that doesn’t happen.
So similar similar, the the wisdom realizing the wisdom realizing, you see the this is a mind mind which appears but is empty of existing from its own side, that’s completely empty. That’s completely empty. You see? So by realizing this, you see that this that, you see, that which the that which is the Buddha nature. So by realizing this, then this wisdom eliminates the the, you see, stain, mental stain.
You see the concept of truly existent. It eliminates. It eliminates. So it eliminates. Then, you see, by by developing this realization, one is the it really, say, removes all the obscure the the disturbing kind of obscuration when it’s when it’s the the everlasting happiness, the liberation.
You see? And then you see? Then by developing this wisdom, you see, it frees the mind from the, say, even the subtle obscuration, subtle imprint that which which is on the mind. Then, you see, then that makes this mental continuum to become, you see, the dharmakaya. The the the wisdom and then the nature of this, the nature of this, and the ultimate nature of this, you know, then we say.
So the the point is this. So the conclusion is that this is, you see, the whole thing. Like this. Now. Like this.
But the, you see, the mirror the mirror able to reflect the object. You see, when the when the object comes when the object when the object is there, it it is able to reflect. You see, it is able to reflect. So this the potential is there. Potential is there already in me.
You see, potential is already there in mirror. So I mean, it’s just to it’s just a question of meeting the it’s just a question of meeting the it’s a condition. The condition is just a question of meeting potentials already there. So question of meeting the yeah. Question of meeting the condition.
When the condition happens, you see, it it is able to reflect. You see, the the ability power is there. Now same thing that the crisp magnifying glass the magnifying glass magnifying glass able to produce fire. The magnifying glass able to produce fire, able to burn things. You see, the power is there.
The power is there already there, you see, in the in the magnifying glass. So it’s just it’s just a question of meeting the sunlight, meeting the sunbeam. It’s a if it meets the condition sunbeam, then, you see, able to produce fire. You see, able to function. So the potential as it comes from this, potential comes from the the the it is already there.
You see? It comes from the the main you see, magnifying glass. Same thing when we’re using bell, when we’re using Gong bell, That the you see, potential is always there. The making sound potential is already there. It just needs a it just needs a condition to it.
You see some tools to hit on that. But the potential to make sound is it it it it comes from there. It is you see, it it it is there already. So like this so like this, you see, like this, you see, our natural the This is the nature of the mind. The mind that the mind that which is empty by nature, empty existing from the other side.
This is all the potent this is all the potent all the potentials. All the potentials are all the potentials are there. All the potentials are there. You see, that it’s just a question of meet it’s just a question I mean, already there, all the potentials, it’s just a question of meeting the condition. You see?
So that it’s just a question of meeting the meeting the condition. So you see, what do we meet what do we meet? You see? What if we meet wrong if we meet wrong condition, then you see then then you see, say, say, and the mental the, you see, mental continue get, you know, degenerate degenerate mind get degenerated in lower and lower. So but the result, the achievement, you see, we see the result.
What is it where it leads or what one obtains is the the lower realms. But by but by by having that by having that good condition by having that good condition to this mind which has all the potentials, you see, then you see, I see, it will become better and better, and then you see, it leads to enlightenment. So, you see, it has all the potentials. You see, the the mind that was empty from its own side, that was. So so you see, depending depending on the you see, depending on the conditions that, you see, that will create suffering.
You see? Say, depending on the depending the cause condition, You see? From from that mind, then one obtain one experience happiness. So so like this so such such as a condition, The the such as so here we here we we have met this this time this time, the we have met we have met with the not just one. the kind guru.
But Although, you see, the or even that is a kind qualified to see. Although, kind, perfect, qualified guru. For you see, say, many many of us. Here, then also, not just one. You see?
There are many others others, you see, including other. You see so and then not not not just kind, you know, and authentic good good condition, you see, kind qualified guru. And you see, then complete path, nothing missing, path to enlightenment. So you see, the right the right complete path without missing without anything missing. So so so you see, by meeting this by by meeting these conditions, then you see, then you see one.
Then it leads to the mind to become more and more pure, then it leads to to the highest, the pure happiness to full enlightenment That which which one can lead which one can lead everyone from all the which one can lead, say, which one can which one can free everyone from all the sufferings and lead to full enlightenment. You see? Full enlightenment, the fearless happiness, every sentient being that one can lead. So so all these, you see, every single sentient being that one is able to that one is able to, you see, bring to full enlightenment. So all this comes from the, you see, the see, all these potentials are there with, you see, with our mental continuum.
So that is the, you see, the mind that which is the empty of existing from its own side. That is the nature. So this so as sentient beings having this, stand as, defiled as, you see, as sentient beings who are defiled, you know, having good nature. So, you see, the because the mind is empty by nature, empty existing from the side. So you see, Buddha’s Buddha’s Buddha’s Buddha’s action Buddha’s holy action able to able to enter able to in able to enter within us, able to enter within our mind.
Able to enter, you see, able to enter, able to able to enter within our mind, able to function with our mind. You see? So to guide to guide us, you see, to to free us from all the obscuration, sufferings to lead enlightenment. So by that, you see, by that, then this is a Buddha. This is I say, that is the the Buddha nature that we have that that we have with the nature.
You see, of great significance, of Buddha nature. Then second thing second thing is There’s no, you see, in suchness in suchness of you see? I say, there’s no different there’s no differentiation. The The nature of the ultimate nature of the mind as as the the mind. And you see Buddha’s completely completely pure being Buddha’s, you see, the nature of the the whole mind.
So which means that, you see, that that this is that this is the as the defiled and the pure mind’s nature. The the ultimate of the mind is that one. There you see. There see. There’s no see, after that, there’s no differentiation, you see, in these two natures.
And the third, as far as as far as as far as you see the natural you see? As far as natural, You see, there’s no such thing as pure and impure. You see, as far as nature of one’s mind and see, Buddha’s nature of the Buddha’s holy mind, there’s no you see, there’s no you see, There’s no such thing in the pure and impure in the suchness or in, you see, in the in the emptiness. But as a as a except as a the nature, the mind on which the emptiness, you see, it depends on the the mind that is the basis of emptiness. So in the Buddhist the holy mind, you see, and these two these two, there’s differences.
It’s pure and impure. Pure pure and impure. In these two, there’s differences. And the basis of emptiness, there’s difference. Pure and impure.
But as far as as that’s emptiness, you see, there’s no there’s no pure and impure. And then third third one is that, you see, in this essence, in this is in in this nature of the mind In this nature of the mind, you see, the that is you that is the empty existing from from side. In this nature. You see? In words, see, in other words, this this becomes has a this this becomes caused.
Becomes caused. See, this and this one causes, you see, the to transform, you see, the mind to transform into dharmakaya. You see, mind transform dharmakaya. And then and then you see the body of the wind to transform into holy body, form body. This this causes the the mind the mind that was empty exist from from side.
See, this You see, the in this, there’s potential that, you see, to become this. This is dharmakaya and rupakaya. So so how would it according to the so the question is according to question. One first the first the first thing is a. So you see, see.
Yeah. So there’s a third third reason, then you see, other sentient beings we have default default mind, default, you see. Our sentient beings were default have, you know, the Buddha nature. Yeah. Have Buddha nature for the three reasons like this.
Having Buddha nature. So, however, you see, for example, there is the sky. The sky, the sky that is cloudy, sky that is cloudy, you see, foggy. Even there’s not one single light, you see, it doesn’t give any one single light, you see, you notice the sun, anything, stars.
But, you see, because because that that is not oneness, that is not oneness with it. The sky is not oneness with the cloud or with the fog. Nature of sky is not that, not mixed with that. It’s not that. So therefore, the cloud sky, you see, the cloud is temporary.
You know? Cloud fog that is, you know, can’t see, can’t give, it doesn’t give any light, it’s completely dark. That that just so this is temporary. Due to another cause of conditions, it happened. And due to another cause of conditions, it goes away.
So when you when you meet another cause when another another cause condition happens, this all the fog goes away. One hour, you see, completely dark, but the next moment it is completely gone away. So as so as it is always happening in the sky, you see, there, nice like this. So that happened because because, you see, everything has been arising. Everything depend rising, but upon causes and conditions.
So the nature of the sky is not that, not fog. So there’s a positive even though it so even though it’s obscured now, but it’s but because nature is not fog, so it gives possibility gives possibility, you see, to be cleared away and to have a clear sky space, you know, and have a sunshine as it will say to enjoy. So sending the the mirror that is covered by dust. So because the mirror itself is not one with the dust, so therefore, can be purified. And they can it can be separated away from the dust.
So the dust is there, and there is a temporary. You see, it’s not it’s not forever. Those gross conditions, when the gross conditions, it goes away. So similar in our everyday life everyday life, you see, on which we the person the person the person who was, say, a very strong observing. Say, the person, you see, who, say, who was an observer of aversion yesterday.
But today, we see by making up some reason, we see one one make up some reason, one makes up some logic or some reasons. We see some philosophy or some some reason. Then we see then one today, today there is strong desire. You see? That that those those conditions met strong desire to rise, you see, on that object.
But you see, but tomorrow, depending on depending on the condition, you see, thinking another re you think some other way, you think another reason, another, you see, another another another you think another different you think a different way, another reason, then that makes you angry to the on that on that same person tomorrow.