Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this nearly four-hour session from a Mahāmudrā retreat, Lama Zopa Rinpoche opens with extended liturgical practice—Samantabhādra’s Prayer and Tārā praises—before moving to his central teaching: maintaining awareness of emptiness in daily life, not just in formal meditation. He uses the traditional verse comparing phenomena to stars, mirages, and dreams to establish that although objects appear vivid and inherently real, they lack any existence from their own side. The critical instruction centers on post-meditation practice: recognizing that all vivid appearances—people, food, objects, actions—are hallucinations completely empty of inherent existence. He emphasizes that this mindfulness must extend throughout the day: while eating, working, conversing. Intellectual understanding alone cannot transform the mind; practitioners must integrate emptiness awareness moment by moment in ordinary activity. Pitched at serious retreatants with foundational Buddhist philosophy.
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File: 11 2004 04 13 MR.mp3
UUID: 62fe8f66-9b82-420c-9a8b-5761e0aff1b3
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-13
Recorded at: Buddha House Adelaide
Duration: 228.5 minutes
Words: ~11,095
So in the volume two, the pretend to practice section, we’ll do we’ll begin with Samantabhādra’s Prayer. So this is page twenty eight. For Feast, page nineteen. Colophon. Your manifest body is at one time most beautiful yet still in horrifies.
Wherever you look your eye terrifies and rings all beings to humility. Your eye Page thirty four, offering and requesting prayer to Prajñāpāramitā. Page thirty four. So when Rinpoche does this, he recites the fifth verse before the fourth verse. He recites the fifth verse at the top of page thirty six before before the fourth verse and the bottom on page thirty five.
He recites the penultimate verse three times. The the penultimate one, he recites three times. The last one’s recited one time. Do the tia offering practice composed by Ramshet on page forty nine. So first, we have to bless the tea.
So for those who have high So then I’m doing everything back to front. We do the king of prayers, dedicate everything. So this is in the in the green book in the dedication prayer section, page nineteen. Green Book, dedication prayer section, page nineteen. So dedicating all these prayers for the success of the Maitreya Project, especially to receive all the funding as quickly as possible, and also for the success of all the various different FPMT projects.
I bow down to the youthful Mañjuśrī, you lions among humans gone to freedom in the present, past, and future. In the worlds of ten directions to all of you with body, speech, sincere mind, I bow down. With the energy of aspiration for the bodhisattva way, with a sense of deep respect, and with as many bodies as atoms of the world, to all you Buddhas visualize as real, I bow down. On every atom are Buddhas, numberless as atoms, each amidst a host of bodhisattvas, and I am confident the sphere of all phenomena is entirely filled with Buddhas in this way. With infinite oceans of praise for you and oceans of sound from the aspects of my voice, I sing the breathtaking accents of Buddhas and celebrate all of you gone to bliss.
Beautiful flowers and regal garlands, sweet music, scented oils, and parasols, sparkling lights and sublime incense, I offer to you victorious ones. Fine dress and fragrant perfumes, sandalwood powder, heaped highest Mount Meru. All wondrous offerings and spectacular array, I offer to you, victorious ones. With transcendent offerings, peerless and vast, with profound admiration for all the Buddhas, with strength of conviction in the bodhisattva way, I offer and bow down to all victorious ones. Every harmful action I’ve done with my body, speech, mind, overwhelmed by attachment, anger, and confusion, all these I openly lay bare before you.
I lift up my heart and rejoice in all positive potential, and the Buddhas and Bodhisattvas in ten directions, of solitary realizers, hearers still training in those beyond, and of all ordinary beings. You are the bright lights of worlds and ten directions, who attain the Buddha’s omniscience through the stage of awakening. All you who are my guides, please turn the supreme wheel of Dharma. With hands together, I honestly request you who may actualize parinirvana. Please stay with us for aeons, numberless as atoms of the world, for the happiness and well-being of all wanderers in saṃsāra.
Whatever slight positive potential I may have created, by paying homage, offering, and acknowledging my faults, rejoicing and requesting that the Buddha stay and teach. I now dedicate all this to full awakening. May you Buddhas now living in the worlds of ten directions and all you gone to freedom in the past accept my offerings. May those not yet arisen quickly perfect their minds, awakening as fully enlightened ones. May all worlds in ten directions be entirely pure and vast.
May they be filled with Bodhisattvas surrounding Buddhas gathered beneath the Bodhi tree. May as many beings who exist in ten directions be always well and happy. May all beings live in accord with the Dharma, and may their every Dharma wish be fulfilled. Remembering my past lives and all varieties of existence, may I practice the bodhisattva way, and thus in each cycle of death, migration, and birth, may I always abandon the householder’s life. Then following in the footsteps of all the Buddhas and perfecting the practice of bodhisattva, May I always act without error or compromise, with ethical, discipline, faultless and pure.
May I teach the Dharma in the language of gods, in every language of spirits and nagas, of humans and of demons and in the voice of every form of being. May I be gentle minded, cultivated in the six parameters, and never forget bodhicitta. May I completely cleanse without omission every negativity and all that obscures this awakening mind? May I traverse all my lives in the world free of coarse afflictions and interfering forces, Just as the lotus blossom is undisturbed by the water’s wave, just as the sun and moon move unhindered through the sky, Naively the suffering in the lower realms and in the many directions and dimensions of the universe. May I guide all wanderers in saṃsāra to the pure bliss awakening and be of worldly benefit to them as well.
May I practice constantly for aeons to come, perfecting the activities of awakening, acting in harmony with the various dispositions of beings, showing the ways of bodhisattvas. May I always have the friendship of those whose path is like mine, and with body words and also mind, may we practice together the same aspirations and activities. May I always meet a spiritual mentor and never displease an excellent friend who deeply wishes to help me and expertly teaches the bodhisattva way. May I always directly see the Buddha’s masters encircled by bodhisattvas? Without pause or discouragement for eons to come, may I make extensive offerings to them.
May I hold within me the Buddha’s genuine Dharma, illuminate everywhere the teachings awaken, embody the realizations of bodhisattva, and practice ardently in all future aeons. While circling through all states of existence, may I become an endless treasure of good qualities, skillful means, wisdom, so mighty, and liberating stabilizations, gathering limitless pristine wisdom and positive potential. On one atom, I shall see Buddha fields numberless as atoms, inconceivable Buddhas among bodhisattvas in every field, practicing activities of awakening. Receiving this in all directions, I dive into an ocean of Buddha fields, each an ocean of three times Buddhas in a space of a whisper of hair. So I too will practice for an ocean of eons.
Thus, I’m continually immersed in the speech of the Buddhas, expression that reveals an ocean of qualities in one word, the completely pure eloquence of all the Buddhas, communication suited to the varied tendencies of beings. With strength of understanding, I plunge into the infinite enlightened speech of the Dharma, of all Buddhas and three times gone to freedom, who continually turn the wheel of Dharma methods. I should experience in one moment such vast activity of all future aeons, and I will enter into all aeons three times in but a fraction of a second. In one instant, I shall see all those awakened beings, past, present, and future lions among humans, and with the power of the illusion like stabilization, I will constantly engage their inconceivable activity. I shall manifest upon one single atom the array of pure lands, present, past, and future.
Likewise, I should enter the array of pure but of fields in every direction without exception. I should enter the very presence of all my guides. Those lights of this world who are yet to appear. Those sequentially turning the wheels of complete awakening. Those who reveal nirvana, final perfect peace.
May I achieve the power of swift magical elimination? The power to lead to the great vehicle through every approach, the power of always beneficial activity, the power of love pervading all realms, the power of all surpassing positive potential, the power of supreme knowledge unobstructed by discrimination, And through the powers of wisdom, skillful means, and samadhi, may I achieve the perfect power of awakening, purifying the power of all contaminated actions, crushing the power of disturbing emotions at their root, diffusing the power of interfering forces, I shall perfect the power of the bodhisattva practice. May I purify an ocean of worlds? May I free an ocean of beings? May I clearly see an ocean of Dharma?
May I realize an ocean of pristine wisdom? May I purify an ocean of activities? May I fulfill an ocean of aspirations. May I make offerings for an ocean of Buddhas. May I practice without discouragement for an ocean of aeons.
To awaken fully through this body self away, I shall fulfill without exception all the diverse aspirations the awakening practice Have all Buddhas gone to freedom the three times everywhere? In order to practice exactly as the wise one called Sumantabhadra, all embracing good, the elder brother of the sons and daughters of the Buddhas, I completely dedicate all this goodness. Likewise, may I dedicate just as a skillful Svandhabhadra with pure body, speech, and mind, pure ashes, and pure Buddha fields. I shall give rise to the aspirations of Mañjuśrī, for this bodhisattva practice of all embracing good, to perfect these practices without discouragement or pause nor future aeons. May my pure activities be bound and qualities boundless, and through abiding in immeasurable activity, may actudize infinite emanations.
Limitless is the end of space, likewise limitless are living beings. Thus, limitless are common afflictions. Let my aspirations reach be limitless as well. One may offer to the Buddhas all wealth and adornments of infinite worlds in ten directions. And one may offer during eons numberless as atoms of the world, even the greatest happiness of gods and humans.
But whoever hears this extraordinary aspiration and longing for highest awakening gives rise to faith just once creates far more precious positive potential. Those who make this heartfelt aspiration for the Bodhisattva Way will be free of all lower rebirths, free of harmful companions, and will quickly see Amitābha infinite light. And even in this very human life, they’ll be nourished by happiness and have all conducive circumstances. Without waiting long, they’ll become like Samantabhādra himself. Those who give voice as extraordinary aspiration will quickly and completely purify the five boundless harmful actions created under the power of ignorance.
Blessed is supreme knowledge, acts of body, family, attributes, and appearance. They will be invincible to vast interfering forces and misleading teachers. And all three worlds will make offerings, going quickly to noble Bodhi tree and sitting there to benefit sentient beings, subduing all interfering forces, they will fully awaken and turn the great wheel of Dharma. Have no doubt that complete awakening is a fully ripened result comprehended only by a Buddha, of holding in mind by teaching, reading, or reciting this aspiration the bodhisattva practice, nor to train just like the hero of Mañjuśrī who knows reality as it is. And just like Samantabhādra as well, I completely dedicate all this goodness just as they did.
With that dedication, is praised as greatest by all the Buddhas gone to freedom in the three times, I too dedicate all my roots of goodness for the attainments of Bodhisattva practice. When the moment of my death arise by eliminating all obscurations and directly perceiving Amitābha, then I go immediately to Sukhāvati, pure land of great joy. Having gone to Sukhāvati, my actualized meaning of these aspirations, fulfilling them all without exception for the benefit of beings for as long as this world endures. Born from an extremely beautiful superlative lotus, in this joyful land, the Buddha’s magnificent mandala, may I receive a prediction of my awakening directly from the Buddha Amitābha. And receive the prediction there may create vast benefit for beings throughout the ten directions with a billion emanations by the power of wisdom.
Through even the small virtue I’ve accumulated by offering this prayer, the Bodhisattva practice, may all the positive aspirations of beings be fulfilled in instant. Through creating luminous positive potential, by dedicating this prayer of Samantabhādra’s deeds, may all beings drowning in this torrent of suffering enter the presence of Amitābha, through this king of aspirations which is the greatest of sublime, helping infinite wanderers in Samsāra, through the accomplishment of the scripture blazing with prayers. May suffering realms be utterly emptied all beings. So I think we’ll do some Tārā praises. And then Tārā practice.
So page four. Page four in the Tārā practices in the first volume, volume one. I want to make an announcement also. It seems that there is something called a European wasp. Yeah?
European wasps? Okay. So it seems these European wasps are in the actually, looks like everything’s in the Gompa. Does anyone know why they’re all coming for the teachings? Rinpoche is not coming or the light.
Is the light different than before? But there seem to be more than we’ve had. Hot. It’s hot. But there seem to be more tonight than previous nights.
They overnight. They stayed overnight. Okay. I think Rumacher. Yeah.
Rumacher. No. Actually, Rumacher said all the insects could come. That’s right. That’s why they came.
So they came. Okay. So there is this thing called a European wasp. And does it look like an ordinary wasp? How do you know?
Oh, it’s bigger. With black stripes. Okay. It’s big, it’s yellow with black stripes. So if you see that European wasp, it’s apparently, if it stings you, it’s very, very painful.
So there has already been one has come into the gompa. So I think the the message was just to be extremely careful just to look out because they they could be in the gompa. And if you see them, apparently, they can be quite aggressive when they’re cornered. So just be just be very, very careful. Oh, so then there’s another.
Okay. So there’s another message. This is a message from the shop that there’s a lot of torches in the shop now. And there’s a lot of batteries for the torches in the shop now. So I think people have been walking up and down on the millipedes.
Also, I think if you find millipedes, I think we could we could collect them and send them up to Rinpoche’s house. Could somebody get a bowl and we can put a bowl? And then if you see millipedes, you can collect them and just put them in a bowl and send them up to Rimshi’s house. I think they can be dead or alive. The dead ones also will get blessed.
Dead anything, actually. A few people put their hand up then. That’s not how you get up to Rinpoche’s house. There are easier ways. Okay.
So we’ll do some entire praises. Page four in the green book in Tārā appraise section. So this Rinpoche requested Tārā appraises for the Mantra project. Now also the success of all the various different projects, the various different FPMT projects, especially since she has a lot of new projects in Tibet. Scouting with the letter wholeness ever never she does come homage and me virtuous peace for she has filled his peace nivant she in our withalman soul are destroyer of the great evil form.
When I started under not a sheet of specific and age. Homage for a liberating bow by the set of three nage. Destruction so spirit, yes, she has embraced her supreme heart. He expressed her wisdom Tantra, and prostrations at twenty one. O my prostrator, the knower, transcendent liberator.
Homage Tārā swift Homage to the liberating, born by the set of three natures. Dhose rays also conscious precious and rays cost to supernal tour? These phrases with the roman dress and prostrations at twenty one. O my prostrate to the noble transcendent liberator. Homage Tārā swift heroine, eyes like a lotus.
From Romany’s statements of the Lord of the three worlds, Lord. Homage, she whose face is like a hundred full autumn moons. I may never in a hen are sending out my shadow turn. Homage she may read them blaze like a on ending far abide. Rise and up and joy surrounds you, trips of enemies destroy.
Homage, she is dressing round with her palm and with her for peace, scouting with a letter wholeness, ever never she has conned. Homage and me but just peace for she has filled his peace never on. She now with all my soul, a destroyer of the great evil. Homage, she will just surround it, tearing both what is the sun. Breathe with all my knowledge, mantra, arrangement of the tenet.
Homage jury wishes the letter of the shame of syllable. By first time, she says the three words. So the last one in Tibetan. World supreme guide of human beings be tamed. Teacher of gods and human beings to you, the completely and fully awakened one.
The endowed and send and destroy the glorious conqueror. Subduer from the Shaky clan. I prostrate, make offerings, and go for refuge. Virtue of the priests The divine purity, to the Dharma, the pacifiers, I prostrate. Those who are liberated and also show the path to liberation, The holy field qualified with realizations, who are devoted to the moral precepts, to use the sublime community in tending virtue I prostrate.
Homage to supreme all three ever devout homage. Moly of respect bowing with bodies, many as all realms, absence in all aspects supreme favor, patronage not commit any non virtuous actions. Perform only perfect virtuous actions. Subdue your mind thoroughly. This is the teaching of the Buddha.
A star, a visual aberration, a flame, an illusion, an illusion, a drop of dew or a bubble, a dream, a flash of lightning and cloud, see conditioned things as such. Through these merits, may sentient beings attain the rank of all seeing, subdue the fourfold māra, and be delivered from this sorrow’s ocean, perturbed by the ways of aging, sickness and death. Don’t turn the page. We just meditate in this verse, this one stanza before dedication. Don’t turn the page down.
What We’re we’re meditating on the pannata verse. What’s the of the What’s the translation of the after the star? A visual aberration. A flame Visual aberration. Visual aberration.
What’s aberration? Aboriginal vision. I think that fits very well in Australia. Aboriginals vision. And news if it’s New Zealand, it should be Maori’s Maori.
A visual Maori. Maori’s Maori’s Maori’s vision. Right? So what what what Visual means to do with the eyes and aberration means a mistaken mistaken appearance. Mistaken what?
Mistaken it means it means mistaken. Mistaken Mistaken perception. Vision. It is a, you know, mistaken appearance. But the Tibetan term doesn’t it’s not used for every mistaken vision, illusion.
The for example, a magician person a magician person transform transform the magician person illusion, the audience, people’s senses, and there’s appearance in a beautiful palace or beautiful man or woman or elephant and so forth. Know, beautiful Mercedes or the beautiful island beautiful island or beach or something. Very high waves, magician person, illusioned people’s senses in the head, very high waves, very high waves on Australia. Many story high wave waves. Anyway, so that is not that’s not called.
Every illusion illusion vision, that is not count. Illusive vision is not called. It’s illusion, but it’s a it’s a hallucination, but it’s called, Yeah. Something not clear. Floaters, it’s an unclear vision unclear vision.
But I think, you know, the hair falling down, which is something that some people have vision of hair falling down the food, you see. But there’s no hair falling down. So these kind of things, I think, as used that example. So something not clear. Not yeah.
Something that, you know, That was outside, you know, damaged. For example, when you put the eye drop, then, you know, it’s fuzzy. Fuzzy or what do you call it? Fuzzy. What?
Blurred. Blurred. That looks exact. That is and we have blurred. So you put eye drops.
You see, you don’t see the person very clear. You know, that can you see, you see, they’re not clear. The letters or something. Yeah. So kind of meaning, not not clear vision, you see.
But the magician person magician person, you see the illusion of people’s senses and you see all the magician care person can perform the whole city or can create a whole city or, you see, as I mentioned in the beach or whatever, all that, you know, many beautiful buildings, houses as well. Very high buildings. Can can you see? So but they they they do see very clear. They do see very clear, but it’s not true.
I see. Like like you see like we see here, we see everything truly existent. Everything truly existent. We’re we’re clear, but doesn’t mean true. It doesn’t mean true.
It’s in reality, you see. So everything appear inherently existent. You see, there’s a you have appearance, you know, the for this the sense of every form appear inherently very clear. And then in a sound, you hear listening. Even my voice when you listen, inherently listen.
Voice, very clear, and then smell. So when you go to toilet, smell, inherently existent. You see, very good example of. Very good example of. Objective existence. So when somebody nearby, you know, somebody next next person did fart after eating lots of reddish or some after eating or catch cold, you know, person person get catch cold or eating something that produce gas or, you know, some food makes a very bad smell.
You see? So so anyway, I had a very good time for meditation emptiness. Mahāmudrā. It’s an excellent time to excellent time excellent moments of meditation on Mahmudra. Mahāmudrā, the bad smell.
So anyway, So when we when we eat chili, you know, as the object, we refuted. Hot hot, real hot from its own side and real sweet from its own side. When it’s sugar honey, it’s a real sweet from its own side. Not sweet merely by your mind, not hot merely by your mind, but hot hot, you see, from real real hot hot existing from the side, real sweet, you know, existing from the side. No no slightest question in your mind.
No slightest question in your mind. Hundred percent belief. Hundred percent. No question. No slightest question in your mind.
But that’s true or not. See? That’s you see, that’s the present true. So that is it. And And right now, we’re sitting on the cushion, especially the hard cushion, On the floor, hard cushion, especially in a way, whether soft cushion or hard cushion.
So tangible object, you see, it doesn’t appear merely labeled by your mind, even though it is nothing except what is merely labeled by mine, but appear to you as a tangible object. Something hard or soft. You see, from a real one, existing from its own side, one hundred percent is true. No slight doubt. So everything, no doubt.
You see? The whole thing here, the whole yeah. Whatever. All the form. See?
This blockage here, the lights. What is all these lights? These lights and even the flies with those flies going around. So everything really one. Those flies jumping there.
Those flying around the lights. So real fly. There’s a real fly fly, see, appearing from a sign. So so those those it’s called chenrezig, you know, can it be can it be? That cannot be right?
Okay. So it was a canopy. So you see when you look at all those colors, They do not they’re not they are nothing other. They they they are nothing other than what’s immediately left of our mind, but all the let me see. When we look at him, up here.
Totally something else. Totally something else in appearance. See, this color, red red from its own side, green from its own side. So those designs, flowers, those are special signs, this yellow color. So everything from its own side.
Yeah. So everything’s nothing nothing nothing nothing nothing. There’s no one thing that appears to us according to reality, opposite to reality, which is not which is not there, which is not there, which doesn’t exist at all. Science. Even at the moment that that part of appearance, you see.
Existing from its own side. So just just to finish this talk. So And this is the main part of the subject. They will so in reality, I, action, object, all these all these phenomena. So just close eye.
Just just close your eyes. So it doesn’t mean when you meditate, you have to close eye. It doesn’t mean that, but just to just to concentrate, you know, precise meaning. So eye, action, object, all the phenomenons, form, sound, smell, taste, tangible object. All these objects around here, the various forms, colors, shapes, sound, smell, taste, tangible objects.
Until that, hell enlightenment, saṃsāra nirvana, lower realm, upper realm, the realm of happy times, microdipping, happiness and problems. All these, what what what are they in your in your reality? How they exist or they are what they are what they are in the reality? Nothing nothing other except what is merely imputed by the mind. So, Meditate in this meaning, meditate in this reality, in this reality.
Keep concentration, awareness in this reality. Self, I, the person, the meditator, it’s also mainly left of our mind. What it is, what is mind. This is mental self self are the person. What it is, nothing else.
Nothing other except what’s mind. So it’s empty. So it’s empty of existing from their own side. It’s totally empty of our self, I, person, and the mind, totally empty of it. What it is, what is merely labeled by mind, so they are totally empty of existing from their own side.
The other gets the the the base to be labeled are. What it is, there’s no other no other except what is merely labeled by mind. So therefore, it is totally empty of existing from the outside from its own side. As well as the five and the five aggregates, one of which the general aggregates is labeled, mainly imputed. That name aggregates you see, it’s a mainly imputed But the base, including that.
So this collection of the file. So the form, not one by one. What it is, no other except what is merely imputed by mind. So, therefore, that area of form do not exist. It doesn’t exist at all.
It’s empty. It’s empty of existing. It’s it’s totally empty. Not even slightly. Slightly even atom up.
The in the form even slightly in atom. It doesn’t exist. Slightly even atoms of that. It doesn’t doesn’t exist at all. In that very emptiness, there’s no form.
Nothing exists. Any emptiness, even the emptiness itself doesn’t exist. Meditation, emptying emptiness of the emptiness. Same, the feeling I guess, the feeling, what it is, no other except what is middle, upper, bottom, mind. So the the I guess, the feeling therefore, I guess, the feeling It’s totally it’s totally empty.
It’s existing from its own side. The discriminating objects. What is it? What is not other except what is merely imputed by the mind. What exists is not other, don’t know what is except what is merely imputed by the mind.
The mind. Just Just imputed. Just imputed that. Made up made up that name. The aggregates of the cognition.
Mngon shes, Merap, that name. Believe in that. So the Likewise, cognition, therefore, appearing as one existing from its own side. The appearing real one existing from the outside. It’s hallucination.
It’s a hallucination. It’s an illusion. It’s not there. That one is not there. Doesn’t exist.
Totally doesn’t exist. Even out of all that. There are a case of can’t be compound. There rest the mental factor. On the fifty one, the mental factors, but about the condition, feeling.
The rest from the fifty one, the rest. What it is? The the what exist? Combine the aggregates, what exist? What exists is no other except what is merely imputed by the mind.
What the mind of the mind is just simply just made up that made up that name. Imputed on just the. This compound I get, which which is appearing other than what’s middle labeled. This one is total hallucination. Completely.
Do not exist. Totally. Doesn’t exist. It’s not there at all. The awareness of consciousness, what exists, what is the merely labeled by mind?
Just the mind, just create the name. Just thought name, just made up name. Simply just made up name. Other than that, other consciousness, appearing other than that from its own side, the total hallucination. Meaning, it’s total nonexistent.
It’s not there at all. This combo in this house, what exists, what is merely imputed. So that mind simply just made up the level. Gompa, house, this whole other than that, appearing other appearing other than that appearing other than that, opposite than that, Real one is a real one in the sense existing from some side. It’s total hallucination.
Meaning, it’s totally nonexistent. Right there from where it disappeared. It is totally nonexistent right there. Even the mind is that was imputing, merely imputing the phenomenas. Even the mind itself, that which is merely imputing, even the mind itself, does imputation itself.
It’s also also merely imputed by thought. That which has no color, no shapes, no form. That function. Maybe imputing or simply name. That’s also imputed.
It’s also imputed by the thought. Clear. Breathing nature is clear, not obstructed by substantial phenomena. So they are all all clear. Like that, send the mind.
Not obstructed, but but since it has karma, so it’s clear. This is clear. That’s the function. Perceiving object. It has clarity.
It’s not all started Its nature is luminous. It’s clear. I need to clear. Up here, object. Proceed object.
That was colorless, formless, shapeless. That was the function, simply imputing the label, making up labels. That’s the base. That is the base, and mind is the label imputed by thought. So mind, just simply matter.
That’s all. Name. Main name. So there’s no such thing as mind. Real one.
Real one appearing from the which appears from there. That’s total hallucination. Meaning, there’s no such thing. Totally doesn’t doesn’t exist. Look at the very nature very nature of the mind into this.
And so I, the extra object, all these object that was appears to our sense of eye. And to perception of ear and nose, tongue, and body. So so now here, something opposite contradictory, something opposite to the the reality. Here here, how they appear. So far, what we have been believing.
So yes. So totally totally something else. Totally different world. Totally different world. So what we meditate is reality.
Now what’s here? Now all these, the way they appear and so far what we have been believing is another totally different world opposite. So anything that we say anything the the way things appear in Tibetan was called It is contradictory to the or reality. You see the way it is. If it’s contradictory to the reality, and that’s that’s the false, definition of false, false view.
If the appearance is according to reality, according to reality, then that’s the truth. That’s not false. That’s the truth. The definition of truth is that it was a coincidence. So all these forms are smell test as well.
All these the way the things appear. Not only from this morning we’ve been believing, but from birth. All of that from being, it’s a birth we’ve been believing. You see, all this appearance a as a reality. True.
So we’ve been following. So we’ve been we’ve been following. They’re, say, wrong concept, the ignorance. From beginning, it’s rebirth. Believing that projection of ignorance, that all these things which is simply projection of ignorance.
Believing is so far, believing, it it it is true. So having believing having believing the whole having believing whole say, having believing, you know, the false view is correct. Is the false the false view as a reality. So is the way things appear. Is the way the way things exist, the reality.
So if they are conducting, so if the way things perceive is I know, contradictory, not harmonies, but contradictory reality. That’s false. So here, so by following the ignorance, we have been living in the hallucination. We have been living from beginning this it’s not it’s not just now, not just this morning, not just from the birth. From beginning, there’s time with the beginning.
Even Buddha cannot even Buddha cannot see the beginning of our because beginning of our influence cannot see because Buddha. What Buddha sees, our influence has no big continuation of our influence has no beginning. Has no beginning. Our we have been we have been living life in a hallucination. See, no beginning.
So this so this this fundamental suffering, this concept, this habituation, this trapped in this habituation, the mind is stained, contaminated or stained by this ignorance, and it’s negative imprint and traps in this habituation. So from beginning, this is a but because of projection of the universe, believing this is a reality that which is only hundredth nation, but I believe it’s a reality, true. Because of that, so far, the reason why we did not achieve liberation from saṃsāra, so far we didn’t see we didn’t see unable to end suffering saṃsāra. So far, we didn’t cease didn’t get to cease the delusion karma. That’s because we didn’t see we didn’t somehow we didn’t seize the ignorance, the concept of in existence.
So what we we should even though not that much tell subject, didn’t come to haven’t reached this point. But however, many us heard already so many times the problem, particularly for the Lam, when we receive Lamrim teachings, the section of the Three Principal Paths, and then from, I think also may have heard from other masters, from other text. But in this however, so almost everyone, most of them have heard some may heard very extensive, you know, from other texts. Some have, you know, just the essence from Lamrim. However however, if you don’t meditate, if you don’t maintain, I say, if you don’t if you don’t if we don’t let’s see.
If we don’t put the teachings, which is the reflection of our mind. That means the the negative part, the ignorance and the projection of ignorance or the accuracy. So teachings all those teachings, reflection of our mind, middle of our mind. See? So, however, then when we then we see, then when you when we realize emptiness, when the wisdom wisdom realized emptiness, the seeing emptiness, when you have direct perception of emptiness, then the then especially with when we reach the path of seeing, then the They have they have say, the profound wisdom, the perfection of wisdom.
There are four types of gone beyond wisdom. The going beyond the wisdom path. So that’s the wisdom directly. The which directly sees the dharmadhatu. We don’t realize in this, especially with direct person, which does the function directly, you know, directly sees in the gross.
So that’s called the wisdom path, the wisdom gone beyond. Nature, Śūnyatā’s gone beyond. So gone beyond of the gone beyond of the nature. So phenomenas are gone beyond from the inherent existence. You see?
The the phenomena phenomena’s the nature, you see. The nature is the nature is emptiness beyond beyond from inherent existence. Do not have any. So all the emptiness of the phenomena’s profession has gone beyond wisdom of nature. And then, they’re going they’re going beyond the result.
So so especially when we see And then the then the teaching become mirror. Oh, I see. Although, know, I see about, you know, talking to experience. Yeah. So, yeah.
So that so that the teaching is a reflection of that, you know, the wisdom. So that’s anyway, so should so we’ll put the teachings over we will put the teachings that we heard or started to have on our on our daily life view daily life view of view of sense of the eye, ear, nose, tongue, view, the politicians on that on the concept. Mhmm. So that mhmm. Okay.
That way, I think, it become meditation for twenty four hours. So say, However, there are many there are many there are many hundreds of there are many thousands of pages talking about the emptiness of phenomena. Many hundreds of years of to to negate to realize to negate the concept of inherent existence or to realize the objectivity is empty. You know? Is that true?
And false, and then there’s an empty, or nihilism. However, the however the very however the very point, the very essential, the very point the very point is not only maintaining during this sitting meditation, not only mental noting, such as analysis of one problem and so forth, sitting meditation. Some few minutes or something like that. Not on that. Most most important.
Not that not that, you know, do some In few minutes, doing something, you know, meditation that then then rest then rest day, then then rest the rest day of your life. No connection to that to that session, to that meditation session. The the rest of the day of life is something else that the rest of the day, while I was working, working, mixing with the people. No connection with what you meant it in in in general session. See, they wanted and empty that for the rest of the daylight.
You see, then totally then totally believe in what ignorance what ignorance says, what ignorance tells you, what the when they what ignorance project, you know, hundred percent believe in the rest of the day. That you see, rest of the time, you know, just, you know, living life living life hundred percent believing. You see? This this is reality. You see?
That then that’s that’s that’s why that’s why that there’s no continuation of that there’s no continuation of that meditation session awareness. So that’s why that’s why during the during the break time from sitting meditation, however, when we mix with people, talking, working together, the busy life, the the break time from sitting like this. Okay? So that’s why. Rest of the day then, you see, totally about hundred percent totally believe in the projection projection of the influences.
This is the inherent the true existent appearance object. All these eyes, objects, everything, they’re not one single doubt. That’s true. So from this, say, all the all the emotion processes. You see, all the negative emotion processes, ignorance and attachment, pride or all the whole the whole gangs the whole gangs the whole gangster.
The whole gangster. The whole the whole mafia. The whole mafia comes. The whole mafia or the The whole terrorist comes. The all the terrorist comes.
You see? Yeah. So you see, we did some meditation in the ceiling. We did some meditation in general session, but rest of the day is same. Did some mean, some things or some analysis, but few minutes.
But the rest of the day, the rest of the day did rest of the day looks like rest rest of the day, there’s no connection to that sitting meditation. See, didn’t like, didn’t meditate on emptiness also, you know, or I didn’t have understanding of emptiness. You think the rest of the day life, you know, how we how we how we think how we how we think and how we behave. So so like look like there’s not look like no understanding of the never heard about emptiness or the you know, like, never mentioned on emptiness. So there’s no let’s see.
There’s no any you don’t see any effect. As a the Buddhist thought thought thought thought thought thought thought thought thought That is not said in that text. There’s one short teaching by Geshe Langri Tangpa. Think I have translated that, but very effective instruction teaching about about one of the page. I mean, depends depends on how the letter is small.
Page depends on how the letter is big or small. So So I think that I think that is talking I think that is talking to me, I think. It says, even one talks so much about emptiness, in essence, if you want to talk, actually, you know, say, talk so much how things, you know, empty things are empty or in. Talk so much. But when somebody presses you, when somebody criticizes you, attachment rises, anger rises.
And when somebody presses you, attachment rises. When somebody criticizes you, immediately anger rises. So then the the text example says, so then the mind of the person is not even near to the not even near to the right view. Not even near. Not even near the practice.
Just just mere praise, attachment rises and just mere criticism, anger rises. The attachment to. There’s no. There’s there’s no even a small practice. There’s no even small practice.
This practice side of the and there’s no if you’re not there’s no even small practice of the like, see. There’s no I see. There’s no even small there’s no even small side of the practice. So it means far, you know, not even close nearby. No question if I did very extensive studies.
I see mentors know. See. So so here, we need to we need to that’s not sufficient. Of course, that leaves much positive imprint and, you know, that even we read one page of teaching on emptiness. But something to affect the daily life, you know, something to really change, something to transform, something to change that they like.
You see, the rest of the daylight in there. So I need to need to practice or need first in it mindfulness. Meditation during the work. Need meditation. So to meditate.
Need to maintain emptiness during the work. In in busy life. In the meditation. Then the very basic thing about how you can do meditation is mindfulness. The minute.
The minute. The minute. The minute just not here. Just not here. We see people.
I see you. You see me. So we’re seeing people, these objects. However, the minute you don’t practice mindfulness, the minute you allow your mind to believe this is true, then it becomes the basis to attachment and all these delusions. You see?
Like that. So, they kick. So, cause of saṃsāra, cause of lodgings. Not an obstacle for not an obstacle for the mind, not an obstacle for realization. So that’s what it is.
So that’s what it is. The minute the the minute the minute when you practice mindfulness, that is a hallucinations. That is a hallucinations. That one’s extremely important, so essential in the life. So as I often say, looking at hallucination, looking at looking looking at hallucination, I say, looking is it looking at I said, look looking at the hallucination.
Say, looking at the hallucination, that is hallucination. So that one is so that one is so essential. That one’s key. That one’s that one’s very important refuge. The important refuge in the the case of to not be called saṃsāra.
That’s the ones we are dealing with Dharma. So the real refuge is it yeah. Buddha Dharma Sangha, Buddha is the founder of refuge. Dharma is the expert. Sangha is a helper to exercise refuge.
So this one, the mindfulness. Yeah. Looking at hallucination is looking at hallucination. That is hallucination. Like looking at the dreamer’s dream.
So this is this is the point. You see, the minute when you the minute when you don’t allow your mind to believe the hallucination as true by looking at the hallucination, there was hallucination, that you and the antidote to saṃsāra. See, that’s see, that’s not creating cosmos. That’s obst. Let’s see.
Protecting yourself from saṃsāra. Liberating yourself from saṃsāra. See, to this, believing it’s true, cause of saṃsāra. And not letting not letting not not not letting a man to believe it’s true Or another put another way, semi looking at it hallucination, it is it is hallucination. So this continual mindfulness is so anyway, the minute we look at the hallucination is hallucination.
That’s let’s see. See, liberating ourselves from saṃsāra. Not just from the law, you know, from saṃsāra, from the ocean of saṃsāra, delusion, karma. So you see, the thought the thought thought the is it the thought, you know, Looking at the hallucination as hallucination. Depression.
The looking at looking at it, believing it is true, cause of saṃsāra. You see, it makes huge difference between sky and earth. The way of thinking. Let me see. Holding on.
See. So because not not practicing mindfulness is looking at it, hallucination, there was hallucination, then you hold on to it. Mind hold on to it. It’s true. So causes you see that that causes some side.
Why we have why we have this body, you know? The bone the inside bone, and the I described just one one of the light that is a bit that this bond straighten inside pieces joined in there. All the pieces of flesh, you know, inside. And that or the, you know, all the junk or the, you know, all the. There, and a couple of the skin.
So this is this is it. This is what let’s see. How much we put ornaments in a gold and silver and diamonds decorating the body? You know, how much of a gold and diamond, you know, decorated on the port in the and the ears. I didn’t see on the eyes.
And the eyes, didn’t see it. Oh, no. This eye so some some people have small one, I think. Small tiny rings, somewhere there. So all the, you know, all these pieces and all the toes, toes.
Some people have toes, you see, ring toes, and many many rings. So inside the skull inside the skeleton. So anyway, mostly this part. Mostly this part. Inside the skeleton, you know, all those pieces, you know, that all those pieces, you know, that like a tree here, the brain, you know, like tree, like a body tree, you know, kind of like that.
Anyway, so see. So I get, you know, then then many thousands of dollars dressed. Very expensive ties. Then many thousand dollar shoes. But but this Clayton.
But this it’s a a container. But this is a container. It’s a container. They made thousand dollar shoes. Anyway so like that.
Anyway so let’s say oh, The very point, the very, very, very point is this. You know? But meditation but meditation to the point. You know? You see?
To the point. So the meditation emptiness in the working life is very essential. Otherwise, you see, that’s extremely essential. The three principle part in the working during during working life. Practice three principal part during working life.
Yep. So here talking about empty emptiness. It’s a world of busy life. It’s just you’re not reading text while you’re typing, while while you’re sleeping, reading text already, reading text while you’re sleeping or while you’re driving a car or whatever. What else?
While you’re making food, you know, some more text. It’s not talking that. It’s a question of mindfulness. It’s a question of is not about reading texts. This is a question of how you’re looking at things.
So how how you look at things. The The people, objects, subject subject is an object. So it’s a question of that. How you think of object? Simply, it’s just how you think of object.
So that practice mindfulness. So that was as I mentioned before. So that so that is there will more talks, but just just to to to get some idea. So this is how this is how you can integrate the the from three principal aspects of path to achieve enlightenment. What what what creates enlightenment?
So one of the important one fundamental path, the emptiness, the right way, say, the wisdom, realizing. And as often as Sunna says, the Buddhist view, the Buddhist conduct not harm others, and the view is dependent arising. The Buddhist view is dependent arising. And because of that, then conduct is not to harm others. So means, it’s talking about the very basic.
If you harm others, then you can’t benefit us. Actually, actually, one should is to conduct benefit others. But not to benefit others, you have to stop giving harm to others. So if you can’t do that, you can’t benefit others. That’s why Buddhist view is dependent arising and the conduct is not harm others.
Here, so therefore, in your working life, you are practicing the Buddhist view, the dependent arising. However, main point is the awareness of emptiness. So if you look at the hallucination if you look at the hallucination as a hallucination, then you see it then deep down in your heart, these are empty. So you don’t hold on it. So that’s the that’s the that’s the point.
That’s the very point. So so while you’re talking to a person having conversation or arguing, you see, so at the same time, you meditate. You see, while you’re talking to a person, your mind meditate. This person’s mind meditate. This one.
You see, Buddhist view will depend on eyes of your emptiness. So as I mentioned before, looking at hallucination is hallucination. So usually I mentioned two ways to meditate in the in the mind mindfulness in their life. I don’t have to use the words. However, so this one.
So while you’re eating while you’re eating, so that’s the mindfulness, I, action, object, food. Let me see. Look at the hallucinations. Have to get some idea of the the hallucination. What is the hallucination?
Otherwise, if one if one could if one couldn’t if one one didn’t get the recognition, couldn’t get the idea of that. Okay. Couldn’t get out of that. Then you are lost. But how how you if you’re unable to differentiate, you because your belief is inherently action, action, inherent action, action, object.
For us, you know, for us, those who can’t differentiate hallucination and what exists. They should who can’t differentiate. And then you see your belief your belief, how think what the way things exist is is is only the hallucination. You see the inherent your definition of how things exist is existing from their own side. If your belief, your definition of things is only existing from its own side.
I exist from the side, object exist from food exist from the action exist, eating really actually eating eating existing from the side, sort of everything like that. So if you’re driving a car, you know, the road existing from the car existing driving the actual driving existing. I, the driver, the driver existing from its own side. So everything like that. See?
So this is the there’s no other way. So your definition, you are believing or understanding. There’s no other way of a system. If there are if there other than that is none other than that, nihilism, nothing exists. So other than that, nihilism, you you you can’t the see.
So so you don’t see middle way. Like that. See, cannot see middle way. They devoid of nihilism and devoid of eternalism inherently. I inherently I actually inherently object inherently.
You don’t see middle way that these phenomena is devoid with eternalism and nihilism. So So so so especially during this retreat, it’s very essential. Very essential. This very essential that this practice mindfulness in this. Mhmm.
What I mentioned, there’s a this is a very essence of this is very essence of retreat. This mind mindfulness, you see. But this is one way of maintaining, you know, in the working life. The Lamrim Dee from three principal aspects, the empty space. So so very that that’s very essential, the very essential practice of retreat.
Retreat means yeah. Retreat you see, the countries, they train their people. They train like, for example, Singapore, Taiwan, many people, you see, everybody everybody have to train military armies. They have to train. So so then that means for a few years of there everybody have to train.
Why? Because one day, when enemy comes, people people are ready. They know how to they know how to they know how to you see, they know how how to shoot or they know all the things They know all the things how, you see, if the war happened, if the enemy’s working making war to you, how to fight back. So you see, so like that, the retreat is it. So here, there there is there is a training to defeat other country, other sentient beings, to kill other sentient beings.
See? But here, the retreat is it. But here, they are here, we’re training to defeat our delusions, to to to to to to defeat defeat in the sense, not only make them powerless, but to cease completely, including the including the negative impact, which gives birth, which gives rise to delusions. So here here, retreat is you see, your training special training. Like the like the it’s a say, yourself army.
Right? You are self army to your enemy delusions. You know? So training how to you you do you conquer you do conquer conquer, overcome the enemy delusion. The the enemy delusion who’s been harming you, who has been controlling you, who has been who has been, say, dictating you, who has been controlling you, who has been torturing you, who has been abusing you, you see, from big time with the beginning, not only from birth time, from time without beginning, from beginningless rebirth.
Even as I mentioned, Buddhist omniscient mind cannot see the beginning of that. Begin of we cannot the delusion touch from us. When the person feel loneliness, it’s not it’s not because it’s not because of people it’s not because people are not there around and that that causes, you know, suffering to that person. No. It’s is it because person’s attachment, touching that person, you know, feeling loneliness about the attachment, about the self-cherishing thought.
It’s not because a friend is not there. It looks like it looks like because friend is not there. It looks like that. But actually, reality is not a friend. It’s not because a friend is not there.
It’s about attachment. If there’s no attachment, there’s no loneliness. If there’s no subjection, there’s no loneliness. So, basically, attachment to clean into this life. So if there’s no attachment, the person’s completely peaceful, you know, alone.
You know, from a peace. So so that is is that what meant for loneliness, depression. Both depression. Depression which you depression that you you can that you know the reason why. All of the including other depression that that suddenly lashes without you can’t you you don’t you don’t have a there’s no there’s no explanation that you know.
But just when you wake up with depression or nighttime, whenever nighttime happens, depression. So including depression, same. Even though you can’t explain that time, but it basically is come from attachment from past. That committed to see during those times, Are they you committed only night times? So then that’s where the depression come in.
Whenever nighttime happens, in months, I’m happy to or morning when I woke up, morning time depression. So in the Buddhist teaching, mentioned that it came from sexual conduct. The, you know, suddenly nighttime nighttime happens, your mind is unhappy. You can’t tell why. So there are so there are different sections of text that talks about the precepts.
Much more minimal details of the shortcomings and all the benefits. Very clear. So there is talks about that. You see, because basically come from attachment, is it? In the depression.
So even you don’t remember now, but it’s come from other lives. So quite like that. So anyway, so what I’m saying? So retreat. So like this, it will affect it will affect mindfulness during session, bedtime, going out, you know, in the room, outside walking, eating, practice mindfulness.
Then that that then that retreat. Very powerful. Yeah. The the breath time, you know, while once working, that’s so important. So the practice numbing that time is so important.
And she is say, kitting. See? Empty c one kitting. So that So I see, you know, of course of course, it’s very good in this, you know, with every session. But, you know, when we when we say when we’re out of session, when we when we from the meditation room, from the cushion, when we are away from the cushion away from the session.
You see, that also that also is very important, very crucial time of meditation. When we’re away from the hall or the medicine hall, you know, after we got up on the cushion, you see that time, all that time. Very important meditation time. That’s active time. So during sitting, you see, we think, meditation subject, and all that.
So mean. It’s supposed to be easy to control delusions. But when we got up on the cushion, then you see, you know, there’s object of form, see, in the sound, all this. You see? You know, how you see the people, you know, what they say, you know.
Even just relating to one relating to person, how you see their body, you know, how you hear, talk. There’s so many men so much to analyze, to meditation, to watch. There’s so much even see there. Then how you see, how it appears, how I mean, how it it appears depends how you see, how you look. I mean, how you see depends on how it appears.
How it appears depends on how you look at it. How you see the person depends on how it appears. How it appears depends on how you look at it. So same same with the bodhicitta, you know, with the bodhicitta mind, then there’s a very different way to see the person. The patience, there’s a very different way to see the person.
With the anger, there’s a different way to see the person. With wisdom, there’s a different way to see the person. It’s sort of that. It depends on which type of mind. So you see the person in that way.
See? So that’s how you see the present with how it appears. How it appears with how you look at it. So say, if you look at the placement of mandala, they are placement down to the dentist. If you if you look at your your body into the dentist and body, for the body, it appears that is on the body.
Mind training that after some time, it appears. Like similar, by visualizing the your by visualizing the the room and the full of flow of skeleton. As I said in the teachings, you visualize the house full of skeleton, piles of bones. You visualize, visualize, visualize, train the mind. Turns out from the training of mind, experience actually happens.
So as I mentioned, the same degeneration state. Let’s see. When you train in the pure every time it’s pure, everything. So that So the same with the friend enemy. It just depends on your mind.
They don’t say in the the object in the object is not such thing, friend, you know, existing from the society. It’s from the mind, it’s your mind. One’s own mind met it up, one’s own mind projected, labeled friend and enemies appeared. One’s own mind labeled friend and enemies appeared friend and enemy, and one’s friend and me. So yeah, sort of so so here, I’m emphasizing.
You see, in the working life, break time, or break time from not from Dharma. There’s no break time from Dharma. The break time from break time of sitting meditation. So here, you you see mind sticking sticking to this. Implies.
One method looking at hallucination, diverse hallucination. And so that then similar similar, we can do this for the post-meditation. We can, you know, break time, meditation, see, the non station. Even relating to each meditation. Like impermanence, death, dissolution.
One meditation impermanence, death, so even break time, life, you know. So you can practice mindfulness and that. So this is so powerful, so good. It could be more effective than the sitting meditation. See, sometimes the breath breath time can have great experience.
So the dedication to continue into tomorrow’s sessions. I dedicate the merits for that. All the students and benefactors in the organization, those who develop their life to organization during services and all their hearts. And in house of everyone in this world, and then in the house of all the leaders of this world. The met bodhicitta, which generated in the heart of all.
So bodhicitta, which is in the heart of all the leaders, out of all that’s very, very, very important. All those millions of people in this country, how much peace happen is they and they get dependent, let me see, the leaders. Then the prayer in all those people to claim some of the violence to regenerate without letting the second. You know, they have maybe the mainland Chinese officials may be able to realize that His Holiness is the embodiment of all the Buddhas’ compassion. May they realize this and stop the wrong view, looking looking looking at the as soon as like ordinary leader of the country having discriminating thought and attachment.
So to change their views, then totally devote to business and do exactly what the business wishes and invite His Holiness into Mainland China. And then billions all the billions of people enjoy the happiness of Dharma, sun shining the happiness of Dharma in all these billions of peoples in their lives. Total freedom in the pure pure Buddhism. Total total freedom to pure Buddhism. Freedom to the people, to the freedom to the people, to practice pure Buddhism.
And to have that and then, Oh, that so hungry. What hungry for spiritual or Dharma. Because the so much things suffering in the night, and then come through. And and also, then they give freedom to the elder Tibetan people back in their own country and to total freedom to see it. practice Dharma, spread Dharma.
Then even more than before, even more than past, then so many beings become enlightened, become bodhisattva and become enlightened more than before. And that way, Buddhism, Tibetan Buddhism, Tibetan Buddhism, to be long lasting in the rest in the long lasting in the world in this world. Goodness spread all of in all the ten directions. So that’s that way, you know, everyone in this everyone everybody in the world enjoy the p you know, peace, happiness peace and happiness. By transforming their mind into a lot of times, compassion, physical, so forth.
Well, that’s been the Mahāyāna Buddhism in the other parts of the world. Patterns benefit the rest of world. Never see a holy body, never hear Dharma, in the rest of the world, every part of the world. I put that up. I’m able to do that continuously.
I am able to offer extensive benefits to all sentient beings like Lama Tsongkhapa by having the same quality within me as Tsongkhapa has. From now on, you know, in every second to be like that, you know, physical, speech, and mind acts. Dedicate to the past, present, and future. That which I made.
That was empty. That eye was empty. Achieve. That was empty. Lead to all the sentient beings who are empty.
To that enlightenment, the resultant enlightenment, is also empty. By myself alone, it’s also empty. Dedicate all the merits to be able to follow Yeah. Page thirty three in the dedication prayer. Using skill, my heart going out in great compassion, in whatever direction the most precious teachings have not yet all of us and all of our and the in the house for the students and this organization and so on and also give out their life and doing services.
So I’ll give them their life. So organization, doing service, So it’s very exciting everyone’s hearts and they complete teaching. And every say, now. As well as in the rest of the world and in the heart of everyone, That reason to be the teaching to be spread to be made flourished by ever in this world. To each every merit that we collect today to everyone to be multiplied to one hundred thousand with maximum to multiply one hundred thousand times.
The last of this name, not only multiply one each merit will crack today to makes it to multiply one nine thousand times. Not only that, may all our prayers have the power to succeed, to excellence. And to may all merit and benefit depend on auspiciousness. May all my pure prayers succeed immediately. So tomorrow, begin the session at six.
So I have an important announcement. Following the conclusion of each night’s sessions, could people kindly stay with their cushions to allow those staying at Warrawong and the bus drivers to quickly leave the Gompa and to leave first? So Warrawong secured to protect the rare and endangered native animals. So the late night security person will be phoned just before the first bus leaves to open the gate. So even if you’re driving your own car to Warrawong, we’d appreciate everyone returning.
So please let the people go into Warramong. Could you please go now? And tomorrow morning session will begin at six o’clock. Six o’clock tomorrow morning. And please keep silence till through to lunchtime.