Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this five-hour Mahāmudrā retreat session, Lama Zopa Rinpoche builds an analysis of impermanence using concrete examples: flowers fading, bodies aging, candles flickering before wind — phenomena that decay moment by moment, not just day by day. He then examines the subtler question: why do things appear to exist independently when they exist only as mind-generated labels? Using the letter “M” as an analogy, he shows how we superimpose inherent existence onto what is merely designated by mind. Drawing on Buddhist philosophical schools, he anchors his teaching in one core insight: genuinely seeing impermanence and emptiness naturally stops anger and desire, bringing peace and freedom. When you recognize phenomena as empty of inherent existence, there is no reason to cling, fear, or hate. The session combines guided meditation, philosophical analysis grounded in reasoning, and student questions. For practitioners with prior Mahāmudrā training.
File metadata (for organising)
File: 68 2004 04 24 MR.mp3
UUID: f50f6447-4110-4d86-91ac-5958be7f67ab
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-24
Recorded at: Buddha House Adelaide
Duration: 324.1 minutes
Words: ~17,944
So Rinpoche has asked that we meditate according to the instructions that he gave last night on the basis of six-session Guru Yoga. So the new people, you can stay. I think maybe maybe don’t necessarily need to have a text. So, Greg, is this loud enough? Can you make it loud, please?
So Rinpoche has asked that we do the meditation that he explained last night according to instructions that were given last night on the basis of six-session Guru Yoga. Basis of six-session Guru Yoga so we have more time to meditate. So we’re going to do this now. If you have your notes, you’ll need those in front of you. I’ll guide some of the meditation and there are other parts of meditation that I cannot guide.
Those new people, you can stay. Maybe you don’t need to have a book. That’s fine. You can just sit and listen. That’s fine.
Okay? You don’t need a book. Anyway, you can’t look at the vows and things like this. So you’ll need your notes in front of you and you’ll also need a sixth Sashangri Yoga. So the main thing then will be meditating on guru devotion and emptiness.
Good aversion, the nature of mind and emptiness. So please sit in the correct position as what feel comfortable, as comfortable as you can get. And then, in order to cleanse the mind, eliminate thought eight world edamas and do the practice of nine round breathing. Generate a very strong awareness of how sentient beings are suffering, how each one of them is so precious and so kind, so important, how unbearable it is that even one being should have to suffer. And they are numberless.
Think I myself will take full responsibility to free all these beings from their suffering and bring them to enlightenment. In order to do that, I’m going to gauge in the practices that transform my mind into the realizations of the past. Even in this session, I’m going to transform my mind into realizations of the path to enlightenment. Then generate a strong amount of refuge. I go for refuge until I’m enlightened.
To the Buddha, the Dharma, and the highest assembly. In the virtuous mind that I collect by practicing giving and other perfections, may I attain the state of the Buddha to be able to benefit all sentient beings. I go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly. In virtuous mind that I collect by practicing giving and other perfections, may I attain the state of the Buddha to be able to benefit all sentient beings. I’ll go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly.
In the virtuous matter that I collect by practicing giving and other perfections, may attain the state of the Buddha to be able to benefit all sentient beings. May all sentient beings be parted from aversion and clinging, feeling close to some and distant from others. May they win the blessed especially sublime. May they find release in the ocean of unbearable sorrow. May they never be parted from freedom’s true joy.
From this moment on until I’m a Buddha, may I never give up than my life be at stake, The attitude wishing to gain full enlightenment in order to free from the fears of saṃsāra and nirvana’s complacency, all sentient beings. O Buddhas, while Hisattvas and Gurus, please listen to what I now say from the depths of my heart. Just as all Buddhas, the past, the developed thought of enlightenment, true bodhicitta, then practice stages of greater development, following the trainings of all Buddha’s children. So may I too forsake all beings, develop bodhicitta and follow the trainings, exactly as all bodhisattvas have done. All buddhas, bodhisattvas, and gurus, please listen to what I now save in the depths of my heart.
Just as all Buddhas have passed the developed thought of enlightenment, true bodhicitta, then practice this stage of greater development, following the trainings of all Buddhist children. So may I too, for the sake of all beings, develop bodhicitta and follow the trainings, exactly as all bodhisattvas have done. All buddhas, bodhisattvas, and gurus, please listen to what I now save in the depths of my heart. Thus is all buddhas that pass the developed thought of enlightenment, true bodhicitta. Then practice the stages of greater development, following the trainings of all Buddha’s children.
So may I too for the sake of all beings develop bodhicitta and follow the trainings exactly as all bodhisattvas have done. At this moment, my life has become truly fruitful. For having attained endowed human body, today I’ve developed the true Buddha essence, bodhicitta, and thus have become Buddha’s child. Applying now any skill means whatsoever, May I always accord what I do with this essence and follow the actions of all Buddhist children? May I never confuse this pure faultless essence, any teachings that lack this enlightening thought?
In the sky before me on a breathtaking throne of jewels, on a mandless sea to a lotus bum full moon, sits my root guru all pervading Vrajadhara with a blue colored body, one face and two arms, holding vajra bal and embracing mothers similar to himself. He shines resplendent with all the marks of Buddha, adorned with many dazzling jeweled ornaments, draped with fine garments of enchanting heavenly scarves. Even the mere remembrance of him dispels all my torment. With a nature encompassing every supreme refuge, he sits cross head in the vajra position, the three spots of his body marked with three letters. Light beams forth from the home of his heart and invokes Guru vajradhara from his action abode.
Zomam ho. They merge to become non dual. I bow at your lotus feet on my jaw like Guru vajradhara. Your kindness howls an instantaneous dawn of great bliss. All my prostrates and Bhagawan, lord of brave ones.
One, one, pay. Owned to you is brilliant sequels of fire that ends a great aeon. One, one, ten. Owned to you, having an inexhaustible crowning top knot. One, one, ten.
Om to you with bad fangs and wrathful face. Om. Om. K. Om to you whose thousand arms blaze with light.
Om to you hold an axe and uplifted noose, the spirit and the spells out. Om, do you wear a tiger skin cloth? Om, Om, k. Om, I bow to you is great smoke, color body, and all obstructions. Om, Om, k.
Om, k. Om. The queen and the female Aryan practitioners invincible in the three realms. Om. Om.
Om do you destroy all fears we will spread with a great diamond like means. Om do you whose eyes empower those who on the diamond throne not to be conquered by anyone. Om to you as wrathful body of psychic heap can desecate Brahma. Om to you terrifying, drive the demons, and thus can vanquish all other forces. Past the things I possess and what is not mine, what is actually placed here and what I mentally create, I present you an ocean like cloud of these various offerings, outer, inner and secret.
The body, speech, and mind, myself, and others, Our wealth as well as our virtues massed in the past, present, and future. An excellent jewel mandala together with a mass of Samantva virtuous offerings. I envision these all and present them to you. Oh, my guru, my gita, and the three precious gems. Accepting these in your compassion, bestow me ways of your blessings.
I humbly beseech you, my precious guru, just as the Buddha’s three times in ten directions have tamed sentient beings, you too enact the Buddha’s deeds in countless realms, taking the form of a saffron road monk. I humbly beseech you, my precious guru, esteemed by vajradhara for those meager mind as a field of merit more holy than endless circles of infinite Buddhas. Every supreme and mundane attainment follows from pure devotion to you and my protector. Seeing this, I forsake my body and even my life. Bless me to practice what will only please you.
Requested in this way, my supreme guru comes the crown of my head. Now recite the request. The request from the lineage prayer. So first of all, the motivation. Myself and all sentient beings have been suffering in saṃsāra since time without beginning due to not having realized mahamadra.
Each of these sentient beings is a source of all my past, present, and future happiness. Therefore, I must free them from all the suffering and its causes and lead them to enlightenment. By completely severing the continuum that clings to holding yourself, and by generating a mind of compassion and loving kindness, may I be blessed to quickly attain the highest state of Mahāmudrā to the path of total integration. Then do the Gurudevotion meditation as Rinpoche explained last night. Once more, ingrown emerges with me, we become of one taste.
Place the mind one pointedly on the nature of mind, the clarity of mind without being distracted. Now, go slowly, skillfully with the corner of your mind watching the eye very carefully. Watch how the eye is appearing to you. Spy on that. With a quarter of the mind, with a half of the mind, Check the eye with the other part of the mind.
Watch. Then you are still keeping the object to meditation without distraction. If you cannot recognize the I, then just think of subject and action. Someone gave me harm or someone benefited me. Or think, what am I doing?
I am meditating. Then watch how that I appears. Once you’ve clearly identified this I, the truly existing I, the object of negation, Apply the atomic bomb of the reasonings. First of all, check what are the possible ways that this I could exist? It must either exist as one thing or as a collection of things.
Is there any other alternative? Be certain in your mind that anything that exists must either exist as one thing or as a collection, and there is no other alternative. Then move on to the next point. Is the I the object to be refuted a collection? Is it the collection of the body and mind or the five aggregates?
Analyze. When you check, you find that the I doesn’t appear to be a collection. It appears to be one thing, independent and existing singly, not as a collection of things that are all different. Form, feelings, discrimination, compositional factors, and consciousness. Now check.
Is the I, the body, form? Check through the parts in the body to see if you can find the I in any of them or all of them. The body is made up of skin, flesh, blood, bones, internal organs, and so on. And if you look amongst these for an independent body, you can’t find one. Even if you look at the cells, molecules, atoms, you cannot find an independent, singly existent, self existing entity anywhere.
So the eyes, not the body. Now check to see if the eye is the feelings. When we come into contact with various objects, through having consciousness, different feelings arise with regards to these objects. Are these feelings the I? Since these feelings arise, good, bad, indifferent, in dependence on other things, and are not independent, single or self existent.
They cannot be the I. Also, there would be no reason for saying both feelings and I because they would be the same. So the self is not the feelings. These same arguments can be applied to compositional factors including discrimination, To prove the self, the I, the object to be refuted is not any of them. Now check the consciousness.
Is the I one with the consciousness? The moments of mind. Analyze. If the I were one with the consciousness, when you say I’m hot, the consciousness would have to be hot. When you say, I’m hungry, the consciousness would have to be hungry.
Also, the consciousness is a changing phenomenon dependent on previous moments of consciousness. And so is dependent arising. Therefore, the consciousness is not the I. Also, if the consciousness with with the I, then when one loses consciousness, there’ll be no I existing. By analyzing in this way, come to the conclusion that the I is not one of the five aggregates nor is it the collection of those aggregates.
The eye is neither the body or the mind or the collection of the body and mind. This is a conclusion. Now check to see if the I is something existing separately from the aggregates. Imagine discarding the aggregates one by one. First your body, then your feelings, then discrimination, then composition of factors, and finally consciousness.
What is left? If the I existed apart from the aggregates, it would have to be left and be evident. But it’s not. Nothing is left. Therefore, the I does not exist apart from the aggregates.
The conclusion is that the I, the object of refutation, does not exist either as a collection of the aggregates nor as something separate from the aggregates. Therefore, since it is already established that there is no other way things could exist, this I does not exist at all. Focus single pointedly on the fact that this I which appears as self existent, existing from its own side is nothing other than what is merely imputed by the mind. Be aware in your heart that it’s empty. With the pride of being Vajrasattva, embrace my consul, Bhagavati, holding a virgin bell symbolic the secret of great bliss symbolic simultaneous with the secret of whiteness, free from mental fabrication, choice of sense.
From this moment on, without any sense of loss, I send forth my body and likewise my wealth and my virtues and mouths throughout the three times in order to help all beings, my mother. I shall never transgress even in my dreams. Most minor rule at pure mortal training of the pratimoksha, bodhicitta, and vajrayana vows. I shall practice according to the Buddha’s words. As Buddha intended, I shall pull the complete sacred down of insurgent scriptures as gathered together in three types of vehicle and four tantric classes.
I shall liberate all beings for whichever means is suited to each. Through the force of white merit from this virtuous act and by the compassionate power of vajradhara throughout all my lives, may I never transgress any vows I’ve taken, may I complete the stages of two form path. In brief, may I be born in Shambhala, the great jewel treasury, and complete there the stages that peel this path. In as quick a time as the amount of white merit I’ve gathered from this virtuous practice. That all my lives may never be parted from perfect gurus.
By making good use of Kuriyasthama, fulfill the good features of stages and paths, may I quickly achieve Vashadharas enlightenment? To go to the bathroom. Not everybody wants. So just those people who need to go to the bathroom, go now. Those people who need to go to the bathroom, go now.
Otherwise, sit quietly with Rinpochee. Final section of volume one, page seven. Bajaja or conquering goddess whose lunar life phase changes with her changing fates. Fendus calling rave whose mantra name malaise fiery pain of our life’s fun land. Rainmaker adept who brings forth life’s rain.
He now grant your greatest of gifts. Victorious goddess grant life for that end. Hear our prayer, O Lama whom we revere. You who bear the name of he who pity holds living essence, the pure, paramatta doctrine of victors. If he alone adornment of the earth, if he guides, blind liberation, sphere of peace.
Freshest treasure, precise and subtle reasoning, golden lays a light of bright unknowing wisdom, Clarifying without confusion to truths amongst more twisted things. Lama remain immutably amongst us, a radiant Dharma sun. Skilled in sprinkling in the waters of healing, fulfilling needs benefiting all. A laughing smile, reading pearls of skill, humility, and constancy. The deep milky sea of the liquid moon immorality.
Lama remain immutally amongst us, one supremely worthy of veneration. The moon of your Mahāyāna mind ring drowned by the fever calling Canberra of unsullied and sparse resolve. Brilliantly swells the bounds of space, sun bound to seize the happiness of now and bliss of always. Lama remain immutably amongst us, a bloom guiding our way. Your teachings are vast spreading rivers of celestial nectars.
Your dialect is an invincible cunning vajra weapon. Your writings thousand petal lotuses unfolding their glory. Nama remain in you to be amongst us, the guardian of highest knowledge. By the mind of seas, the spiritual masters, deities, and doctrine protectors. By the power of profound dependent arising, the unbearing emptiness of all that appears, may all the hopes, love prayers, efforts ease be spontaneously fulfilled.
Teaching price section, page five. World’s supreme guide of human beings, Vitan. Teacher of gods and human beings to you, completely and fully awake from one, in doubt and send destroyers of glorious conquerors, the duke, and the shakti clan, I prostrate many offerings and good refuge. Dharma of pacifiers are frustrated. Those who are liberated and also show the path liberation.
The holy field qualifies as realizations. A star of vision aberration, flame of the lamp, an illusion, a drop of dew or a bubble, to dream a flash of lightning, a cloud, see condition things as such. Here in this versus you can see here here in this stanza. You see, here comes two important meditation. So first, looking at the cluster phenomena like star under the like ten story that is our next minister, not there, like the start shootings that First is tongue storage.
Looking at the by using that as an example, looking at the causative phenomenon as a tongue storage. So it’s then using that as an example. Then there’s one. So when, you know, when you have eye drops, you know, when you go to when you go to check the eye when you go to the eye doctor or the after you had eye drops, then you you you don’t have clear vision. See?
Fussy. Fussy? Fussy. Yeah. You have fussy.
So that You know, that expression. The the teaching is giving example there. You know, hairs falling down in sambal. So when you eat sambal, you know. So when you eat a very delicious sambal.
Maybe you must have an idea. So anyway, hair is falling down in the food, you see, in the visions. However, so you see here now, here the example is given that, you know, as it appears, it’s not true. As it as it appears to you, it’s not true in reality. So that is as a causative phenomenon I mean, here, everything all the phenomena here, decision on the, you know, that that end, look at the causative phenomenas.
The causative due to change is causative, you know, like compounded. Due to change compounded. So come to to change. The The two, you know, with compounding, guess, you know, the mental order to check something that was something that was compound something, you see, produce something. You see, sounding the same, but it’s different.
There’s already something which compounded. So the composed compounded phenomena sorry, but by causal conditions, so causal phenomena compounded phenomena, combined by causing this. The only done. Not that it’s doing it. So chill phenomenon.
So they look at like this. So that’s what comes at the conclusion. So first one is a story. Yeah. Mhmm.
So in regards to nature of the term story, there’s a gross term story and the subtle and then extremely subtle. For growth subtle, but sometimes also counted extremely subtle. Tang story like that. So what we normally come to notice, like the flowers become older in the morning, fresh, but in the afternoon, older. However, in gradual color is changing from nice color to kind of the dead color, know, dead color of the the dark, starts to become dark gradually.
Start to come dark. I think it’s similar because also human bodies. That’s exactly same with the flower and human body. Exactly the same how things are going on gradually beginning very good, very but then gradually, as time goes by, such change. Extra skins hanging or the, you know, or say, well, which was full before, you know, and then it goes inside, and then things like that.
So anyway, so and the colors also change, you know, gradually. Everything changes. Exactly the flower. How we see the flower. That four tenetsr, the young time, you know, flowers smell of the flower, then gradually.
Anyway, so that so what we what we noticed when it become very gross to us, when it become very gross, change of colors and shape and all that, then that’s, of course, fall down. Gradually, the lips fall down, like, similar to our body. I mean, the limb doesn’t fall down, but I think our body limbs doesn’t fall down like the flower petals. But anyway, only there’s some leprosy sickness or the, you know, the accidents or this, you know, somebody cut out. Anyway, however, that so for for us common people, that’s a growth story.
But then there’s a story that that growth the huge change that we see growth. So that because changing doesn’t allow changing even day by day, even by hour by hour, changing day by day and even within hour changing that because a changing that happens because changing in every minute. So So changing even changing the changing decaying, changing in the sense of decaying, do not last, decaying, you see, getting older. So degeneration, you see, happening within within our that’s because it’s happening because the degeneration changing decay, degeneration is happening even in each minute. And that because even do not last changing decaying, you know, differentiating even second by second.
So second by second. So so this minute by changing minute by minute, that’s become much more subtle. That decaying even within minute and then second by second. That’s that’s because it’s changing and taking second by second. And then it is changing even within a second.
Then it’s extremely subtle. Because that depends on the school, which is the school what is it? Yeah. Four schools of Buddhist philosopher. So yes.
But as a the atom has no particulars. Time has no particulars. So no. No. Sorry.
But atom has all particles, you know, particles of atoms in the diversion. The same time as also. So anyway so what so what exist so what egg what what exist in the first second, it doesn’t exist. What exist? The acoustic phenomena or the body person’s body or or that particular flower.
What exist in the first second, it doesn’t exist in the second the next second. It’s already stopped. So yesterday’s our body or yesterday’s eye do not exist today. There is a continuity, but yesterday’s eye or yesterday’s body, our body do not exist today. That’s our part.
Similar childhood body do not exist now. It’s said, do not exist today. Similar yesterday’s body do not exist today. It’s gone. It’s it’s changed.
So it’s passed already. Similar. This morning this morning, I or this morning was body do not do not exist now. The previous hour, our previous hour, previous hour, the body do not exist now in this hour. Previous previous the previous hour or previous, you see, body, the minute minute before the minute before eye and body, which exist a minute before, doesn’t exist this that doesn’t exist this present minute.
So like that that beautiful flower body, you know, person’s body because the phenomenons do not or what exists in what exists. See. See. So it yeah. What exists in this second what what what exists second before do not exist in the in this do not exist this what exist before previous second that do not exist now in this second.
So do not last. See, it it already stopped. So the previous one is cause and the next second existence is the result. So and also cause and result, they don’t they don’t come and exit. They don’t exist together.
So that related related to related to one, it’s not talking about generally in in the existence cause and result. Another cause, not the result. We’re not talking about that. Of course, that that that but linked to one phenomena. So, say, cause result, say, do don’t exist together.
So For the whole so whole this this beautiful flower that appears to you, this beautiful border appears to you, the whole across the phenomena like that do do not last even within the if it is from second by second Then according to those schools then, I think it might be a Madame School, I think. Even within that second, then they do not last the care even within that. Decaying. Determining what they can Changing, decaying, you know, the changing do not last for this happen. If a minute by minute, Second person.
Like this. So do not last. So this is what happened in in in reality, the phenomena cultural phenomena. This beautiful flower under this beautiful body, you know, this the rest of the rest of the phenomena. So So this what exist what what exist for a first second, it doesn’t exist in the second the next second.
Or or what is the next second doesn’t exist in the third second. So the decay. That is going to stress changing due to and and the control of cost conditions. For this So this awareness, the subtle impermanence awareness, it helps. Let’s see.
See. It eliminates concept of permanence. The in reality, these changes the case continuously happened there in the second. So but but we have a hallucination here, not a hallucination, permanence, and belief is true and the concept of concept of permanence. That this that this would be always like this, you know, last long time.
According according to our projection, you know, according to view of that, how it appears. This bitter body or this bitter flower, like this. According to our appearance, you see, view, projection. So there so there’s a cover cover sort of like hallucination appearance of permanent. There’s a cover.
This is this is without talking, you see inherently existent, truly existent appearance, the other the big hallucination. So there’s this other appearance of the hallucination appearance of permanence on these things. You see? Then mind believing on that. So this is always like this or this is gonna be always like this.
So let’s see. Opposite totally opposite totally opposite to us that this can last long time. This is gonna be like always like this. Total opposite to the total opposite to the the the thought thought of impermanence and thought of impermanence, the right realization. Seeing seeing this cost of phenomena, this beautiful flower, this good body, cost of phenomena is the how mhmm.
They are changing day by day, hour by hour minute by minute, second by second. All that. Then, the knee condors because some of the my passing can might be. I’m not sure. Then even even within second.
So The cane do not last. Being in the control of the cause and conditions. And and the previous one, totally opposite. There was early appearance is also total opposite to reality. consort and appearance totally opposite to reality.
Mhmm. That is see, that is chain and that is changing the depth as a normal divided by hour by hour, minute by minute, second by second. But so that to the object appears to the to reality. Yeah. So that So you can see it eliminates destroys eliminates the the one of the wrong concept, wrong wrong concept of permanence.
Looking at cultural phenomena is permanent. By following by following the total impermanence, total looking at the phenomena, it’s impermanent, natural. As they are in the nature of impairment. The on the reversed valid mind, the unreversed mind. As a prefere unpreverse or preverse?
Very good. Preverse. Preverse. The another worst mind of the the right, let’s say, the right mind. So the looking at the causal phenomena according to their nature and permanence.
So this This With this thought, you see you see the object naturally impermanence. So So while you are seeing that or realizing that and the phenomenon that way, cause the phenomenon that we need to change, It doesn’t so you don’t get angry to that. You know? The immunity emotion of anger doesn’t rise. It doesn’t become it doesn’t become object of anger.
It doesn’t become object of, let’s say, attachment. This negative negative must come. That doesn’t arise. This delusion do not rise. Then which must oneself to engage in the karma, causal saṃsāra.
The karma, causal logarithm. So the following the total impairments, then you have you have liberty object. So then you have say, that there’s a liberation for you. Free forever from the oceans of some sort of suffering cause. There’s a liberation point.
If you follow the other if you follow the total total concept of the concept of permanence, which is a wrong concept because they are as they appear to you as your projection is the permanent permanent appearance and appear to us permanent, which which is your projection. That’s a wrong concept. So following the the concept of apprehending it is permanent. Following that thought, then you have no liberation. That is not result.
It’s human liberation. So that’s only saṃsāra, non liberation. So here, it makes it makes huge it makes a huge I should have said, it should be third time or so. I mean, even longer. So the difference is it makes difference in the line.
It makes I think the fourth time. And maybe save it for another time. So what was all the huge money to get finished? So anyway so Anyway, so so again, same. Like, difference in like sky and earth.
It makes huge. Huge. So difference is in the life, in in our in our in the once on everyday life, in the once on everyday life. You see? In the once on everyday life, see.
Hour, minute, second, and mix. You know? Or between, like, a sky and earth. One has result. We see liberation.
One has a result. We see opposite that, saṃsāra. So now here, therefore and then, of course, then, of course, it’s Then, of course, as is mentioned in the meditation impermanence, advantage of reflecting the impermanence that that you able that you are able to overcome all the delusions. The by surprise part, you can overcome even the subtle, you know, negative imprint, the obscuration to the fully known mind. So you can even sees that, you know, the meditation and the realization meditation impermanence, you know, that the realization of that pursue the mind, pursue to to begin to practice Dharma, to, you know, to exercise path, to step path enlightenment, to continue and complete.
So it ceases even a subtle negative imprint, obscuration to the fully known fully known mind. Then it’s you see, achieve the completion of all the the qualities. You see? So so you can see here why this so you can see how this why this stances what these stances so you can see you can see here now, it’s an unbelievable important teaching of the Buddha, the advice in our daily life, practice practice mindfulness. And now you can see now you can see why this in the teachings, why this before the teaching, this stanza is recited every time.
So can see now here the importance of that. What what happens to your life now and future by reflecting that, maintaining that. And if you don’t if you don’t reflect, don’t meditate, many many of these stanzas, these subjects, what what happens to your life now? What happened to your life in the future. So again, there’s a huge so all difference, you see.
So that now and future. So future already I mentioned. Now, the day to day life day to day life day to day life, The life in that hour, life life in that hour or moment moment moment of life, if you if you we if we practice mindfulness in this, if we practice mindfulness in this, if we leave our mind in the meaning of this, you see, these verses that Buddha said in Sūtra, you see you see, immediately, you found peace in your heart. Immediately, the minute when you think impermanence, desire, the desire is stopped. The minute when you reflect impermanence that the, say, the chronic disease of mind or the the say, suffering of the mind.
Problem but the problem of problem of mind, problem in the life, problem of mind. See, All these expectations, all these worry fears, not not achieving, not receiving, not gaining. Even you received, unable to find the satisfaction, still not happy. Still your heart is empty. They couldn’t get couldn’t get satisfaction.
So all that is all these problems that you have in the mind. So so immediately, instantly, it stopped. The minute the minute when we bring our awareness into the reality of the life, these causative phenomenas, the nature impermanence like this And and and the gross gross change that can be see ceased in the time, can be stopped at any time. Not not not on the changing, but the whole thing can be stopped, you see, anytime. So So here here you see, here’s totally another world.
Here you see, with even with thought of impermanence, we have totally different world, you see, than the normal world that we create with the with the with the desire, you know, the see, appear everything, you know, as a appearance of permanence, whole family, material possession, everything. Form, sound, smell, taste, not appearing as permanent. Doesn’t appear as impermanent, appears permanent. That see, there is another total hallucination there. Another total hallucination to the world one has with these with these delusions, you know, concern of permanence and this attachment, the projection of attachment, view attachment.
Mhmm. That Yeah. Not so that the world we have been living so far. So now here, totally different world even with even, you know, this our living the mind in meditation is in impermanence. They’re looking at natural phenomena and their nature impermanence, you see.
Totally another world in your own life, everything, possession, families, everything. So image say, immediately, you don’t see any reason to cling to. Immediately, deal with the with this world, with this view and valid mind seeing in that nature, in nature and permanent, you see, you don’t find any reason to cling to or to get angry to, to be jealous too. You don’t have any reason. No base.
It’s doing that is nonsense. This is without talking emptiness. This is without talking the material emptiness, looking at phenomena as empty as they are. But that is without talking that. This is without talking to that point, without talking that very nature of the phenomena.
So there’s a immediate peace. You found satisfaction in the heart. Immediate peace and happiness, inner peace and happiness. Free from all this as a chronic disease of mind is painful mind. They need immersion thought, the desire, and all those are desire and so forth.
Immediately, you are free from that. All those are stopped. It was rising before and now stopped and found satisfaction inner peace and happiness. And, yeah, that’s Yes. As you are leaving the mind in this meditation, this awareness, things are impairment nature.
You are giving freedom to yourself to achieve liberation. You are giving freedom you are giving freedom to yourself to achieve liberation. Other one, the other way the other one is following concern of permanence and the need to mention desire support. Their projections, then that putting oneself in the prison of saṃsāra. Otherwise, continuously putting yourself in the prison of Samsāra.
So that is still liberating. Then the first one is that you are liberating yourself. So so next one is the productive. So that, you see, the cost of laminar. As they they appear to one’s soul, sir, as they’re not say, as they appear they’re not true as as they appear to you.
They don’t exist. They don’t exist as they appear to you. So this is to this this is to to tell that. They don’t exist as they appear to you. It doesn’t mean they don’t exist, but they don’t exist as they appear to you.
So due to the sickness of the catheter, due to the sickness of the eye signals or the defect of the eye or the eye. This sense of the illusion to all the other magician, patient, however, with the drugs, whatever. You have this so this, you know, appearance, which which is hallucination. It’s not there. You know, real reality, and it doesn’t exist.
What you see Seeing the by present eye, then you see the the one moon you’d see. Or even with the defect to the, let’s say, I you know, You see, when you look at the moon, you see two moon or three moon or, you know, many moons there. So like that. Or when you press the I, say that or the even one, the i’s deferred to I think I think the very fine maybe the fine part of the very fine where the eye sensors being situated today depend on the the, you know, what the condition that I sense it was. One of the condition, the self self condition.
The very fine part of the physical form, say, form, whereas the I sensors are based on license, depending on that. So the very the very fine form. However, the defect some defect to that and then lost the capacity of. And then seeing moon with the moon, you see many three, four piles of moon, you see that one of the top. So like that, the the cost of phenomena, as they appear to they don’t exist as they appear to also.
So the example is to show that. And then the next one, then again, time story caused the phenomena, time, nature of time story, same as before. And they be stopped at the time. Not only that they not only that constant change, minute by minute, second by second that do not last. They don’t last even second by second, and they they stop the decay.
But not on that, that that that that that that that that that phenomena can be ceased, can be stopped anytime due to cost conditions. Not gonna stop anytime. So like an example, the the modest butter, light flame flame. So butter. So and that that that blown by wind, you see.
They’re saying the candle flame. The candle light or flame that emitters wind, it can be stopped anytime. That can be stopped anytime. Not only changing. Many by many, but they do not last.
It can be stopped anytime. So, like that, all the cause of phenomena, there’s cause of phenomena like that, including once in life. Possession, also possessions, or also possession, family members. Objects of anger, objects of attachment, all these object object the different jealousy, but so I got all like this. Can we stop at the time?
Like the light, like the butter lamp or candle worm, candle candle is a lamp in the midst of the wind. That’s very good. Very, very, very important meditation. So that helps to let go. That help that helps that helps mind training in the in the renunciation.
That which make possible for you to want to achieve liberation, liberalized happiness. Otherwise, not. Otherwise otherwise, unending reincarnation, rebirth, unending unending death, unending all all unending all the sufferings. Not only you suffer, but if you are suffering, if you are not liberated, one can’t liberate others. So that that’s another big that’s another big question there.
If you’re if you’re not liberated, you can’t liberate others. Number of sentient beings. Same, the the harmless being, you know, say, cannot help persons falling down in the precipices. We ourselves also falling down can’t help others who’s falling down or the yourself drowned can help others who is drowned. So if you don’t try if you don’t train our mind if you don’t train our mind letting go now, how can we never meditate, never practice during the life?
And certainly at the dead certainly when the dead falls on oneself, how can one how can one will be able to practice at the time of death? Just let him grow. That time even more difficult. That’s You’re losing everything. You’re separating away from everything.
So there’s there’s include fear and which come from the which come which come from the strong then strong because that is strong cleaning glass. Doesn’t want doesn’t want to be separate from. Not wanting separate from. So much want to be together to be to have possessions or to to be as a to be to be what the family members or so much longing, so much holding on it, holding on it. So that that the data comes.
So because of that, fear and fear worry, sadness. Then as well then again, you see after the tax story, impairment, again, see, it doesn’t exist as it appears to you. The example as because of the phenomenon as it appears to you, it doesn’t they don’t exist. Then like, you see, illusion, like illusion. So then again, that one comes, see, like illusion.
So same, that what happened. Talking quite a number of times. It’s not saying the phenomena are illusion. It’s not saying the causative phenomena are illusion. That means they don’t exist.
You have to know the differences. That’s it. There’s again huge differences. The mountains of difference here, like illusion and illusion. The like your your face and the reflection in the middle.
Reflection in the middle of paint painting of your painting of your faces like your face. Your face and the painting and reflection of your face in the in the middle like your face. This is that’s the word the word having the word like like and not having the word like, there’s there’s mount there’s mountains of differences. That’s why maybe I maybe I changed a little bit of the word. So causative phenomenon, nothing is illusion.
So many people think that they they see they unable to distinction. See, not having analyzed too well. So in the teachings, it’s like illusion, but many people misunderstand that some are illusion. Demist phenomenas do not exist. So magician person illusioned the audience, their senses.
And then they use some substances to whatever mantra, whatever is, then the hallucinate the senses of our audience. Then illusioned illusioned many billions of dollars or illusioned, you know, many many hundreds of tower or buildings or, say, elephant or, even the whole city, taking magician per a magician person, say, can illusion the mind of the audience, you know, can say, can create that illusion. So between men, women, so forth, possessions. But they don’t exist. It’s like the dream.
What you see in the dream do not exist. So all the kinds of phenomena like illusion. Look at look at look at all the cost of elements like illusion. So I think maybe here I bring up that was subject which I haven’t finished that day. And to and to give it a little idea of object to purity.
So the main that’s the main subject. That’s the main subject what we have to learn about all the the realized MD. That would say fundamental subject of the mantra, the the ultimate nature of the phenomena. And What I say what I said what not only what I say in the teachings, but in our life, truth and false. In our life, there are two things, false, truth, and false.
With every object, with I, there’s a false and truth. With every every object, there’s a false and truth. So fundamental the fundamental our suffering is unable to differentiate for in the false that you have in your life, false in your view and, say, truth, the reality, unable to unable to distinguish. See, unable to distinguish. So so then believing all the false views as a reality truth, then that’s where, on the basis of that on the basis of that then let’s see.
Let’s see. Yeah. On the on the basis of that, then then the exaggeration about the what do you call designation of it? The exaggeration exaggerating on the object. Interpretation or the exaggeration on the object, this and that.
See. How beautiful this how beautiful this how beautiful this is. So you’re putting that label interpreting by doing that interpretation on that object, and then let’s see Well, whether it is flower, whether it’s a human body. Let’s see. That also due to culture, also also as to due to society belief or society beliefs and above following to that, good and bad.
So how you discriminate things is sort of society interpretation, interpretation of society that that that one live with. So then, let’s see, one exaggerated. Baron could receive. So beautiful ugly. So so the the or this this this having a say, The the the say the this expression of body, you know, this builders.
Big body builders. Body builders. Big pieces. The big pieces. The big pieces around the body.
Anyway, so because society, you know, believes society interpretation that society believes, that’s a bit that’s a bit of a. So big muscles at it. See, big muscles on the on the nose. But they don’t do the nose, this big muscle. The face the face is left as it is.
The face, you know, no no big muscle on the ears. Nose, you know, just face is left. Only the face is left after. So anyway so anyway, yeah. And then beautiful, then slim, beautiful.
And so you just all these interpretation, the nose and the ears and and the hairs, all that is it. So eyes and so forth. So then after then after that, after this interpretation, putting this through the label, interpretation is the exact duration, then then the attachment rises. After that after that interpretation, then attachment rises. After the exaggeration, believing that, then attachment, say, it desire rises.
The other one, then say, and bad or the ugly. So one one also also some other things going to what society believes. So that we live in. So what other people believe is it. So, you know, it’s just an interpretation and the essay.
So I wanna put the same interpretation or level this that then bad, ugly this that then on the anger rises, hatred, you know, rises. Like that. So so so so so now so now here, it is very clear, you know, like, Very clear. Very clear. It’s totally is it every and everything totally totally can promise mind.
Totally can promise mind. So, you see, so in reality, there’s no such thing there to exist. You see, there’s no such there’s no such object of anger exist. There’s no such object of attachment exist in reality. Because the you see, the the view of the anger, view of the attachment, and even before that, what the label that is put discrimination, this and that.
You see, before before the what caused us and then attachment. You see, that was that was done on the basis of the, you see, believing the false view as a reality, truth. The in this truly existent. You see the phenomena. That phenomena that appear to you, you see, truly existent, not not merely able to buy mind, truly existent, existing from society.
Even though even though in the reality even though in the reality they they exist. Even though in the reality Even though in reality, they exist in the mere name merely imputed by mind. That’s the reality. But you see, When it when things appear when things appear to us, so for us sentient beings for us sentient beings, and except when we are are also being the area being in the equipoise of meditation. The wisdom having wisdom direct to perceiving emptiness and in the open equipoise of meditation, Except those times, that was all other times for us until we become enlightened.
We have whatever appears it appears not, let’s say, merely over the mind. Not existing not not existing merely by mind, but existing not existing not merely of the mind, existing from its own side. So that so the so there’s a foundation. The the the the the the foundation, the greatest hallucination, the greatest hallucination. So everything is built on that.
So on the on the base, then you judge, discriminate, bad, and good, all that. You see, utterly beautiful. All that. Then after putting those labels, there’s actually a label, beautiful this and that, then attachment rises. They want to suffer.
And, say, cause for they want create cause for some some some. This is bad, this and that. Then put in the label, say, just exaggerating that way. And then and then so I can’t want to suffer. Could cause create a cause of saṃsāra.
So like that. So this is how we live the life, how we have been living the life. Not only from this morning, from birth time, not all that, before birth, before this life birth, or from beginning, this is a birth. So I’ve been living life. And this is how we’ve been circling Samsāra.
What a madastrous dying born, you know, without beginning in the saṃsāra. There there. There is. So now we can see here, how’s it, total nonsense. But, you know, all these lives are lived on.
I’m sorry. This and that this and that. Life life lived everything everything’s Besides the view of attachment, besides the view of each negative emotional thoughts, view of each wrong concept, view of the anger system view and attachment that is my view. See, all that. So I all these are project on the basis of that biggest projection.
So the view of anger view of attachment when there rises in the object. So we have anger. That’s object to hurt, to destroy, You know? Object dislike. Object to hurt, to destroy.
So he doesn’t want to see. To harm, also to harm. So from anger side, then the pure attachment something Something, say, wonderful, something beautiful. She doesn’t want to separate from. I mean, she unable to separate from the object.
So like the oil like oil or like oil good on the paper, like that from or the a fly went in the candle and went in the candle. No. Went to the towards the flame that However, so difficult to separate from so that’s the nature of the attachment. There’s attachment to present object. So, see, pain of attachment.
So So before that before that, the discretion, you see, mind mind interpreted mind interpreted let put our mind mind met up the label. Mind met up the label. So this is beautiful mind matter of the mind, say, matter of the label exaggerate. So labeled beautiful. After you believe in that, not only your mind label, but you believed the next things you believed in the in your label, then there’s appearance.
Beautiful. Mhmm. You have appearance, beauty. Mhmm. After the label, the beauty.
Then then after the appearance of beauty, then you see beauty. So which is here completely can free also mind here. So the say so the between that that discretion, you see, before the attachment rises And the attachment is on view. But before this but before this, before you before you before your mind make up a label and make but before your mind make the label beautiful. Before you put this label, there, see.
The object. The there’s The truly existent appearance truly existing appearance. That that object to to, you know, that object to see what is a flower or the person’s body, truly existent body. So that I see. Even though in reality, it it exist in my name, be limited by mind.
But but it it didn’t appear when it appeared back to you, it doesn’t appear when it appears back to your senses, it doesn’t appear it doesn’t appear according to reality. It appear totally something else totally something else opposite to the reality. Independent or the true true existent existing by nature, existing from its own side. Or that another expression another expression according to our according to how things appear to us, another expression is a real one. The real one.
Real one. In this the real one in the meaning, in the sense, existing from the side. So in our in our daily life in our daily life, when we say real in our daily life, when we talk about something something is real, it really hurt me or it really made me happy. Or I in the in our our daily life, whenever we use the word real, We’re not that I mean, those who have realized, you know, those who have realized emptiness and those who see things illusion or even especially other beings. But come just come from us.
To that do not have the the the these realizations. Whenever we use the word real in our daily life, it is a it is a description of they’re talking about object to be repeated. There was called culture. Is really there or I’ve really seen or something you see. However, is he really is he really telling me that something provoking or planning is really telling me?
So I have a whenever we use we use the word heal, it is it it that time, it is expressed that person is expressing the person is expressing objectively refuted talking is is another is another is another another word is another is the object to be refuted, Gakucha, that we have to recognize and that we realized that we have to realize it’s empty. So when common people use the word real. So it’s not a is it putting in the putting in the common word, the teachings of emptiness. They are objectively repeated. You see.
How to how to comes in the ordinary outcomes in the daily life, the common people’s expression is real. In the in the follows, when it expressed in the describing the teachings, the object the true that so all this is the promise or or existing by nature or that. But Mhmm. Sort of that. So here so here so here you can see.
So here, which is a false which is a false view, totally false, you know, this real. So object, the way it’s appeared to you is real in a sense appearing from from its own side, you see. Appear appearing from there, from the side of object, see. Appearing from there, really in the sense of it. So that really we see what we what we what it means that when we see normally, when we say, you know, what real.
Something appearing something appearing from there. Not realizing it exists from it. It exists from the mind or it exists, you know, in the main name, meaning, by mind, not that way. But realizing see, really in a sense, existing from the societal what appearing from the from the appearing from the side. That that which is that which is appearing from the side.
So so believing all so believing so there so there’s this so there’s this false view on the mirror level eye that is false projected, that is false view on the mind, The on the mere level of mind, that is false view projected there. Mhmm. Truly extend the mind. I mean, on the mere level of body, there’s this falsely projected there. This is true true true legitimacy.
And so so the on the main level, I guess there’s a there’s this true to to to to listen to the appearance, you know, project there and then project by us by by one. And then on the middle level form, at the middle level, I guess, a form. Then there’s real a real form, real form project projected there, independent one in our existing from a society, same on the middle level feeling. Then there’s some other one project from a mind, real feeling and the, so to say, independent feeling existing from the side. Then the on the main level, discriminating one, this mental factor, I guess, which function discriminating object, which is a mere level one, mere level because it does that that mental factor does that function and does that function.
So it receives the name. So it’s the so because that the I can say, the the the the the the the the So on the mere level one, then projected this real discriminating thought, I guess, discriminating thought. You know, existent the independent independent one, existing from the side. Then there’s, say, compounding, I guess, all these other mental factors which compounds the result continuation to the result. By that by that what does then compounding to Qi Qi bampo compounding like that.
There was a media label there and then let’s say, projected on that real real in sense independent combined, I guess, just from that. Then mainly of the conscious, the mind and body, the mind which that’s the main function. Just this is very rough, not going through a specific all these details. Mainly, yes. The perceiving the the so The essence of object.
Then, say, essence of the Then the differences of quality mainly say the function they perceive in the essence of object. Do you know how to how to say it? You know, when you when the difference between the mental factor, the definition of mental factor and the the principle of consciousness And then the relation. There’s a few more extra words, but just general general one. Yeah.
Principal consciousness and mental factors. They they what differentiates? It’s called conscious of and then the other. Symptom. So difference between the symptom and numbness.
Yes. The people on the mental health that in numbness, the consciousness. Doesn’t really remember. Particular feature. Yes.
Which yeah. Yeah. That’s right. Asperger. Yeah.
Other elemental factor. Then, patterns. Yes. That correct. Essence of the object.
What what do you say? What what you say something? Sorry. So the hearer’s the mana. Right?
So the thing so seeing the is the is the functional consciousness. Right? And then then the then discriminate what kind of mala what kind of mala is about the secondary about the sentient beings. Right? That is schismatic.
That’s the only way it defines what kanamala is the mental factors, Function of the mental function of the mental control. What is defined what is come to perceive and define pacific, you see. This is a crystal mala. So there’s a functional mental factor, not consciousness. Not consciousness.
That’s a mental factor. Functional mental factor. Right? What did I force you to say? Yes.
And then to and then so but then but then they’ll that sees seen this crystal mala. There’s also can be conscious perceiving functional conscious. Functional conscious, basically. It’s similar as the mala. You know?
That’s a functional conscious. So then the crystal this crystal mala is also functional conscious. And then the size, then you see shape, square, round, the size, color, you know. So there’ll be mental factor. There’ll be a function of mental factor.
Right? Because you compare with so there’s there’s a function of consciousness in the Kistramala. Present this kistramala. Okay? The the mental factor, then this is the size and color and shape.
Right? Like that? Yeah. Mhmm. Right.
Yes. So so so can’t see the mala. Right? Mental control is this crystal mala. Right?
Because more specific aspect object. Aspect object. Crystal matter. You know, what type what type of malice. Asperg of it.
I think they’re both seeing They both have to see the same object. Uh-huh. That was a difference. The mental factors give you a feeling of liking the object or not liking the object or thinking it’s good or bad or being attached to it or having aversion to it? So the So they both see the shape.
So mental factor is the one that like or dislike the object. Like and dislike object. Yes. And and and and indifferent. Like or like or There’s no like or dislike also.
No particular. Indifferent. Yes. Mhmm. Mhmm.
So let’s say, that’s that’s that’s beco that is because the mental factor is discriminate. Like this line, why? Because mental factor discriminate, know, ugly or beautiful, right? It’s smaller. Yes.
Because it is ugly or beautiful. Right? Mhmm. So how to have that before you generate like or dislike? Yes.
That’s right. But Kantian doesn’t do that. No. Kantian doesn’t see the beautiful mother. No.
Kantian doesn’t see beautiful mother. No. Mari? Unable to see between Mari and Akkimala. That’s right.
A cartoon cartoon see cartoon cannot see also Kirtland Mala. But can’t you see only Mala, not Kirtland Mala. That’s right. Yeah. Yeah.
So so the content is very limited. So can’t can’t can’t see can’t can’t cannot see crystal mala, but only mala. Right? But mental factor can’t see the crystal mala. Can you Yeah.
Is that right? No. What whatever the object is, they consciousness and mental factor see the same object. Oh, okay. So if you’re saying mala, they both see.
If you’re saying crystal, they both see. Now you come back. No. It wasn’t. Before before you said before you said, should be same.
Then other was other person said, can’t see Mala, but doesn’t see the kiss of Mala. Remember? Yeah. That Just just for few seconds. Yeah.
Just just for few seconds. Anyway, That’s a general definition, of course, like that. But I think if you analyze, it can be interesting. If you analyze it, But maybe it’s like a chicken and egg, maybe. I’m not sure.
I’m saying now. What what was that before this? Before that, what was that? Yeah. Okay.
So So what I was saying before what I was saying yes, that’s right. And then there’s a mail form which is mainly paper mined, but projected on that, you see, the independent form. You see, by by also mind, projected the independent real form real form to which the word that we often the word that everybody uses what you know, as come to use. Independent independent form. Existing from the suicide.
Then sound. It’s a and but I’m described one day how the sound came from mind. And differentiate the base and sound, remember. And so how they’re different, not they don’t exist separately, but they exist differently, the base of the sound and sound of the label. So is indeed it exists.
My name is a reality. The sound exists. My name is a bit by mine, but projected by our mind that has a real sound in the sense independent existing from the side. So that smell same, you know, reading bit to my mind, but are projected by our mind that this real smell real real smell The real smell. So in the air, in a sense, independent smell.
If if you describe the meaning of common throat, real, when we say, independent smell and the existing from the side. So same taste. Yeah. The sweet, sour, you know, hot and all these things mainly impacted by what’s in mind. But projected on that, real taste and sweet and sour and then the independent existing concept.
So that same tangible object. Same matter. Maybe with a soft or hard, whatever the warm or cold, whatever I see, the tangible object, mainly impacted by our mind, then the then projected on that by of mine, from from also mine. And that so which came from the ignorance concept or inherent to existence that real tangible object in in the sense of independent and existing from the side and all that. So this same same sense sense the as a Heart Sūtra says, the same that may live with the mind, but project on that, on the main project that a real sense of the eye, nose, tongue, so forth.
And which is the the independent and existing from the side, sort of that. So so the re so so the mainly imputed friend mainly imputed friend, but then by one’s mind, then projected on that main name hallucination that the real friend in the sense independent one existing from a suicide. And so mainly impacted by MIND, enemy and on the main name, then projected this real enemy in a sense independent. If it’s right, if it’s expressed out, then, you know, that independent and existing from the sides. Follow that.
Sorry, this. So they’re now here. Now here now here, you can see. Now here, conclusion. Here, you can see.
You know? Now here, you can see. Build hatred to this person. You know? Build, say, hatred, doesn’t exist at all.
Build build hatred. That view projection that you yeah. Projection which come from your mind. You know? That so in the one way in the one way in the one way talking, it’s a one way thing.
The all this view that you created in the project as a projection, say, came from a smart, see, was one created to see. Then, let’s see, made it made it up. Your mind made it up. And then your mind made it up, then you get angry to that. You see how it how it looks how it looks conclusion, but you you all might have made it up.
Project all this thing is here. I say, Then then you generate a hatred as this as this existing from the society. Generate hatred towards that as this as this existing from the society. Is it really me? Generate hatred, Generally hatred, you know, believing it’s really me.
You know, independent one, existing from the side. Purely existing from the side. See, then you generate hatred rather than harm. You know? So how does it so now, here, how does how does it look?
It’s total nonsense. So total total non total nonsense. You know? Total childish. Total childish.
You know? Total childish. Yeah. And the one of the main things one of the main thing is the foundation is the you know, in real enemy, independent, existing from the side, which is projected by your ignorance. You know, concept of holding things as true as you see.
So it’s built up on that basis. You see. And then see. See. Yeah.
I see. So so that, you see, that found I said, is it that foundation, you see, everything build on that. You know? They say truly existent. They truly existent one.
Is it project project about let’s see. Mhmm. That you see truly. So project by what’s on the mind’s ignorance, which doesn’t exist, which are not there at all. If you look for, you can’t find anywhere.
You if you look for, that really one you can look for, can’t find anywhere can’t find anywhere, neither on that nor anywhere. She cannot find anywhere. Doesn’t doesn’t exist. So see, Now same thing here. There.
Same thing here. Just this. So the fan. So the so That the because of the attitude or the action, then you see one label or the mind interpret or the label good. Then she label our friend, then appear to friend, and they see a friend.
So they say then the yeah. Then desire. Then it’s attachment rising to that. Before that before that, there is a person labeled one’s by one’s mind. Yes.
Then it’s projected, you know, in a city. Say, real or independent existing from the side. So here, however, all those all the the best of this. So, again, here, see, according to how the object appear view that see. There’s no such there’s no such thing there’s no such thing there to be really attached to.
There’s no such thing there to be really attached to. So let’s see. Like, the same as what I mentioned. There’s then really there there really there’s no such thing that, you know, to, you in a need to get angry too. Same.
See. It’s exact same here. It’s the first thing to get attached to. So the so there is no say. Both objects totally empty.
Empty or existing from their own side. That’s the you see, the reality, what they are is that. You see? So when you so while you are see so while you are measured on that, while you are seeing that, when you are present mindfulness that it doesn’t you don’t see any reason don’t see any reason to angry to this and to be attached to this. You don’t see anything.
While you are seeing their nature that’s empty. No. That’s all about it. I don’t see. So here so all so here again so here again, the well, the the you see, the whole phenomena So just describe the five eye starting from the eye like a guess.
This object of senses. The hell enlightenment, liberation, saṃsāra, happiness, number. The as mentioned in the Everything, all these things all these things, what exist what exists, what’s merely level by mind, what all this and what exists, what’s merely level by mind. But all these extra things, something something extra than reality. All these extra things that that appears in our view, they will believe all this total hallucination.
All this total hallucination. So that’s Mahāmudrā. That’s the real Mahāmudrā. So the practice for mindfulness, this is realizing emptiness seemingly. So maintain emptiness.
So that’s the that’s the reality. So so so here, I mentioned before. Yeah. I mentioned before the essay. The essay.
You know? The aim. So to complete that. So now I mentioned so to I bring up the basis. So those who were who were not here that time.
So when when one one like going back, when one was child, so one was not introduced by a teacher or by parents, She hasn’t learned alphabet yet. Hasn’t learned alphabet yet. You’re not interested yet. The alphabet, the a b c d. That so so before you are taught on the paper or on the blackboard, there’s a reason there’s this line, you know, so there there’s a set.
There is m written there. So like this design like this written there. So what you you the child, before you are introduced, before you are taught, that’s the end. So what you see is just what you see is just a line like this. You don’t you don’t you don’t see that this is m.
Why? Because you don’t have appearance that that this is m that time and because your mind hasn’t labeled, you see, this is and believe in that, it didn’t didn’t happen yet. And because because you’re you’re not induced by you haven’t induced yet, you you’re not induced yet by somebody, this is. So that’s the first place like this. So you just see the design like this.
Then teach our parents to introduce you this N. And then you follow to that, you believe in that, and then your mind make up your mind so this is where I stop. Your mind your mind made up your mind made up the label N. Your mind is a think and your mind made up the label and which you’re introduced by the teacher or parents with and you believe in that. By believing in that with your mind labeled, then you have then you have to put the you have the, let’s say, the app and the appearance, the, you know, of a projection.
The can’t for your mind. The appear then you have appearance of m. After that, that this is m. You know, you have appearance m. Then after that, you see that this is m.
This m. So now, not next. So you see here. Now here, the m came and the hearer, the m come from your mind. You see that?
You can see that. Because your mind if you if your mind yeah. The m is the m that you m. Generally, generally speaking, without the mind, there’s no m. Generally, if there’s no mind if there’s no mind exist, there’s no m.
And generally speaking, if there’s no mind, and nobody nobody makes nobody will make this. The creation of mind, m is a line like this, and then the line like this. And somebody met the somebody met the writing, somebody met the line, and then they then met the label m. So even generally speaking, even generally speaking like this. So without mind, there’s no end.
There’s no even the line without mind. So here, so the end that you see is aim that you see in your view, you see, has come from your mind. So that one has come from your mind. So it’s very clear. If your mind didn’t label, believe in that, you don’t see the decision.
Okay? So that so so first, we should make clear. Now next analysis next important analysis is that on the basis of this understanding, the M came from most of M that you see. Now So the end that your mind immediately, it when it appears back to you, how does it when it appears back to you, how does it appear back to you? It does it appear back to you Does it appear back to you?
Mean, level of our mind? No. When it appears back to you, it doesn’t appear. Right right after right after that second, your mind immediately When it when m appears back to you, even right after that second right after that second, your mind immediately. It doesn’t appear back to you.
It doesn’t appear back to us, merely to the mind. It it it appear it it it appears as as I as I described just before, Sam, the aim appears back to back to us mind. You see? Back to us mind. Not to me.
Not to other I was like, it appears back, not to me level of my mind. I see. It appears back, not me level of my mind. As it it appears back, never came from your mind. Truly exist, you know, completely exist from other side.
So you see that. Complete existence. That, sir. It it it appears it appears while while it while it is impermanent while it’s impermanent in nature, it appears permanent. While it is dependent on the parts, it appears existing alone.
While it is dependent on cost conditions, it appears as with existing with its own freedom. So there’s all this to start with, there’s all this hallucination at the beginning. You know? When I press back, all this extremely gross hallucination we have on that on the middle of the m. So then next, While while this amp depend depend on while it’s empty, while also while it depend on the group of the parts and the continuity, While it is depend on that and it is totally end of self sufficient, it doesn’t self sufficiently.
So it’s depend on this. While it’s empty of self sufficient, it appears existing self sufficient existing self sufficient. Then not all that wrong view we have. And then the also the so the first one, the Babashi School has eighteen eighteen eighteen schools, the name of the. So that that that the Hindus who didn’t believe that atma, they are as permanent and there’s existing alone and the existing with the fresh and all that.
And so here, I see the applause. Here, the I see opposite of that. And I see the view, say, opposite of that, which is the current reality. But I suppose now there’s now we can relate an aim. There’s there’s also there’s also mentality.
I’m not sure that doesn’t accept a cost of phenomena as impermanent or not impermanency. Neither. An unexpressed for other way. That’s according to their philosophy. So high however, I don’t have much idea of that.
Generally however, generally speaking, So which in the Indo is believe the eyes that that here you see the first which is opposite to that. So then the certain task will this is about the according to the objective. Hallucination. I am paying self sufficient is believing that. So their aim, paying self sufficient.
So so this hallucination there. Then from the manual school there, that you see. Anything that exists anything that we say exist. The by by leaving the imprint, you see the substances, the imprint left on the, say, seven countries, the which is based upon the saṃsāra nirvana. So the but the the subject of the imprint imprint left on that by experience out One has object experience out together sometime.
One has object. The other one has a the knowing phenomena. Okay. Think if you say Noah Noah, I think if you say Noah, I think it led to the person. So it’s get confused.
So you can’t call the same thing nor to the person nor to the known phenomena. The person is the so the knower. Like, in the drink and chamber pour dryer. So nowhere, I think it relates to the person, not the so knowing phenomenon. The brain substance manifests into object at the same time the knowing phenomena shape up the mind.
So so that sorry. So is so truly, So without depending on the substance, the imprint left on the base of all this unconscious, without depending on that experience out. You see the phenomenon appearing. Existing from the society. So truly exist truly existing.
So the a permanent sign. That so the aim so there’s a you know, the so object object will be repeated according to the the school, this wrong view is also there. The m is m when the m appears, it’s a it’s a pain that way. This is also there. Without depend on imprint, it exists.
So the Metro side, the end is also there. Then there’s the wrong view object, but the wrong view are torn to mathematics school. There’s the So what hunting school, the point of view of the objectively picture, the wrong view is also there. On the end, it appears to us That’s so here is important one. If you under as much you understand clear this one, then that helps.
Then that makes very clear the passing of the screen view, which is extremely subtle, so more subtle. So So, yeah, the Swatthew School, the philosophies that the phenomenas, including a high, the phenomenas, say that’s what they think. They’re close with the phenomenas. Labeled by mind, they they they accept that. They’re labeled by mind.
Label label by mind. But but they don’t accept meal label by mind. Why? Because they think anything exist. Anything exist.
You see, there’s some let’s see. There should be something from its own side. That’s what they believe. Anything exist at the level of the mind, but there should be something from something there should be something existing also from its own side. That’s what they think.
So when when we study when we study when we study, see, the mathematical subject, the school views, when we are studying studying, listening that, you know, how that the things exist being merely labeled by mind. Then then that time you think, then that time you think, how’s possible being labeled by mind? How, you know, how things can exist being made labeled by mind? How things can function being made labeled by mind? You you do accept as, yes, I I I do accept label by mind, but how’s possible me label by mind?
How can things exist, can function? Then there has to be something from the source side. There should be some there should be existing from the side. Sometimes might think we might we might think like that. You see?
So you you are you are unable to you are unable to can’t you you are unable to you may can’t understand. Can’t figure out or can’t understand the things existing things existing in your name. You know, we can’t unable to understand that. You know? While things existing, while I say the the things say, things existing being in the main name, which mean male level of mind from your car.
You can’t can’t understand that. Can’t really get that idea in mind. Because because of that, can’t really understand the meaning of that subtle dependent arising. So the new thing, then you think you’re you’re if you are the so what do you think is that if if things exist in the main name, media impacted by a man, then think that means things do not exist. But they they don’t because then nothing exists from their own side.
So things don’t exist. That’s what you believe. You see? How’s possible without without something without something from the side, how things can exist. So the you see, so you’re you’re unable to click.
You’re unable to understand that extremely passing this will do extremely. So, you see, things is things exist in mere level of a mind. At the same things exist being mere level of mind. Things exist mainly. So because of that because of that because of that, iron so forth, phenomena are empty of exist are empty of existing from society.
Are empty of existing from society. There’s nothing. There’s nothing. Nothing. There’s nothing slides even out on existing from outside.
Completely, there’s nothing even slight even atom of even such an atom exists from the side. So while the phenomenon are so for all things, all is empty of exist from the side, it exists. It’s the nonexistent. It exists. Exists mainly in.
That’s same that forms empty in this form. So it’s the same. Is it that he has similar? So so here so here you are able to in the passing the screw screw, it’s passing Madhyamaka passing the screw, see. On the eye, on the object eye, all the fundamentals exist.
For example, in the eye. The eyes the empty of exist. Eyes eyes empty of existing from the soul side. Totally empty of existing from the soul side. Empty of in it and empty.
Because Because because how what is I? How do I exist? It’s let’s see. Because there’s there’s the base aggregates. So mind merely embedded because there’s the base aggregates, valid base for the mind immediately embedded I.
Mind immediately, I mind mind, you know, merely merely input to the label, made up the label, I. So the so the I so the so that’s how the I exist. So I exist in my name in your name. So here so here, what is I? What is I?
Is it is it the most subtle. Extremely subtle. Extremely subtle. I see phenomena extremely subtle. Exists me in name, meaning, for the mind.
It doesn’t have a slight even atom of existing in from its own side. Nothing from its own nothing. Not in the one atom from its own side. What exists? What’s the mere level of mind?
And the Buddha was what is this? What is the existing mere name, mere image by mind? So here so so here so here, what is I? Is it is it what what is I? What is self?
It’s extremely subtle. So subtle. That it it is not is not that there’s no I. It is not that there’s no I. But so subtle, the what it is and how it exists.
Unbearable subtle that the life it does life, it doesn’t exist. It’s not that it doesn’t exist, it’s life doesn’t exist. Life doesn’t So as I often say that here the borderline, you know, some of the I existing, not existing. The borderline existing, not existing. So it’s this was subtle.
The stimulus is subtle. So so subtle. The borderline existing. It’s not complete, not nonexistent, but it’s like it’s like nonexistent. So so like this like this, all the rest of phenomena, you know, from hell up to enlightenment, that everything.
In the in the in the philosophical text, it says, from from form of the omniscient mind, it says. And however, the whole the whole every single phenomena, what we so what appear to our sense of eye, ear, nose, tongue, the hair, be right here, all the rest. So including yeah. So the eye. Mhmm.
So like this. Mhmm. Mhmm. And every other is a firm, same, exactly same, what they are. You see?
How they exist, what they are. Extremely subtle, what they are. You know, existing may name many people. So So but then but then you might think you see this. There’s not there’s not then what’s the difference between between in the dream in the dream, you become Australian Australian prime minister.
You become the Australian prime minister in the dream. Different between difference between that I and the I here, you see, let’s see, you know, say, during course with the listening teaching or or getting tired. Anyway, I was getting tired or hungry or anyway, so here, you see. But I see. But not in dream.
Yeah? But this is not in dream. Mhmm. Don’t don’t get mixed up there. Drink holes in the dream.
Drink up the course in the dream. Being in a in a dream. Anyway, so here now. So the dream that you become an Australian prime minister, see, that one that eye doesn’t exist. That eye doesn’t exist because it has no valid base.
It doesn’t have value base, you see. It doesn’t have value base, the aggregates aggregates that that which received the that which received the the aggregates which received the vote. You know? I could get yeah. Which is the vote.
See, that doesn’t exist. So therefore therefore, that I, in the dream, become an Australian president as a prime minister. Prime Minister. So that so there there are doesn’t exist. But even though even though this I that’s doing course here meditating, teaching, or hungry, getting tired, getting bored, and getting bored, repeating over and over.
Same thing. Same thing you heard before many years ago or past lives. Anyway, if you can remember your past lives in a way as well. So the so this eye here, This oh, no. That one is this this eye exist.
This this eye exist. Even though even though, as I mentioned before, existing may name meeting with my mind. Is it why? Because there’s a why? Because there’s a valid base on that.
The advocate there’s valid base advocates that is doing the course. The I guess, cancer I guess, is conscious. There are mental problems. So listen to teaching or doing meditation. You see?
Here. Oh. Oh. Then hungry, tired, at the kitchen. So this oh, so that that I then, of course, further furthermore, say, the this eye, it it what what makes how it exists is because valid based aggregates.
And then the absolute wisdom realizing as ultimate nature emptiness. It doesn’t receive harm from the absolute wisdom wisdom realizing this. The inherently the the the middle level eye doesn’t harm from the absolute wisdom, but the the the real eye, in the sense, independent eye, which appear to us, that one receives harm from the absolute wisdom. You see, absolute wisdom see this total non numbness and empty. The ultimate wisdom see this one is total numbness and empty.
So that one doesn’t doesn’t exist. And also, it doesn’t yeah. So so anyway, there’s no question of base anyway that in the independent, you know, the in the real eye in a sense, independent eye. So there’s in heaven. It’s true.
It’s an eye. So that’s independent. That’s an open base. So there’s no question about that. So so that one, this is harmful, wisdom, real eyes, and this.
You see? That’s total amount of empty. But the mere the you see, the mere doesn’t I would exist. I would exist, which is existing in name, doesn’t just harm from the wisdom of the wisdom. And also and what helps to understand that I exist is also the valid mind, not with absolute wisdom, but even the valid mind after after the conventional the the the valid mind, it doesn’t receive harm from that.
It doesn’t harm from that. So if for for example for example, you know, say, you dreamed you dreamed you are Australian prime minister. You become prime minister, and you believed in the dream, I’m I’m Australian prime minister. But when you after you woke up after you woke up, you even your own mind, realize you’re not prime minister, but Austrian prime minister after you woke up. You know?
Even you believed how much you believed in a dream, but after you woke up, even you are valid even you are in your valid mind realize you’re not Austrian prime minister. Maybe you are prime minister of yourself. Anyway, how you are you are prime minister of your advocates, your file advocates. Anyway, so, see, so here, even your own commencement, parliament, without depend on others’ valid mind, see receive harm from others’ valid mind. They see you’re not you’re not prime minister.
If you let’s say, next next morning, you go to office next morning or, you know, because you have a dream and you have a prime prime minister, you go to office, you know, the prime minister office, you go there and and and think they will think of it as strange. Maybe they think you might crazy or taking drugs or something. Anyway, so anyway, even your conventional mind, all know conventional mind, see. I remind realize, it is a harm from even your own conventional mind after you work out. You know, you’re not president.
You’re not you’re not an Australian Australian prime minister, you see. So that so the the I which is to see, I doesn’t harm from also from the valid convention mind. There’s so the so there’s what say to to maintain as having a valid base, but however, to to have a furthermore understanding, see, because I’m talking about the male, I you know, what is I say, you know, is is the male in people mind, it’s just my name. So now to define so now to define the eye, the extreme cause of this, then I in the dream become, you see, Austrian Austrian prime minister. And so so you see, that that one sees many harm, but the difference is not harm from all this.
So that so we are now as a So here, to this extremely extremely subtle phenomenon. Mhmm. What the eye is? Unbelievable subtle. How it exists to be?
What is it? What is it? Is it extremely self phenomena. Existing main name existing main existing main name meaning which by mind. So, see, So here, so easy so easy to think it doesn’t exist.
You know? So easy to follow nihilism from there. So easy. Because it’s subtle, so easy to follow nihilism. So the so therefore, in the past, many great famous many famous meditators in the past.
So then how the let’s see. Either fell in eternalism, it it it exists from the side of felonylism, unable to see the middle way. So the then there are all sorts of definitions and how things is the, let’s say, ultimate nature. See, reality of phenomena, the reality of the eye. So like that.
However, the at the clearest explanation, the right view. One one of the special so one of the most most, I say, elaborate teaching effort to say to clarify this, you know, what is the the point of the the present view. One of the one special quality of Lamassong teaching of the Lamassong’s holy teach that benefited extensively to additional. So so there, when the m going back to the wrong views. The past wrong views that we have when the r m appears.
So so Svathum Thirakuru, the object was also there that without the, you know, the By appearing so the philosophies that the the phenomenas by appearing to this undefeated mind, the valid mind appearing by appearing to that, then then that valid mind label. Let’s see. So so so that’s that’s that’s what the philosophy is. So the object to be refuted or the wrong view according to the school is that the phenomenon So By appealing to to the valid man and then valid man. Without the payment that that Particularly, the it is a it is existing this is is it true existence, I should say, truly existing from its own side.
Truly exist truly existing. Mhmm. So that is so that is the wrong view of such a pretty particular school. So when the aim appears to us, we have that wrong view. So now here now here, so I think it’s good.
Believe the eye level by mind, but it should have it should have it should have existence from a society. It should be foundable. It should be foundable. The eye should be foundable on the aggregates, on the base. I should be foundable.
That’s that’s a belief. It exists from my son’s side. So therefore, eyes not made a little bit by mind. So that’s what they believe. But now here, now here’s the point.
What does Sultan Sultanate School believe? This is or this is this is object to be refuted. What Swathum School believe is, or this is what to be refuted. This is this is what to be refuted according to a present madam school, present school, according to that school view. So this so this this is what to be repeated.
You see here. This is what we have to realize empty. You see? The so what Svatakana school believe, I live in the mind, but it should have some but it should there should be something from society existing. So therefore, it’s not not being left of my mind.
So you see here, it believes not that not the eyes not it has not that has a meaning meaning which is my mind. See? Not meaning which is my mind. Believes believes believes something more than that. Something more than something additional than that.
So then what’s that? That means what is that? Something additional something additional than that is the existing from the side. So here, in the present school, this one, this this extra one, this extra one, something more than what is male level one. Or this totally non existent.
This is totally nonsense. See, there’s one complete nonsense there. So this is what this is what we have to realize. Then that is the the so that is the the right view of the ASA. We we realize that something something slight something slight extra than what’s the meaning of it.
So this subtle hallucination of the object. So this, we have to realize, let’s see, total nonsense. Totally empty. Then we have realized passengers will be the middle of the middle way view, devoid of devoid of eternalism, you know devoid of eternalism, you know, something slightly more than what is main level of the mind. So into that, it is and also devoid of nihilism.
So you see here middle view. So when you see that, until you have realized the Gurukshetamana Buddha’s all the Buddha’s view Gurukshetamana Buddha’s view, and Arjuna’s view, Ramachana’s Ramachana’s Ramachana’s so now here, m. So I have go I have to go back to m. So is he how did so the m now appearing slight, not not just mid level of our mind, but not just mid level of our mind, but something more than that. Slight more than that appearing from there is existing.
So that subtle hallucination, that subtle objectivity is also there when the end appears to us. So there’s all the piles of the hallucination is here. It’s also from views, everything there, you know, when they are present. Same thing on the eye appears to us. All these piles of hallucination are there.
So so then that’s why the previous school previous schools are steps to realize, you know, the most subtle the penalized multi employees, the person in school. So I think I can especially the the the school with that. Okay. Maybe stop here. So third session.
Due to all merits, the three times created by me, Buddha, Buddhists, Buddhists, other sentient beings. May whatever I experience good or bad, suffering or happiness, sickness or health, praise or blame, gain or loss, good reputation or bad reputation, long life or death, even being born in the how realms. Whatever I experience may only be of benefit to sentient beings, which causes all sentient beings to achieve enlightenment by myself alone. Promising side, but I also it’s also empty. Promising side.
I think after all that, doesn’t need to go to empty. Just said phenomena. That should be enough. That should be understood empty. Maybe some spirits can hear that.
The metal is empty. It’s but those enlightenment was empty. Little little of sentient beings are empty. Little of the sentient beings are empty. Little of of sentient beings are empty.
To that enlightenment When we mentored on this even with medical matters, but, you know, you see that you feel everything is main level. And that’s that’s good. But if you can get if you can get to the point In the view of your you’re not realizing that total nonexistent, but in the view of your mind like that, in the view of your mind, total nonex total nonexistent. Total nonexistent. Something very deep, very prone or very deep, absolutely.
So if one can come to that point, then this that then that’s really you are touching the so you know, the the meditation and things. So whenever we meant it on this, if you can come to that point, like when you went to the hospital, you can come to a point when it says empty. Not that you realize you can’t realize on thing which exist and don’t exist. That’s if you perceive that as a hallucination. I can present because that’s opposite to the reality.
Anything that’s opposed to in appearance anything that’s opposed to reality, that’s a false. You can’t you can’t make to realize nothing. The phenomena which exist do not exist. Do not exist. But that that’s not what you’re realizing.
But in your your realizing, things what you’re realizing is things do not exist, you know, from their own side. They’re empty of existing from them. So this is what you’re realizing. But in that view, it should be in that view should be, you see, no eye at all. Something very deep.
Even even when you fail, you know, when you fail in the extreme nihilism, there’s no I. It’s different sky and earth difference in that. Because you don’t have that experience. Why? Because because the nothing touched the see, inherently, the believing the eye, you know, was maintaining, you know, real one, inherently there.
So they’re not in touch to the nothing touch the capture. You know, the eye was to be to be the to false eye. It doesn’t touch that object, you know, as you see. So so even though you fail nihilism, that is why, is I think that experience is different. You wanna get I don’t think you get this that way deep experience.
And that’s it. I think that’s it. It is huge. So it comes to many important places. That sound, that noise.
They yeah. The way So should be able to explain to you with the full realized with the should be explained to you with the should be should be explaining to you that with the realization in this, but I think that probably take many lifetimes. So so just my second guess, the way it’s explained, you know, the the pilot those experienced lama. So that that so it definite definite there’s a different I don’t I’m not sure, but I don’t think you will you will get you you will get a fear. If you fail in the illusion, I don’t think you will get fear.
But the fear comes when you’re touching when it hits when it hits to the ignorance, the root of Samsāra, you know, ignorance holding the eyes holding the eyes through as a real one independent existing. When it hits when it touch that when it when it touch the object of ignorance, you see, when you hit the right point on the object, then right on object, ignorance, ignorance is the object we would put on touch that. When you start think that’s it. When you start to think when you start to think that’s empty. When you start to think that’s empty, then the fear comes.
When it’s on the right track. Otherwise, I don’t think fear I don’t I don’t think fear come this water. Think, you know, guess. I don’t know if you’re when you feel a nihilism method because because you see because I mentioned before because when you do meditation meditation or you do analysis, you know, then you fell near it. As I mentioned, yesterday, the past, you know, that You see nothing touched to the inherent the true the true true lucid true lucid eye that that is a hold on to, that is that is held by the that that ingress hold on to.
So that nothing touched to that. So therefore, I don’t think fear. Can’t say hundred percent, but I don’t think fear rises. You know? The fear of losing, I I don’t think it happens there.
You’re following the reason. But when you hit the right hand target of the the there’s a the ingot is holding on to. So then then there, losing fear. I mean, losing fear, losing losing eye. Then, you see, losing losing eye, then there comes.
Then if you if you are, you know, if you are if you are if you are low intelligence, then less like, what is up us who have lot so much merit and high encouragement, and then incredible incredible place for the the happiness, joy, you know, and then tears come. The hairs from pulse pulse and stand up. So incredible joy. Royal Buddhist loyal intelligent. Mhmm.
But the sadhus, when they realize in this much fear comes. So I like that to say. So so, yeah, stop here. Change course during service here in all the house and then the other household. And all the student benefit was in the second organization, those who give out their life from doing services in all the everyone’s everyone’s heart in this very lifetime to complete exercise.
And this way, I think, to be spread now that I have spread first for everyone’s world. K. So after all that after all that is the practice of mindfulness. What I mentioned in the past the other in previous days. So that’s very as much possible to put a mindfulness, I see.
That recognize the hallucinations hallucinations. So that then you’re this way you’re practicing right way. Yeah. Otherwise, you know and that is very easy to you can do it while you’re working or talking. There’s a question of awareness.
So whatever what one is doing, can do that mindfulness, you see. Keeping keeping the concentration that even you even you don’t even you are unable to recognize, are you able to differentiate in a wholesome truth? Can’t unable to differentiate, unable to recognize object to be refuted if you are unable to recognize the, you see, at least think the other symbols, the other method, if you are able to the one is an idea. Couldn’t get any emptiness or couldn’t get emptiness, unable to recognize what’s the object with the ability amino entities. Then the way to do is I’m dreaming.
I’m dreaming, walking. And I see in the dream you’re walking. In the dream you eat, drink the tea. In the dream you bring prayer. In the dream you open the toilet.
So so when you when you do that when you do that when you do that, then there’s some then there’s some help that you don’t at least you don’t believe, you don’t hold on to things true. That’s key point. If you hold on to things as true, then that becomes basis for other a lot of delusions. Doesn’t cause of some silence or anything. The whole point is yeah.
Do not mind do not hold on to. You see, it’s true. Then it it brings it comes to the point, you know, you you unable to recognize what is what is what is empty, but but somehow but somehow don’t what that somehow to get somehow together, maybe not clear, but I think this dream is here. Somehow it helps. That’s what a problem can this advice, when you dedicate your merit when you dedicate your merit, you don’t know how to mentor and this.
Then what’s that? I think maybe dedication. So when you die when you die, that time, all your life appears like dream. You know, which means happened, but it’s gone. So when you die, the whole life life, you see, is it like a dream?
And so so bring that now. However, mentoring and he mentoring, you know, looking at it, let’s say, that you are all these doing all these things in the dream. That it it doesn’t mean it does again, it doesn’t mean it doesn’t things do not exist, but this is just to help. For the client to not cling on to. Correct way is light dream, light illusion, light dream, phenomena is like illusion, dream.
So that’s correct. Mhmm. So so I think that’s all I think. So we have an hour break. Is that ten to nine?
Or we should say nine. What time is it now? Nine. Is it nine? Yes.
Okay. So we’ll come back at ten. Okay. Come back nine nine forty five. Nine forty five.
Nine forty five. And also, we’ve been asked to announce that the relics are only here today. So take the opportunity. We’re coming back at nine forty five. Nine forty five.