Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 150-minute teaching, Lama Zopa Rinpoche uses vivid examples—lightning, sudden accidents, instantaneous paralysis—to demonstrate how all phenomena change moment by moment, even within seconds. Core doctrine: things don’t exist as they appear to our minds; ignorance grasps at them as truly independent. This fundamental misperception roots all suffering in saṃsāra. Rinpoche traces how Buddha’s eighty-four thousand teachings concentrate into a single syllable, ‘AH,’ which negates this ignorance. Practical core: maintain emptiness awareness throughout daily life—while driving, shopping, traveling, or on pilgrimage—so every action becomes meditation on the dream-like nature of experience. The talk culminates in an account of a Mongolian monk’s daily Abhidharmakośa recitation, offered as living proof of how practice integrated into ordinary life bears transformation and realization.
File metadata (for organising)
File: 78 2004 04 25 MR.mp3
UUID: 5b78679f-a14e-4502-94b2-aab42dd7b20e
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-25
Recorded at: Buddha House Adelaide
Duration: 149.8 minutes
Words: ~10,288
Oh, yeah. Page five, teaching press section. One going beyond, could destroy, completely protected, fully awakened being, part of the knowledge and good conduct. To guard it, no other world’s supreme gut. human beings, detain.
Teacher of gods and human beings, to you, completely great compassion, found having all understanding. The field of mare with qualities like a vast ocean, toward you, the one gone to thusness, I prostrate. The purity that frees one from attachment, the virtue that frees one from low realms, the one path, the sublime purity to the down and the pacifiers, I prostrate. Those who are liberated and also show the past of liberation, the holy field qualify with realizations who are devoted to moral precepts. To you, the sublime community, intending virtue, I prostrate.
Homage to supreme Buddha. Homage to the great Sangha. To all three ever devout homage. To all worthy respect, bind with bodies as many as all realms oms and all aspects with supreme faith that pay homage. Do not commit any non virtuous actions.
Perform only perfect virtuous actions. Subdue your mind thoroughly. This is a teaching of a Buddha, A star, a visual aberration, a flame of a lamp, an illusion, a drop of dew or a bubble, a dream, a flash of lightning, a cloud. See condition things like that. Yes.
Started but did not finish this the standard. So the first one is Tan’s story, Gamma, Star, Ruplu. That one is saying that by using the Ruplu as an example, the cultural phenomenas, they don’t exist as they appear to you. They don’t exist in the reality as they appear to you. He’s not saying they don’t exist, but they’re saying but he’s saying or the Buddha is saying, it doesn’t exist in the reality as it appears to you.
It’s a question of the way the way it appears to you. He’s not saying it doesn’t exist. So one has to understand how to say it, the percentage. Use it. And then to to understand that, use the example of it.
Then then the bottom line. The midst of wind. And then again, let’s say here’s story. Then again, Guillermo illusion. So again, saying the phenomena do not exist in reality as they appear to you.
The next one, again, this is so for that example, we used example in illusion. So like illusion. So then again to say to prove that the causative phenomenon’s nature of time story changing the decaying do not last. Not only by day, but even hour, minute by minute, second by second. So even within second.
So changing the chain, it stops and doesn’t last even within a second. And so changing it and it’s a split by split second by split second. So all of that. So thinking the first, second first, second, first, the phenomena. So what is the nice flower or the body, human body to that doesn’t that doesn’t exist.
So previous hour didn’t exist this hour, which exists in the previous minute, it doesn’t exist in this present minute, which is previous second doesn’t exist in the present second. That is so doesn’t last what what exists in the previous second. It is stopped the next second when the next second happened. So even that, somehow, helps the change into care even even practice mindfulness. In that, even that some some gives gives some some, say, like like the meaning, there’s no meaning to be attached to.
So it gives some it has some effect to that you know, cleaning. So it has some effect to to free your mind from grasping mind, the attachment, you see. Something makes to see there’s some point. So let’s see. So So here is giving the example, how the cultural phenomena is natural term, sorry.
Give an example like what to do, what I want to do. So what to do, it’s just there, but next minute, it’s not there. It’s a during June and last. This can be it can be dropped in the it can be disappeared or it can be dropped in the time. Yeah.
Can be perished in the time. So that so the rest of all all the phenomena is like that. And it’s a tough story. Not only not only changing, you know, day by day, hour by hour, minute by minute, second by second, even within second, but but they can that it can be stopped anytime. Not a lot of due.
The there’s a nice card there. There’s a nice card there that people, know, went by their car to see. No, they didn’t have any, say, even doubt or say comfortably, they want to go and reach in that price. But but certainly, people reaching that place, suddenly, then cars suddenly completely mashed smashed, mashed, or smashed, smashed. Completely smashed.
Totally changed car. That or the airplane, people there’s there’s no thought that that is going that’s going to be filled with the fire or, say, big and pieces. Or it will completely go there in the airplane and then and then suddenly, all of a sudden, and and sky filled with smaller fire. The whole airplane filled with fire. Suddenly, it became most shocking most shocking and frightening.
Not that. Everything changes suddenly, you know, in the then everything become pieces. So that Suddenly, the person is completely well. The completely well in the morning. By the time afternoon completely well in evening afternoon, but by the time of nighttime in the in the evening time, then the total the body suddenly got suddenly got paralysis.
The whole life totally changed. The aura city. Burned by fire or the or the the car. They damaged the body, the broken limbs. But in the afternoon or in the evening time, you know, appeared in the hospital.
That intensive care of so I’m not sure what a life what it was gonna like. Oh, it’s gonna die. Not sure. So so certain things certain can or or even suddenly suddenly the heart attack or something happened suddenly died. So and they died in the house died in the the car or in the in the home or in the hospital.
So I heard one girl in California. Maybe it’s you know, I heard it’s maybe I’m not damaged. This this girl was completely healthy, but she was walking she was walking. This she was walking completely okay. And suddenly she suddenly she suddenly she fell down tight.
You know, she fell down tight. I think last I think maybe that happened last year. It was in the case. Well, she was just walking. And then suddenly suddenly suddenly suddenly, you know, suddenly felt that that that that.
So not only for changing decaying, changing decaying, all that can be stopped in the time. It can be ceased in the time. Then next one is again, causative phenomena as they appear to they don’t exist in reality as they appear to. So the example, like dream. The med med the meditation or break time, same, you know, looking at the hallucination as a hallucination, you know, practice mindfulness that maintain our emptiness, which comes to which comes to which brings to the conclusion, you know, emptiness, things are empty.
Same. Another very good one. Mentation is similar, you see. Your self so whatever one is doing in the daily life, not only sitting meditation, even break time. So whatever one does, they could they continuously practice mindfulness looking at it looking at a dream, looking at life, looking at the looking at the life.
Here, it says like, you know, like all these examples, you know, how to how to manage it, look at the phenomena, cause the phenomena. So using an example. So so the as I mentioned yesterday, anything that is extra, anything that appears the phenomena, including a high action object appears to you something extra than what is merely labeled by mind. Something extra than something additional than what is the media labeled by mind. So that is the that is that is the As I described yesterday, how the is the basis ignorance and attachment, those negative emotion basis for all these negative emotion thoughts.
Right? That becomes the basis. You know? This big this this hallucination that covers everything, that covers our action object, hell, enlightenment, everything, saṃsāra, nirvana, happiness problem, covers everything for another truth. It covers everything.
The solution covers everything, all the phenomena, which say, empty by empty by empty by nature. Existing existing by name, meaning input by mind. But but this hallucination covered everything, like like the floor cup covered by the carpet or the table is covered by this blockage like that. So like the like this beautiful painting on the wall, but it’s covered by dust. So that like the middle, very clear middle, okay, covered by dust.
So everything is covered by this hallucination, not created by God or not came from even though even though they appear existing from a suicide, but it’s a but it’s projected by but it’s came from one’s mind, projected by one’s own ignorance or holding thing holding phenomenas as a true existence. So so the so when you meant it when you meant it in the in the daily life, whether you’re driving car or you’re you’re shopping or doing secretary work, writing or talking, meeting, whatever, you’re doing, but your mind meditating that so all these phenomenas that everything that appears real real to real one from that real one a pretty real one in a sense appearing from there. And so you put the dream so you put the dream on that. You put the dream you bring the dream you put the dream on all these eye, action, object. Your possession, family members, whatever.
So all these that people if you are talking to people, yourself and the action, the person you’re talking to. So all this all this part all this part which is which is which doesn’t exist. The part which all this additional thing or all this additional thing which appears to us, which really in reality is not there. All these all these so all these hallucinations all this thing, you see, then you you put a dream you put a dream on that. Like in the hospital, when we are in the hospital, we put no.
We use the word no on top of this. We don’t use the word no on the male labeled eye and male labeled eye, guess, from feeling, cognition, compound, I guess, conscious with the male, we don’t put no on that on male level, which exist. We’re putting no over the we’re putting no over the hallucination. Use the word like a bomb, like atomic bomb. Over there, we we throw that over the object of ignorance object of ignorance.
There is that which is as the I appeared as the I appeared, real one existing from society, even though it’s even though how it exists and it’s merely imputed by mind and of existing from society, but it’s appeared to our one hundred percent mind and that is a real one existing from society. So you know, atomic bomb on that. So to see that’s empty. So this is how you destroy your enemy. This is how you destroy your enemy, the ignorance.
The king of the delusions. So by realizing the object, I see that that is apprehended or believed by the ignorance concept of truth. You see, by so by using the BAM, the BAM, they know all that, which so by realizing that’s empty, then you’re able to eliminate the ignorance. That’s why we’re able to extinguish the eradicate the ignorance. As I mentioned example, that you see from distance, you see in a piece of rope, in the road, curl like snake.
Then or is then so you you are unable to see clear as a rope. But I pushed that because of that, then I said, then then your mind labeled looks like a rope. It’s a snake. Then your mind the color and the way it’s curled curled. Then your mind delivers snake and believe that.
Then there’s appearance of snake. Then you then you see this is snake. Then you see then you see real snake and real snack. You see real snack. I see real snack.
So that button with the with the flashlight, you put that, then you see, you realize you realize, you know, it’s just a piece of rope. It’s not snake. So then then the wrong concept, The wrong belief is snake is gone. You had before the wrong concept, but not but realizing it’s not snake, it’s just piece of rope with a flashlight, with a light to see. So that concept is gone, eliminated.
So the the the hearer in the hospital we used the word no, I feel like that. The real the real form, they appear to be independent in the system side, bring on that and then bring on the there’s a feeling, can know it’s a real feeling in the sense independent one existing from the side. So can you see you see empty? That was empty. You see empty.
So you see the nature. Before, you don’t see the nature. You don’t see the almanager or feeling. That is that is cover. Hallucination cover your projection of hallucination cover.
You don’t see the reality. So by turning the BAM, you don’t bomb no on that, you see the nature. So this seems the compound, I guess, and consciousness. So the independent, know, everything real conscious, real, you know, the compound gas, which is very two independent one in existence. So you’re throwing the atomic bomb on these things, see, to realize it’s empty to eliminate their enemy, the delusion, the ignorance, you see.
So to say, this this destroys them, you So that same informs also the whole phenomenon that the twelve twelve dependent arising limb, the evolution Samsāra, you know, twelve dependent dependent arising limb. So each of these limb you appear to you, you see real one. It’s real ignorance, real confirmation, real compounding action. Know, the real craving, real grasping, real becoming. So if you if you if think you if you think of the troubling and then how does it appear to you?
How does appear to you, each of each of them? Does it appear merely by your mind? You know, right now your mind right now while you’re going through that, your mind your mind just now, in the second your mind just now, but it doesn’t but it doesn’t pay back to you in that way. Pay back to you, real one, in a sense, independent, not merely by mind. It’s his from the side.
So there is a so in the hospital, so you have thrown atom bomb, no, see on this. And also the cessation, the evolution, there’s a word for that. The the ignorance, the is a dead company, the rebirth and all that. So go back, then down to ignorance, look reverse. Then cessation ignorance come out there or that is it, all the suffering.
Is it? Then that’s a non junction. So the evolution of the cessation, then go back. This is a yeah. To cease to to be able to cease the cessation of the birth, you see, depends on the cessation of the death.
It depends on the birth. Yes, that’s the same as same as the better name and form and then if the conscious count as a result and then see if the like you can’t catch this in this cause or you can’t catch this as result. Conscious mind that goes from that line. So the cessation, the seven results then cessation of the common common action, which is delay, then cessation in all this. So when we think about all those, the evolution and backward of the saṃsāra and also association with the evolution and backward.
When we think of this, something a real one, in the sense independent and existing from such a form. So putting a prudent, throwing this no, this is all this is here. the BAM is under this. So this is meant to maintain its nature with emptiness. So like that, the whole form of truth.
So So what I was saying so it is said, Lama disha. Lama disha, how many recite? He used the word instead of no, he used the he used the word ah. Sorry. So there’s another true accent one.
There’s another true accent. Sneezing. True accent sneezing. Anyway so it is a DalmAtisha. As we decide, no no phone, no no I said no.
The one that I left out the other day. I didn’t I didn’t notice. I didn’t notice. So so that was good. Sarah stopped.
Then I noticed my mistakes. I meant to meditate. Sarah stopped. So then I noticed my mistake. I left I left this perhaps.
So anyway, Lamentation uses are. We in the world is where it says no. So nose, no, ah, tongue, ah, ear, so that ah, form like this. That’s also said said that Lamashir is such this way. So the reason why Lamadisha used the word ah instead of no.
That is it. So there is the Buddha’s eighty four thousand teachings. At heart, the essence of the heart is the present primitive teachings, professional wisdom. They’ve gone beyond. Teachings, see, reveal shown the ultimate ultimate nature of the phenomenon.
The emptiness that Buddha how Buddha I’ll say. That Buddha why Buddha descent in this world is not is only to benefit benefit us and being. And how does Buddha benefit us and being? How does Buddha liberate so benefit, what what what is exactly is liberate us from the oceans of suffering that we that which do not like, which we do not like, The suffering of saṃsāra, which do not which we do not like. So from where we should be free of form.
So to liberate us from the options of some sort of suffering, the suffering of pain, not all that suffering of change, temporary some sort, which is temporary some sort of pleasure, not all that. The pervasive compounding of suffering basis of the previous two other sufferings from the whole entire saṃsāra, which is a pervasive compounding of suffering called So and how Buddha does that? A little bit of us from the is a bit of a so is it as you know normally that that not by washing the body with water, the way we liberate us and not by not washing when they come up with water. Like the sorry. So that Then not I’ll say.
Not like the way Buddha liberated sentient beings, not like taking the thorn the thorn, the thorn that which went inside the flesh and taken out with hand, not in that way. And also not by transplantation in the in a like human beings heart or brain or monkey’s heart or brain transplant into other human beings. The and the body that transplant them. But that’s a realization within Buddha’s realization within us and being transplant, put Buddha’s rehabilitation within us. Then, you see, then Buddha has no realization.
He’s a realization. It’s all quality put put within us, transplanted with us. So not in that way. So how it is how Buddha liberated us? It means that by revealing the truth.
So what is that truth? That is revealing the path that ceases by actualizing that ceases all the the oceans of some sort of suffering cause delusion karma. So the very essential part is this. So see, there is professional wisdom to go on beyond the wisdom. The wisdom realized emptiness and especially wisdom directly perceiving emptiness for that one which which directly ceases.
That’s that’s the one. But the compassion, but it helps to it helps, but can’t directly remove the delusions. The Buddhicitta compassion, the Buddhicitta compassion, Buddhicitta, they help their help together with wisdom, then you see to cease the department grow subtle. Especially the subtle one, to remove the subtle defilements, this needs so much merit. Need so much merit.
So only then we have bodhicitta bodhicitta realization. The generated from the realization of the great compassion, the root. So quite so quite to, you know, able to collect all those like a big fund. As I mentioned also before, big you need big fund for a big project that will complete. So we have need need a concept of merit to to to be able to seize the subtle planets and to become the mind, omniscient mind.
So so with that help, then wisdom directly perceiving and is able to seize the subtle developments, otherwise not. So what it what directly sees the gross settlement is only by the which realizing empties. So here, the real one the ultimate the real one is we’re directly perceiving emptiness. You know? That one.
So therefore now so Buddha so as planned, the so the heart of the therefore, the explained teaching of empathy, professional wisdom. So this so therefore therefore, this is the heart of the Buddha. Yes. The one hundred thousand stands, which is twelve volumes, then twenty thousand stands, three volumes. There may be, I don’t know, there’s one way of counting.
And there is a different way of counting. Then there is eight thousand stanza, one volume. So the most elaborate one, twelve volume. Then three volume, then ten thousand stanza, then it’s eight thousand stanza, one volume. Then the the very short one is the heart of wisdom.
Heart of wisdom, So this is the heart of this is the heart of all those teachings, all those previous teachings, but the teaching of professional wisdom. So now then, after that, the few syllable of profuse syllable of professional wisdom. So that one is which started from a couple of early courses. We established this reciting during the course. I’m going to share them with this name, which period has eighty thousand years in its comma, but I think even one time.
It’s not it’s not many times it’s a region in the Tibetan. Said it’s a wrong mistake. So many, many mighty, mighty Great. One. I need to get more precise.
So there’s there’s also also absent. This was happens in some text. It’s not not wrong. It’s I’ve seen some text, but I couldn’t remember now. The if not mistaken.
So this is the this is also a part of teachings of professional wisdom, called a few syllables of the professional wisdom. Then after this, the the then after this, and the one the one syllable of of perfection of wisdom. So that is ah. So so all that have passed all that all that vast teaching, can say that all that vast teaching is contained in this ah, you know, ah. So disconnect plans.
You know? So a is in a is in negative word. As a negative word. Same as long, meaning the same as long. So here, like yeah.
Here, like this. So here, There are there are negatives. Negative is a negative word. It negates. What is negates?
What is negates? What is negates? It’s the our hallucinate world. So what I explained before, the eye eye as an object, all the phenomena from hell up to enlightenment from hell up to enlightenment. Everything everything that which is really leveled by mind, which exists, but how it exists in the main name merely imputed by the mind.
So so all this so all this here do not have all these exist mainly imputed by mind. So all this do not in reality, all these do not do not exist from from do not exist from suicide. They do not exist in society. So so there are all these phenomena. I as an object from hell after enlightenment, everything.
They are empty of say, they are they are empty they are empty of of this cover, this hallucination projected by our ignorance concept of true existence. All discovered by this by this by this by this hallucination. The truly the truly existent project projected by decorated decorated there all the phenomenons, meaning fifty one, which is the emptor of existing from the outside. This truly is it in this hallucination projected and decorated there on all these phenomenas, which I see may limited by mind. By also mind, by also in ignorance.
Wrong concept. So then so this hallucination is a hallucination decorated or projected there on on on all the phenomena, on on every frame. There there there was exist being merely imputed by mind on every from from health to up to enlightenment. And then So appeared after the meeting invitation, then everything appeared. You’re not aware of that.
You’re you’re not aware of that. See. Do not do not not aware not aware. Everything is Just right now, just second before your mind imputed, merely imputed, not aware. It’s Krishna realm of your mind.
Just second before, meaning meaning by mind is not aware and not aware not not aware this is a hallucination. So everything appeared as real to you. Real to you. Then then you then you allow your mind then you allow your mind to hold on to it, to apprehend, to hold hold to hold on to it is true. So so this is how we create this this is how this is how we create, again, ignorance, root of saṃsāra.
Let’s see. When is that when that is done on the eye, when it’s when it’s done on the inherent action eye, when true action eye, when it’s done, true action like it gets. And then whenever we allow our mind to hold on to it, every time when you do that in the twenty four hours, we’re creating cause of root of saṃsāra all the time, non stop. So that’s so so that’s why I was saying, emphasizing how important it is that we should not only during segmentation, but during this break time, not from Dharma, but break time from segmentation, how important we continue this meditation as awareness mindfulness. Looking at the see, looking at the hallucination looking at the hallucination that that it is hallucination.
So so so this is opposite. So this is opposite to this is opposite to what ignorance believe. From the birth, from beginning, let’s say, from from from the birth of this life, from beginning, let’s say, rebirth. We have been living our life holding always we let our mind to hold on to it hold on to all this cover, the hallucination, the truth, truth, existence, truth, and appearance. This you see, we let our mind to hold on to it and believe it’s true.
Every single phenomena appear real from that, then it’s true. So we we this is how we have been living our life from beginningless beginningless beginningless sometimes rebirth. Because of that because of that, then that’s why still that’s why we have been suffering in saṃsāra circling in the six realms, one after another, from beginning to to experience the most the oceans of suffering of hell, hunger was the animal, human being. So that’s all this again, again, over and over all over and over. So so in other words so in other words so in other words, this this ignorance have been torturing us have been torturing us, and this ignorance put us into put this ignorance holding on this truth, then the true, you know, the true things appear to true then holding on that true.
This ignorance then continuously put continuously put us put us in prison of saṃsāra and torture us torture us time with our beginning time without beginning, tortured with all these sufferings of Israel. So like that. So so so now so now this time this time, we have we have received amazingly, miraculously, we have received this perfect, not only just human body, but perfect human body qualified to air freezing test. And not just the meddharma to achieve the happiness of your life, but minor teaching. The particular teaching.
So here, I want to emphasize teaching that which gives which gives a clearest explanation about after nature. The exactly Buddha’s view, what he realized and had thought, the how the things are empty, realize things are empty or exist from their side. At the same time, the existing, you mean name, in the way name, meaning by mind, while things are existing, they are empty of existing from their own side. So unification of emptiness depend rising. This is how phenomena the way the phenomena exist, how how they are.
So as Buddha himself realized this and this is what Buddha the all the essence of all teaching shows that so that including the including the our one syllable of the profession of teaching professional wisdom teaching. So the one syllable of the one syllable of professional wisdom. So including that. So so as not as from as as a as a realized exactly the same they explained. So the about the.
So those are even from other tradition about the valid lamas, how they explained. So they yeah. Realized emptiness. And so what knowledge realized, what lamas never realized. So the the school school view empties.
So the unification of emptiness is independent of rising. The middle way view, devoid of eternalism and nearness. With which which is which is the which is the only one. This is only this right view, only this wisdom realizing this can only this can cut the very root of saṃsāra, the ignorance. There’s only one there’s only one.
There’s not many different types of voodoo saṃsāra ignorance. It’s only one. So for that for that, as I as I explained just before, so that when I mentioned, you know, twenty four hours, how we create root of saṃsāra, so so that so therefore, that can that root of saṃsāra, that specific root of saṃsāra, ignorance, can cut can be cut only can be eliminated only by realizing practical school view, not by other school view. Cannot cut. Other even one realized, so what tangible school view, the the one before cannot cut the root of saṃsāra.
See, that alone cannot cut the root of saṃsāra. So that because that believes that because that school believes you see, even though they don’t believe, the eye, you see, do not exist, truly do not exist. Which definition is without? Here, meaning of truly existing is definitely from the percentage school view. A percentage school is a definition of true true existence.
And the percentage school will the percentage of school, they truly sit in. Any any phenomena any phenomena, see, what they are and what the way they exist is anything slight more additional than what is merely labeled by mind. So that is existing from its side. What that if it’s something more than that, something slightly more than that, it means existing parameter side. So it’s truly existing.
You see, colonial principle. So that then but but in the school, I mean, definition of true linguistic nature, that see, that means without appearing the base and then without the valid mind, undefeated valid mind labeling things existing. So completely existing from a society. Truly is defined by that. So here, as I mentioned yesterday also, So do not accept tribulation, but except existing from society.
Existing by nature, have to accept. Because it should be I the I is a foundable on the base, the aggregates. So they they it’s not it’s not just middle of my mind. There should be something from a society. So so that’s why they accept existing by nature, existing from existing from a social life.
So therefore so this but you see. But this, according to this is truly. You see. What what believe, you see, that it has it it has it should have existed from its own side. It exists by nature, exists from its own side.
So this is truly according to according to the person’s view. So here the view of object to be refuted is small. The Sawatanga school view object would be put in an extensive cover all this covers all covers, you see, what the present case group of philosopher that it should have existed from its own side. Is foundable on the base and it’s existed by its nature, existing from its own site. So all this to listen according to Tengbara So when you want truly listened, truly listened, so when you translate it into Tibetan, then.
So these words, if you translate back to existing by nature, it’s a public site. And all those terms, if you translate into Tibetan, it’s exactly comes out in Tibetan like that, you see. So sometimes it sounds very nice in English, but it doesn’t when you translate into Tibetan. If the person who translated into Tibetan from English doesn’t know dharma, then it will come out very funny. If it doesn’t the person doesn’t know dharma, then it will come out if you were just around English, it will come out into Tibetan very funny.
It will come out it will come out, let’s say I don’t know. What? What? Oh, yeah. So it comes out very strange, see, even though it sounds nice in English.
So you have to if the person knew dharma, then you have to put it in this word to see. So that not all, but, you know, something like that. Sometimes, you put exactly what’s independent, is it correct? But it doesn’t look doesn’t kind of not sound smooth or nice or flowering, flowering, Not flowering. Flowering.
No. There’s no cream on that. Yeah. Ice cream. So, anyway, so it’s it’s so it’s very important.
So so it seems very important that seems very important to find out the definitions in each school exactly. Otherwise, teachings for so many years and it’s still nothing clear in the mind. You hear teachings from other maker, this and that, for so many years and it’s nothing clear. So we’re confused to see with the similar terms like that. See, it doesn’t not really clear in your heart.
So this so that very easy to get so it’s very, very easy to get confused. And then and then, see, everything become sort of a Become pizza. Become what? Maybe pizza is too nice. What?
What? Roger. Roger. Roger. What’s that?
Oh, I see. Okay. Anyway, I’m not understanding, but just these few words. There are terms that need to be clarified well. So that yes, it was not on this point, but the other point.
So how many years one here come to think that problems here. Know, the misunderstanding is not solved. You see like that? Or one it to start to study precisely. However, I think think very much also depends on the very much, I think, depends on the think the from teacher’s side from teacher’s side, a clear very clear explanation.
Very precise, clear explanation. And it’s the terms very precisely when you learn the philosophy. And then, this other easily can understand. Otherwise, after you finish all teaching, you’ll see many, many time time type commentary, and still doesn’t get solved. Still same problem.
And, of course of course, it’s not only the teacher thing, but then course, to us have to have to have karma. To us to have karma to have clear to receive clear teachings. We have to we have to have karma. So if you don’t have karma to receive clear teaching, then it doesn’t happen, you see, from that. So when we so I can go back.
Sorry. So the quick way of understanding to learn clear, clear understanding. Since I mean, those two points. So however, So here so ah, is it so that that word negates that word that word negates. You see, what stops, negates is the what’s there?
This hallucination, this truly has the truly existent. In the in the view of mind, the sort of phenomena appear to a real real one. The, you know, independent one independent, say, resistant from side. So all these all these appearing to our mind from above the merely imputed phenomena. I action object, hell, after enlightened, everything.
So there are naked stops. All these naked, you know, stops. All all these objectively repeated truly since. Everything appear to independent. He’s a stem from the side or his his by nature.
So stops. Stops. Mhmm. See, it’s a like it’s a cup. So, see, stops all this, which covered the whole fundamental layer middle layer of the.
So it stops all the completely. So ah, yes. You see? All this, say, total nonexistent or is totally nonsense. All these things appear real, real world.
Totally nonexistent. Completely nonexistent. Empty. So ah. So what it does is this.
I’ll make it so that’s why for that here, you see, there’s one word. The phenomena is empty of inherent principles. So therefore, one one syllable one syllable of professional wisdom, but he gone gone beyond of wisdom. So that’s what Lama Atisha I think Srinivas said. So instead of no phone, no sound, from ah sound.
So it’s a when you read Hashira is ah. See, So so what I was saying before that’s why had to dream. So bring the dream bring the dream on this all this hallucination, earth, eye, everything, whatever you dream. So bring the dream, you know, and all this. You should dream.
You you should so here is is like in place with no you bring the dream. So put the dream on put the dream on over all the hallucination. So I think dream and dreaming, everything. So so that when you practice mindfulness in this continuously, so it gives you it brings you to the point they’re not true. Is that clear?
So it comes to brings conclusion, see emptiness. However, at least to not it helps in that time to not cling on to it. You know? So so strong and then the so yeah. I mean, it helps during that time to not to knowledge anger attachment.
So if somebody is present to you, In Tibetan in Tibetan, they’re saying putting tsampa. You know? Somebody’s putting tsampa on you. Putting somebody’s putting throwing tsampa, making everything white. So when you somebody throw tsampa, then everything become white.
So that’s the term they use when somebody’s praising you. Somebody’s praising you. That in the monastery, it’s apple or somebody then did a good job or something. You should take your apple. They whisper.
Then I say, oh, all these days, the monster the monster throwing some on the airport on the airport. So we were preparing to the airport having done something good to see. So the expression, making white, you know, making white. White means positivity. Not making black, but white.
So what somebody criticizes is making black. You know? Anyway, so so when some somebody’s praising you or, you know, how you’re kind or how you are kind or, you know, wonderful or, say, wise or all these things. So if you are looking yourself in that person, if you if you bring the dream here and that see. Dream or as mentioned, teachings like dream.
So anyway, so it’s become like theater. It was just acting. Here, you see, well, obviously, it’s just acting, you know, like a performing theater in theater and somebody praising you. Mhmm. While you’re while you’re acting in theater, which is in theater, when you act a story, somebody has to praise, somebody praises, somebody shout, criticize you, you see.
So that time, there’s no particular effect because you are just acting, you see. So anyway, so it doesn’t affect you but you think it’s not the understanding in the heart is not real. So it doesn’t affect you. It doesn’t so it helps not get angry. It’s not gonna kinda karma or similar when somebody could say.
So here, it doesn’t here, I don’t get I don’t rise desire and attachment. You see? Another one, doesn’t rise anger. So from that. So so at least, you know so it helps to not rise needing merchant thoughts.
And so that’s peace happening. That’s that’s a real peace, you know, happiness. And then you don’t engage also in the karma. So there’s so much peace now and so much peace and happiness in the in the future. So that then then that helps also to enlightenment.
So bringing the dream putting the dream over the homeless nation, they offer the tourism tourism. So so that that the example dream put this. That’s very effective one where you see. So this way it will become integration of your of your daily life with the emptiness with the Lamrim emptiness with Lamrim, which part of Lamrim and particularly emptiness, Your working life integrated with the, you know, with the your busy life, working life. See, the whole all those hours, the busy line is integrated.
It’s all become meditation. It’s all become busy, but it’s all become meditation until empties. So And and that that is see, that is a that is something okay. Looking at the hallucination or looking at the dream constantly. What is awareness driving or shopping or you’re shopping or you’re down to the department store, supermarket, or sightseeing.
So one should plan that from your room when you leave. Or when you leave when you go for a job, you should plan that meditation from your room. I feel dressed up. I’ve had breakfast. I don’t want dressed up with the ties, with the paintings, paintings on the paintings on the hair, paintings on the nails.
Anyway, so so anyway anyway, you should start the meditation from the room from your lip on on your shoes. You see, the this is meditation, you see, mindfulness. While you have a meeting, you know, there’s criticizing, there’s appraising, there’s all this, you know, very very interesting to watch most find how people behave, how people get you, how people talk. So there’s all this effect, the mind. See, effect.
So anyway, so it’s very very interesting that also sightseeing. So when when I go for sightseeing or try when I go for traveling, a tracking or a tap, when I go for traveling, sightseeing, click image. So in the recent Tibet, this recent time didn’t get done every day, but at the beginning, we tried to do motivation in the morning before we’ll before we’d before we start joining. Tried to lead the but didn’t get done every morning, but tried one or two times. They grew that a little motivation.
And so what I was trying to say is that even when we make a pilgrimage pilgrimage, while you are making pilgrimage, you can do the you can do the pilgrimage with the lumbar mentation. You know? Mind you. You see, like this emptiness meditation, the whole volume of pilgrimage. So all these rocky mountains, you know, you know, just also appears.
But however, they all appear to you truly existent, existing from your side, completely in existence. So anyway, that means in reality, all those are nonexistent. All that is nonexistent. All those what appears to you. You’re including yourself.
They rely. So it’s like that, you see. It become and if you’re even though you’re you’re moving, walking, going to the whole place, but mind was what was put it together. Then emptiness. You see like that.
And there’s good, of course, there’s good, of course, there’s good portion there, because it’s related with the image click image. That’s, again, the one most important one. Also, put the pilgrimage to receive blessings. It’s from the phase of the Dharma Sangha. Here, the refuge become very important.
When one click image see, otherwise otherwise, you see, just like to attain enlightenment tourist. I just so this way this way then this way then, but it will be a pilgrimage. So pilgrimage means pilgrimage means benefiting to your mind, making what you see the traveling and what you see the traveling and what you see making beneficial to us mind. To realize good devotion, realize renunciation, bodhicitta, empty emptiness. See, to tame to pacify, to tame the total mistakes towards guru and attachment to saṃsāra and self-cherishing thought, the ignorance, not to so to to eliminate them.
And then, of course, on top that, of course, then top on top of that, then the tongue to the practice. That whichever deity you practice, the deities practicing everything of that. See, yourself the deity, then mandala, then any anybody you see in the form of the deity. So everything’s good. Here everything here everything is here everything is transcended Be another another world.
Become totally another world you’re you’re in. You see, practice, the practice of your of your deity. So So means purpose for the benefit of sentient being with bodhicitta, which is based on the. So not just just for personal pleasure or, you know, like tourist. Not like that.
How you the purpose of pilgrimage is to receive blessing. Why we make pilgrimage to the Buddhist holy places, you know, create yogi enlightened beings, or where they achieve realizations, and seeing whole objects, Buddhism, or the Sattruta scriptures. You know? Oh, dear. To this to this blessing.
So not to this blessing, you need good versions of utmost need. Then you can raise a blessing from the from the holy places, from this whole object. So what is what what is that blessing? That blessing to develop compassion, making compassion stronger, And real and to be able to realize emptiness, able to realize emptiness. And then develop the devotion.
The stable. Then it was time for realization. So so I receive blessing. Blessing connects that. Then maintains the true expression.
Then also then also it becomes a practice of purification. The application message is also purification that So even so even so even it is just only for one’s own for one’s own liberation to achieve liberation for oneself. So how much so how much hardship one beer? So much how much hardship? Hot and cold and hunger thirst.
Sicknesses. How much of one hundred beer. So all this becomes incredible incredible, so powerful purification. All the hardships that one be I see. Even the motivation is just to achieve the best for a self serve and making pre commission, making pre commission for that purpose.
So everything what you hear, whatever harsh one there, it’s all become purification, purification, karma, and like merit. So if it’s done with bodhicitta, if the pregame is done with bodhicitta for the benefit for the benefit of numbers, there’s no question. Then even if everything become everything become so you’re gradually scarce merit. One day, you’re gradually limitless scarce merit continuously. So much and unbelievable purification.
Not to be here to purify with the bodhicitta, then any hardships when I experience, unbelievable, greater purification. So I can say and then also then also while then also while one is second mobility or traveling, then chanting is but just have a mantra. Purification or So so other than that, that’s many other. Not inherently not inherently sneezing. Another one.
But I think this one’s not empty. Doesn’t feel like empty. Maybe this is only one. Anyway, that so the so the pilgrimage, you know, the the you know, the even have to memorize many other prayers. Very important.
See? Then you can you recital this. Traveling. You see that? So so one during so during traveling, even the restitution privacy, you get done.
So you get done so much during that one month or whatever, seven days, whatever. So even just that, you get done so much. You see? There’s another kind of another trick. You see?
Just by the way. Many player by heart. That makes very easy to recite all during the traveling, you know, during walking, during traveling. So I believe in an unbelievable purification, so that’s quite nice. There was there was one month.
There was one monk, Mongolian monk from from from Tibet. He was the acting aperture in Bodh Gaya, the Bodh Gaya Gurupa monastery, the the very old monastery. I think that was the first monastery in Bodh Gaya. When I went there to take a long a long ordination, the formal ordination. I don’t know which year.
So at that time, I went alone to put the air. I think I think that was the, yeah, that was the time that I think that was the that was the time when the second common course happened. Second common course. I think that was the time when I left up the karma. So I went I went alone.
So there was flight from Patna to I think from Patna or from Kalimandu. It landed near Bodh Gaya. There a small airport near Bodh Gaya. Anyway, So the monastery was full, so there’s no place to stay. So I stayed here.
Ashoka Hotel, that time time, that was the most expensive hotel. It is twenty rupees a day. Most expensive hotel that time, but it was twenty it was most expensive, twenty rupees a day. I had three hundred rupees. So it’s finished.
So that’s finished. So there was some there were some people in my next room. There were some people who came to Holland. They were going to Nepal. So I thought I can borrow money from them and pay Nepal.
So I asked them asked them some money too, and they gave the three or four hundred rupees. I think three or four hundred rupees they get. So I think they have to pay back a letter. Maybe the karma, maybe the maybe there’s a time with that. But so, anyway so, obviously, little bit asked why are staying?
So I said, I’m not saying this. But that must be expensive, I’m busy. Anyway, so I moved from there to they moved there. We’re down there after Thailand. I stayed one night in Thailand with the the Paula from Holland.
Paula, the the board member. Her husband, Marty, was no. Alright. No. Not Marty, I think.
Not not Martin. I think there’s there’s one French man, Philippe. He was the benefactor of he was the benefactor who benefits the roof, the sheet in the roof, louder. He was the one who benefactors it, came louder. So he was there.
The rule was going to be sponsored by one Shoba, a rich family from Naji Bazaar, but he was unable to do it. So he offered tea, in the Tibetan tea, the brick the bricks were twenty, this brick for one year, tea offering for the Lao Tos Monks. Philip came and then he sponsored that. So anyway, he was there. I put guy, so I knew him before.
So he helped. So so with him, we spent one night in Thai in the Thai temple, you see one room. And then watch on that. Then move to the dormitory, that’s what it’s called, dormitory that when we did our celebration, we stayed there. Not not that one.
No. After Thai temple, they go down. There’s a large building. Yes, at three thousand. So in the front, something where they live.
I mean, not changed, I think. So I moved there. I think, straight, I think one thing I’m not sure. Then then I found room in the monastery. So the some I think somebody suggested.
So I stayed with this monk who is the acting apple to the monastery. Yeah. So I brought one thermos, the Chinese thermos from Nepal. So if I run out of money, so to sell this one. That was the idea.
And so the the monk, there was an empty bed, so I got that. So and it was a some was teaching. So that idea. So So the monk wanted to buy the thermos. So he wanted he will send me his watch.
His watch was given by So, anyway, this Mongolian is very is very good, keeping everything neat, very clean, very shiny. Anyway, so help to, you know, to get the awareness from. So it’s also One who so he was the one who comes out to check whether you have any particular signature, this and that, you know, kind of, I think similar to the I think similar to the at at at the airport or the well, custom place where they check. Custom custom places, check the body. You know?
Anyway so who question? Signatures or things you see. So there’s also a regard as guru. Songtan Nguyen, so he was there. He passed away a few years ago.
This monk, this Abbott Loisang, his name is Mongolian. So he every day every day, he got a second. The Buddha asked to go. He leaves nine o’clock with his stick. Then he start to he start to recite Abhidharmakośa of Vasubandhu.
This was the eight chapters. So he start from his room when he leaves with a stick. He start to recite. So he so until he finish that, he said, then he come back. This is every day.
Every day. The whole the whole abdominal question test. That is regarded as very powerful for purification. That’s why I think he’s doing that. Every day, just that.
Of course, I think when when it’s so hot, unbelievable hot, that kind of thing. Most of months go away to little bit cooler places. So anyway yeah. And then this is the main story. Others are not main story.
This is the point was this. You see, you know, they use that whole text or a second bleeding. And that’s every day. So he passed away. When he passed, I was not there.
He passed to the indentation state. You know, wonderful. Then the monastery monks showed Therabad monks, you know, from Titan blooded. Probably, maybe not common, possible within some of the time in the station state. So they brought to see that.
So it was a meditation state. I think maybe seven days or something like that. So that’s a result of his, you know, daily practice. This is have been pure for the mind. Then I think they left the I think the mistake is they left the body over after even the meditation finished.
I think still, body is left. So what even after meditation finished, they didn’t I think they didn’t check. Then the body, they’re swollen, you know, swollen. Yeah. After the man is finished, then just he really the body there, then that it can have obstacles, spirits or can have obstacles.
So his whole body is swollen with that. But that doesn’t include him. He’s all left left. So he gave me this very nice text when we start this first time of celebration. The eight thousand stanza, the small one.
This is text this text belong to belong to his teacher. They read like like daily satana reads eight thousand stanza in this. But but it is small, but it has many lines. So the so he was very happy the damage pressure happened. So then he when he came to see me and gave to me this, He asked to explain this to to the students, you know.
So he requested the eight thousand stanza. So in this way, playground, it become playground, playgamist, but also it’s all happened at the same time. Many things you’re able to do. You see? And also become this makes it very effective.
They put put the program, very effective. So here, main point is to collect the merit as much possible. The whole point is here to purify as much possible, to collect merit as much as much possible. So that so it’s so it’s just a so the idea is totally different than than to to to to to see. So one is the life empty here.
You see, making, I say, every single action, everything, whatever you do, every single walking, making, say, taking essence on this body, achieving those three pillars purpose. You know? But so I think is that much. Click image is that much. So I think there’s a click image of low cable beam.
There’s a click image of middle cable beam. There’s a click image of high cable beam. So that you know? Then within that also, can practice. See?
So like that. So coming back. Yes. I’m going back. Then next, phenomena cosmic phenomena do not exist in reality as they appear to you like dream.
Then as well, then again, they’re looking at the phenomena’s, maintaining the phenomena’s, culture phenomenas. Look at the tongue story, natural impairment. Oh, change in decaying. But on day by day, around hour by hour, minute, even second by second, even with the second. It doesn’t last.
So here. Using example, the for now, example like lightning. Like lightning. It it happened. It’s gone.
Stopped. So it naturally stopped. So during the lightning during the lightning, you see your body. It’s in it’s in nighttime and outside dark. See?
Well, there’s suddenly there’s lightning, you see your your human body. You know, you see your body and whatever phenomena surround people, you know, trees, road, whatever you see things around, which are generally lightning. Then it so all these vivid things happened, but it’s nothing has stopped. You see, it become dark. It happened.
It happened. You have seen all these things very vividly stopped. So similar similar similar similar when we die. When we die. When you come to know, are you gonna die?
There? Then all persons from birth hold his life. They’re born as human being, yet human born. All these family, all these people, friends, possessions, house, whatever you have. All these.
Exactly the same. It appeared. Gone. It’s it happened. Gone.
Exactly like this. Like like like so time story. So, I mean yeah. And the next one. So like yes.
So here, I think this is a set in time story. Mhmm. So it’s a phenomenon nature of time story and permanent. Mhmm. You know, that change in the game even even minute by second by second, even the second.
So while you look the way while you’re looking at the cloud, the the cloud, you see there, next room is not there, disappeared. While you’re looking at it, it’s changing, constantly changing. So that So for the whole phenomena, cause the phenomena like that. Change into pain. Even second by second, even with the second.
So that so, for example, like, twelve. So the whole point is that So, you see, to eliminate concept of permanence, Whether it’s object of anger or object attachment, friend, enemy, the whole the family surrounded people and possessions, the whole thing. The whole phenomena, cluster phenomena. No reason. No no reason at so no reason at all to to attach to and to angry to, you see, to rise with it as well as jealousy.
All this, you know, a point at all the rise native emotion to say. So they say that they engage in karma, then that causes oneself to circle in saṃsāra, die as a bone, die as a bone, without end without end. As it as it as it did not have beginning as it did not have beginning, and then it makes see, you wanna follow you wanna follow the concept of permanence And apparently, they’re permanent. Oh, you know, that they’re going to last, that they’re going to they’re going to be always like this, or that you’re have these things all the time or something. Consent permanency.
Then unable to let go. The desire, those negative emotion, unable to unable to cut those negative emotional toll. Then next, suffering some sort of that end. The other one, we see the giving those many examples that causative phenomena do not exist in reality as it appears to. So giving many examples there for the same.
So as I mentioned as I mentioned, then this Looking at the phenomena this way, the quantum nature, it eliminates your, ignorance. The concept of true existence, the basis of all those negative emotion thoughts, delusion, karma. And then must be cheap cessation of the suffering causes of that. Not all that. Then one is able to also liberate others.
Maybe. You need a short break or not? Maybe short break. I’m sure. I’m telling a short one.
Is it? Good idea. Okay. If it’s a good idea, we do it. Okay.
Five minutes. It’s a Is it a tea or something? Already had tea. Oh. I think it’s finished.
Five to ten minutes. Five minutes means ten minutes. Okay? So this is psychology. As you say, five minutes, then we’re hoping I’ll be back in ten minutes.
So ten minutes will be twenty minutes. It doubles this experience. So five minutes. We can accept five minutes now. We have the reasonings.
The other way of thinking is when you hear the gong and the bell and the gong and the bell and the gong and the bell. It means come back now.