Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 95-minute talk, Lama Zopa Rinpoche establishes past and future lives through reasoning and striking natural examples. He begins with philosophy—mind and body have separate continuities and causes—then turns to observable evidence: newborn kangaroos instinctively climbing into their mother’s pouch, birds building intricate nests without instruction. These demonstrate knowledge arising only from past-life habituation. He shows how siblings from the same family develop radically different temperaments and capacities for compassion, proof that mind is not inherited from parents but carries its own continuity. He connects this to practice: the mental habits we strengthen now shape our future capacity for virtue. Habituation in delusion compounds suffering endlessly unless we practice dharma to eliminate it. Throughout, he grounds the teaching in personal stories—his mother’s incarnation recognizing old friends and a treasured button—showing how past-life memory actually manifests.
File metadata (for organising)
File: 15 2005 04 09 JANGSEMLING RET.mp3
UUID: 9e6269cd-e508-4bcc-a483-f1d56e0802aa
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-09
Recorded at: Buddha House Adelaide
Duration: 95.2 minutes
Words: ~6,702
So due to yeah. The cause and condition is it it affects. That our present body nature change. Then so this first reason, same continuity, mind has its own same continuity, depend on body has its own same continuity. And this the second, It it is body has its own principle cause, and mind has its own principle cause.
So due to the reasons, the so there is past life. There was contents existing before before this life. For instance, even this body disintegrates completely, but the consciousness continues. There are quotations from I don’t know what text, but I don’t remember word by word. However, this is very helpful.
The the the sentient beings is this. The the animals, There is a mention in the quotation. The animals, even though they’re full, that whose mind, they’re full, very ignorant, But even they you see. Like the sheep or the those animals. The cow, the calf, the cow, you know, the cow baby.
Right after they they were born right after they were born, then you see, naturally they go naturally they go to what is it? What is it? What What do you call? The breast. Breast.
What say, what what is say, you know, they go to they go to suck milk. They they naturally know. They go to suck milk. After birth, The kangaroo, you see, for example, the baby is only I think this size, something of this size, something you can’t really notice much but something red, something it has no hair so it’s kind of like worm, something like a piece of worm. Worm, you know?
So then after birth, after birth, goes up, comes up from the opening, goes up among the hairs, It goes up like this, know, comes up, you see. Then it goes in the pocket. That’s why I saw it on TV. I didn’t see actually but I saw in the TV, all this in pocket. So, the kangaroo baby didn’t go to school, you know, learning how to climb the where is the pocket into, all that, you see, but naturally, naturally, after birth comes out, then it goes goes up, goes inside.
So, say, like that. But that’s just one. But there’s so many. It depends on which type of animal you see. That say that that does things like this naturally.
So so how they come to know this? So there is mentioned due there is mentioned due to habituation from past lives. Due to habituation from past life. And the bird, well, the bird is it. How to how to when they’re pregnant, how to how to make a nest, you know, by collecting sticks or grass, whatever, one by one or Only little can carry, but somehow the trees, rocks, you know, able to weave, you know.
There’s wind, there’s many obstacles, wind, many things. Somehow, one by one, somehow able to weave so nicely, see, to lay eggs for the, you know, the chick to grow up. So, they so they didn’t go to school, you know, to learn how to weave, how to make nest, you know, the school of school for making nests for the birds. They didn’t have that. But this makes it so nice, you know, so stable.
You see? I’m collecting one by one by small quantity. So so where this is it where this understanding came from? How it happened? I have all this habituation from past, habituation from past life, imprint from habituation imprint left on past lives.
Little karma. Imprint, this is karma from past lives. In the so So in the west, all this called instinct. According to western culture, according to western science of culture, what is called instinct. So for example, yeah.
Anyway, since It seems seems when it’s not clear, it seems when they cannot explain, you know, those points where they can’t explain, they seem to label instinct. It seems like that. So it’s instinct and they live there. There’s no more research, you see, instinct and live there. No no there’s no more research in checking, you see, how this happened.
So all this all this according to omniscient one, Buddha fully enlightened omniscient one, and this is the the past past it can come from past life imprint. You know, done the same thing in the past lives. The imprint that is that is like chicken and egg. It’s like what? What?
How do you say? Chicken and what? Which chicken. Yeah, which comes first. No, no.
Chicken and egg. Right? What? So, anyway, the anyway, the well, you know. The what’s that?
Anyway, bird. Came from egg, that egg came from a bird, know, like that. For So the this time the the the animals doing like this. You see, without being educated by somebody or by other animals. So natural doing this from birth time it’s because imprint past.
So that imprint so that imprint is left from another past life. See. So that is habituation from past lives. Past karma imprint of the habituation. Force.
Just so it’s it. By this shows that there’s that there’s past life. So there is past life for there is future life. In one family, you see, future maybe three, four childrens, But all the children are they’re not same mentality. Not same not that they they don’t not not not exactly same.
The wishes, the characters, not exactly same. So there’s one child that more nature of compassion, much compassion to animals or people. When that child see some other child is bitten by other peer other parent, and the the child see that child see another child being bitten by parents or by his or her own parents or other people. This child this child, the whose natural compassion see, more compassionate nature, can’t can’t stand, you know, the child cries. Even though him or herself is not beaten by not beaten by other people.
But just seeing another child is it seeing some child crying or being beaten by parents or by other people or other children, see, can’t can’t bear that in distress. Like that or like that, you see, so much love to the animals. You know, always want to give food and take care, you see, you know, like that. But not sent. The child is ready, but not other there’s there’s child in the family not same.
Then another child very selfish, whose whose mind is so selfish. You know, no no feeling of other no feeling of other other or people, their needs or is their happiness, feelings, very selfish selfish. Like that, they’re not very impatient, very angry nature. Opposite to compassion. So, one child is born very intelligent, one child same family, another child is dull, you know, ignorant or I say dull, born is dull, see, attached.
So even mentally, born from the same mother, father, but you see, they’re mentally different. That’s not exactly the same. And so so that shows And also opposite wishes what the parents have. Of of course, their mind came from parents’ mind. They would have all the education, the parents has, you know, except they have to get degree from the university.
Except they have to get degree. So if their mind came from parents’ mind who are, you know, who’ve completed university studies, the the child would have all the knowledge what the parents has. So their mind didn’t come from did not come from parents’ mind. Wouldn’t is not is not part of parents’ mind. Otherwise, parent otherwise, you see, their parents do not have scold.
If the same mind, then it wouldn’t do wouldn’t think opposite to the parents wishes, you see. Then the children themselves will be the same mind, so then themselves will be the parents also. Like, say, but different bodies, see. They would also they they would be also parent themselves. So however, this one family, different children, they have different characteristics of mind, you know, different wishes, different level of intelligence.
However, all these all these shows, all these came from it’s it’s own separate continuity of mind. So the one who’s the one who’s mind is habituated in compassion to others in the past. So this life, the child is born in their natural compassion. One who was habituated life before this, whose mind habituated and impatient nature and anger, Habit who whose mind is habituated most in this way, then born in this life, and they have a mind like that by nature. Same.
The one who is very selfish, the same. So. Why is it for some people very easy, you see, to feel compassion for us. Say to to practice patience, you know, so easy. So easy to have realization for renunciation.
You see, so easy to realize the how the life is nature of impermanence. Death. So some people are so easy to realize emptiness. So easy to the bodhicitta, the mind to achieve enlightenment for sentient beings, so it’s to feel that, so easy to feel that. There’s not much effort.
But, but, but the most, but there’s, there’s some people like this, but the most are not in that state, not in that nature. But most people see very hard to practice patience. Even one knows the technique, even one has learned the meditation techniques, but it’s but you see unable to practice, you know, unable to practice. So difficult, so difficult to generate patience. Similar similar other, you see, realizations.
The bodhicitta thought of cherishing others, altruistic mind to achieve enlightenment for sentient beings. These are the all these are the positive thoughts. Very very difficult to feel, very difficult to generate what most people see. So so why even one even one has learned all the techniques, but why so difficult to even to remember the technique meant to take in the time? Let’s say when this one arises, like desire, is total lust, difficult to remember even the technique.
So difficult to control desire. You know? I mean, for some people, it’s very easy to have renunciation. You see, very easy to let to to accept to transform mind, to to let go. So easy.
But the most people see, so difficult. So difficult to control desire. So all these all these shows that there’s a past life. It’s this this due to habituation of attachment, mind trained in attachment so much, habituated so much in attachment in the past life. So that’s why in this life, not easy, very difficult to very difficult to control, a similar anger, those other things.
So in this life, if you don’t put effort, you see, to practice Dharma, to eliminate the to control the delusion, to eliminate the disturbing thought. Then, again, in this life, our mind has been so much habituated. We we let our mind so much habituated from, you see, beginning this beginner’s past life. So again, on top of that, already so difficult, but on top of that, again, in this life, we we make our mind habituated, you see, with the delusions. Then, you see, then, see, makes it more difficult makes it more difficult in the future lives to overcome delusion.
And then, if we don’t overcome delusion, we do not eliminate it, then we will have to experience suffering. That we would have to die and then say, reborn and again die. So this no end and experience all the sufferings between the birth and death in different realms. So no end of this. So all the human beings all the human beings problems what we experience in this life, again we will have to experience again and again without end.
No end. No end for cancer, no end for getting cancer, no end for getting AIDS, no end for hospital, no end for operation, no end for the expenses, You know, all these expenses for treatment, end. All the because the desire attachment, all the relationship problems, like being in the hell, even though physically in human realm, but mentally, like being in hell. So all this, you have to face it again and again and again. No end.
So no end. So it makes no end. So if we make our mind continuously habituated in desire, habituated, habituated. We let our mind to be controlled by desire. We let our mind to be controlled by anger.
We let our mind to be controlled by ignorance, by pride, by jealous mind, so forth. So this endless, you see, sadness and sadness so that And no choice, no matter how much one do not like, no matter how much one do not like the problem, you see, no matter how much one do not like, do not wish, but one has to experience. So, all these problems have to go through this. So, this no matter how many lifetimes it takes to finish the karma, how many years it takes, how many lifetimes it takes. So one has experienced the suffering without without their willing, without choice.
So so it shows however, Just one example. It seems it seems anybody who like Tibetan food Just another example. Anybody who like Tibetan food, One example, when the Lama also my speech master, Rinpoche, who’s the incarnation of Lama Yeshe, all the teachings of this Lama’s incarnation of Lama Yeshe. Lama Yeshe’s incarnation, when he came, when I think I don’t know how old he was. When Lama also that we received Lama Osel at Kopan Monastery for enthronement.
There was a there was a lot of obstacles, just just political. There’s a lot of obstacles not allowing to do enthronment. Just I think just politically. Of lot of people who have influence power in the power. Not not everyone.
So anyway, they do have the informant when it’s done in the morning. When it’s done in the morning, then around lunchtime, I’m staying. That that was all the monastery, Kopan. So, where I was eating tsampa. So on the roof, on the upstairs where so I was here, Lama was here, then only Lama was his sister, brother, there are three or four, maybe two sons, another two daughters, I think four.
Besides Lam also. So I was eating tsampa, so I offered to the lama also. He ate. He ate. As soon as he ate, he stretched out the hands like this for another one.
Then he ate. Then he stretched out another one. The other the others, they they had the first one, they never asked. I think they had enough. And I think, I believe that one hundred percent, know, somebody who likes very much, or you know, Tibetan food.
Then in the past, I was, you know, Tibetan. Then Lama, past Lama Lama, she said, Lama used to when he ate the orange, he sucked the juice and left the seeds and things, spit on the plate, in a plate, seeds and other things, sucked the juice. Lama used to do that. Lama used to do that. So the Lama Osel came to Kopan, he did exactly the same.
Suck the he sucked the orange, the juice, and leave the stuff on the plate and the Lama and Lama used to like what say Cashew. What? Cashew nut. So, Lama used to have cashew nut. It’s round.
So Lama was when he came to Kopan, he liked that that cashew nut. He’s very much and there are many similar there are many similar behavior from past life. So like that. And then then he was giving advice, even though he was very small, you know, four maybe four years old, I’m sure, down the side of it. So when he meet when he meet different students, he give advice or how they talk within exactly according to past life.
Rinpoche used to talk to that particular student. You know, However, the person used to talk. They depend on the job work that student does is how the person used to talk. And this is like talk, you know, kind of deal or talk similar to that student. And and in many play in many places in many places, many places where a past life room, bed there’s a bedroom where the past life stayed.
Many places happened. When the Lama came, he immediately ran in that room, in that little room where past life stayed. Immediately ran, then climbed on the bed, and he rolled, you know, like this. That exact bed. There are many places in that.
So this is here, this is basically, I’m using this story as a, you know, habit in the past. What we’ve done was doing again same same thing in this life. Showing the showing past life, existence of past life. Then so by reasoning because of habituation from past life, and you see, proven the past life existence of past future life, you see. So and then the fourth, proving the past and future life is through remembrance.
Oh, I didn’t hit with my mala on that insect. The fourth one proven the existence of the past, if you like. Discovering the the you see, The individual person discovering, realizing past life or future seeing future life by by oneself, that’s one thing, and and other the others who have that power of mind can see they they they they realize they see your past life even though you don’t see it, but they see your past life and future lives. So, Yong Dzin Rinpoche, young who’s past life was teacher in Tibet, His teacher, Geshe Tegchog, one who is the most most outstanding teacher, top one of the top most learned one in Sera monastery in Tibet, one of the top most famous one of the top. So every college, Sera and Drepung, and there are six monasteries, in each of those they are to talk.
They’re very top and most learned Geshe laureate, so Geshe Ngawang Gendun is the disciple of Geshe Tegchog, most learned one. So, Lama received teachings, studied philosophy from Geshe Lama Konchog. So, Yong Dzin Rinpoche, which is his teacher, there’s another name but a common name is he’s the expert now, he’s the abbot of the Lower Tantric College. He’s also teacher of many of our monks who went there to study philosophy. The main one, the Geshe, who came here, who came last some time ago, who came to teach here in the monastery.
The main one who met, passed away in Taiwan, unfortunately. If that obstacle didn’t happen, he would have benefited so much. He would have benefited. He would be able to say, create a benefit in the organization, you know, to the sentient beings, teaching with that. But I have somehow, unfortunately, passed away the at the Kopan Cultural Centre where where he was a resident teacher.
Then there are others. There are other there are the is a Geshe who helped the international office for the last few years taught teaching there. So, the example is one of the main teacher who met many of our monks who learned it, you know, very good understanding of Dharma for the philosophical teachings. Then the other one was However, so we’re talking about Yong Dzin Rinpoche was at Kopan in the early time, enthroned there, when he was recognized, the national Geshes and the Lamas asked Ling Rinpoche Serkong Rinpoche and then recognized.
So, in front of Kapan, and then studied for some years. Then, according to Geshe Ngawang Gendun’s advice, Geshe Sopa’s teacher, Geshe Ngawang Gendun’s instruction, he went to Sera to study and he completed the study. He studied extremely well. So anyway, the story is this.
When Geshe Tegchog was teaching him Madhyamaka, I think, perhaps the Madhyamakāvatāra. One was maybe Madhyamaka as a subject. So there was one point, one very profound point where Geshe Tegchog had explained in the past. Some explanation, that’s a very subtle point, very profound, But he could not remember the teaching that Geshe-la had given at that point. Could not remember.
He tried to remember. Then suddenly, Yong Dzin Rinpoche, you know, I don’t know what what age he was at that time, but suddenly he brought brought up suddenly he explained his teaching, his explanation, you know, to Geshe Tegchog. And Geshe Tegchog, he really he really felt the that, you know, that he’s the the he really felt. And then he cried. He was giving class, teaching the text of Yong Dzin Rinpoche.
So that was the point that Geshe Tegchog could not remember. But Yong Dzin Rinpoche, the past gave explanation of that, but could not remember. But then suddenly, Yong Dzin Rinpoche explained, this is this. So then, you know, then this is so become real easy. So, you know, he couldn’t stand.
So he cried. I said, he cried. Cried. Not the youngster which cried. He said, the teacher cried.
So like that. Remember see, remember is memory. Memory from past past life. So the philosophical, very technical, you know, those explanations could remember. And then, he’s on the song Rinpoche.
Geshe Ngawang Gendun Rinpoche. From whom I received many initiations, many so many teachings. The great pundit, great scholar, and highly attained, you know, who is actually, say. Yeah. You go, Heruka.
So the incarnation incarnation was embargoed in Spain. In Spain and Barcelona, largest center, our first center in Spain, Barcelona city. So there’s there’s a we have a resident teacher. I don’t remember his name. Geshe Losang.
You know, Lohsang something like that. So he requested this, which is incarnation, to give White Tārā long life initiation. And this is the first initiation. He never did an initiation before. I mean, the international, you see.
I don’t know what age a number of years ago. I don’t know what age. A very young time. So just before initiation, they were discussing, you know, when you do torma when you give torma when you give torma to the interferers before initiation, you have to give torma to the interferers to pacify the obstacles to ground initiation, to students to receive initiation. So So he was checking with the Geshe.
Geshe Losang something like that. So he was checking, you know, but he was checking when to ring the bell while you are doing the ceremony, when you offer the torma to the interferers. He was checking with the Geshe.
So he said, I don’t know what the Geshe explained to him, but he explained to Geshe saying that he remembered from past life. He remembered that when you when the torma is here, when you turn like this, you know, you turn like this, then you snap the finger. So you then so you do three times. You turn and snap the finger. Then next, so this is pacifying.
Then next one, by holding the thumb in on the backside, then with the wrathful mudra, they say, threatening, then you do you turn left side, then you do like this, so three times. So he said, I remember that you don’t ring the bell when you when you do two times when you turn, you know, the the clockwise so next, when you turn towards the towards the left side, then I ring the bell. The incarnation said, I don’t know how what age. He remembered past life. You see, how he did the the ceremony, see, the had the ritual.
He told Geshe, remember, the first time you don’t ring the bell, you know, when you do like this, you know, and then, you know, to turn, then snap no. Out like this. That’s. Then next one, you hold the torma. You hold it from beside from behind beside the toma, the plate.
Then you do like this, then then I do another one. So he said he remember that that that time they’re using the bell. See? So like that. So that’s one story I heard from them.
I think that showed the light. This is so clear mind. You see, can remember so much. Okay. And there’s another there’s another incarnation.
Whose past life was a great meditator, very famous, great, well well learned but ascetic. I don’t remember the name. Gompo Rinpoche or some such Rinpoche. The name, I think I remember the nickname. Never wore shoes in a in a monastery in Tibet, so called, never wear shoes.
Never look at when you go when when you go to the puja, One is one is, you know, going back and forth, Pujas would debate. Never never look at it like this, go straight. So like that, who, I guess, who is constantly in their mind living the practice, you know, mindfulness and living practice. So, Totally renounced. Very famous very famous in that.
Totally renounced life. So this Geshe passed away. I don’t remember, but the incarnation happened in Canada, but it’s this is not Tibet, it’s Western. Family. So when he was a child, when he was very young, he talked so much about Tibet, you know, about his past life.
So the mother every time when the child talks about those things, everything the mother every time mother recorded, which is very mindful, every time mother recorded. Then after much effort from checking and then they met. Yeah. Then afterwards, I think what is recognized or who recognized, I’m not sure. So this is the incarnation.
So it’s proved this inclination of that great ascetic Geshe. Name that again, something like that. For this incarnation, one lama one one lama actually passed away in the United States. When when we the cremation was all done, so kept seven days covered. They were they were the the, you know, the place where Lama’s body board was committed.
So the container, you know, covered. You have to keep seven days. Then you open, then see any signs, any footprint or hand, whatever, which direction it faces. If there’s a footprint, which direction it faces, then the international will be in that side. You’ll will happen that direction.
So that’s the science. So, anyways, whatever is supposed to happen, the signs are supposed to be seen after seven days. So anyway, so when we’re doing when we’re doing the puja, when you take the relics out, the lamas, you know, the bones. So this incarnation, Lama had made this connection before and he stayed at Vajrapāni for some time, was a resident teacher of the Vajrapāni Center. Lama, Lama is in that time, he hasn’t gone to Sera.
So Lama, I think I’m the first one in in front him at vajrapani. So anyway, after seven days when we were doing puja to take the llamas very big bones out, so this incarnation he was he was there and he was not just seeing, but he was seeing in the sky many letters, you know, clouds, but clouds in the form of letters, names like that. Anyway, he told me that he told me that he remember his father’s past life. You know, not only he remember his past, but he remember his father’s past life. But he, but that’s but but I asked that he remember his mother’s past life.
Since since not. He said that but he remembered father’s past life. So anyway, like that. My recollection is I heard that from Rinpoche. I think it might be from Rinpoche Ruchi.
When Ruchi was very young, you know. Maybe childhood time was sure. Remember, even before he went to monastery, Ganden Monastery, there was a those were past life belonged to or lived. But childhood time, remember, people go to the monastery, can remember the monastery where he lived. Ganden monastery.
And just to mention one story of my mother. After my mother passed away, I built a stupa in Solu Khumbu in the road, the main road where people go to people go to Tibet or other parts of of the other other areas of Sungkookabur and the one main road to go to Tibet. So Lawudo is up here. So Lawudo is up here where where it goes under the where the cave is, a cave where the sage in past life lived, you know, past life, you know, lived there. Actually, escaped.
Also, as a holy as a holy place with famous power. Story of famous from Kuntu, another village, another part of it. From there, and then entered in this cave, put the holy feet just short time. Thubten Lauer was in this cave. So so here here’s a lot of so, anyway, here.
So somebody here. This this is a rock mountain. See? This is a rock mountain. So the road is way down there where people the main road where people go through.
So I built built stupa there and built stupa and I went there to consecrate. Right after right after I finished consecrating, I came back to Hong Kong, came to Hong Kong. And then I received the news that there’s incarnation. So my sister found the incarnation of my mother. I recognized by great lama, that’s Trulshik Rinpoche, one of the senior in in in Nyingma sect, who’s from whom who is also my guru, received teachings.
So recognized by Rinpoche, Rinpoche proved. So generally generally, after a lama passed away, then if you are able to build the stupa as quick as possible, contain the lamas, really, whatever, able to build as quick as possible, complete, then that helps. If you quite a lot of merit and figure out the obstacles. It’s it’s a simple according to my experience, it’s very it helps to easily, quickly to find the incarnation. So just mentioned two stories from that about the my mother’s incarnation.
So my mother there’s one Sherpa named in Kathmandu called Ang Purba. I don’t know. But since my mother is very close, they’re very good friends, very close. So after the passing happened, my brother who lived in in Kathmandu, he and this Ang Purba. The incarnation had been waiting for me and the brother to come for a long time.
So one day, my brother and the the Ang Purba, the Sherpa man, he’s very close to my mother, Went to Solu Khumbu. Went to see the mother’s incarnations house. So as soon as Ang Purba came, the children came into the house of my mother’s incarnation, as soon as he sat down, immediately, as soon as he sat down, my mother’s incarnation’s mother went to offer a little wine or tea whatever it is. That’s very common custom whenever somebody comes to QT or some whatever over something, it’s very common. So so immediately, incarnation can recognize the Sherpa man.
He said, Ang Purba. He immediately expressed his name, Ang Purba. Please please help. So then the shepherd man shepherd man grabbed the incarnation and then the Sherpa man Ang Purba cried. I was able to that he, you know, the incarnation, able to recognize him.
He remember his name, you see. And he and the incarnation, he he he remember all the all the family brothers, I mean, all the family, he doesn’t feel shy. He immediately says, sit down and hear this, but other people, he be very shy, you see like that. So my sister, My sister made a shirt for the for my mother’s incarnation. My mother’s time, you see, what she did was from old shirts, she took the buttons, the plastic buttons and then put in a put in a jar, you see, kept it so precious, you know.
Because in the past, in Solu Khumbu, very primitive. So, say, let the if the spoon, you know, you can’t get there. You bring from very far places, because spoons were very precious. Some people even wear around the neck, not necessarily silver or like that, just a spoon. Very very primitive country seats.
So the plastic buttons, they’re very precious. I see in the past, not not not not not before there was no kerosene, there was no sugar, there was no sweet tea, no coffee, there was nothing like this. After I came back, know, leaving three years in Tibet and and eight years, Bhakha, then another place of India. When I returned back to Solu Khumbu, it totally changed. It became very mundane, I’d say, very modern.
There’s so many new things because so many tourists come to Japan and those countries. So so many new things happen. In the past, when I when I was say, before I went to Tibet. You see, when I was in Solu Khumbu, the rice I remember I get rice. We get to eat rice only three times a year.
One is one time is the Yumcho, the Tibetan tradition is Yumcho. When that is done, you know, when that is done at the temple, then my teacher, my root teacher, who was a fully ordained monk at that time. So he used to bring I don’t know what is his what is his half of his food or in big plate, there’s a rice, then a yogurt, curd. So on Nyungne, you have to eat white food, not black food. So you can break that off the the right hard rice.
The hard rice and the curd. Maybe it’s my teacher’s leftover. Maybe it’s out his share of food. I’m not sure. So that’s one.
Then other time, the Nepali man come from very far bring rice in the bamboo basket. Who is known, sort of friend or my teacher, no, comes once in a year from very far, you know, by carrying rice, carrying it on their back. So that time then rice is cooked, then you get one rice. Then one time in the new year. So like that.
So this is how it was part in the past. So now, every day rise. So anyway so anyway, so my mother, she you see, the old shirt, she took all the buttons and put it like before, long time, the previous time, like that, you see, she still treated the same pressures, putting in a bottle and kept it. So my sister, I remember the past, my sister made a shirt and used that button, you know. So the when she put the shirt on my when she put the shirt on my the mother’s incarnation on his body, then he said, oh, these are my buttons.
He said, these these are my buttons. So he he can he immediately can remember. So there are so many things he can remember. Some things that used by my my my mother in the past. So he look for in the house, until he find that.
And he love prayer. My mother, you know, always said prayer will. So love before she passed away, Lama Pasang. Lama Pasang, who took responsibility, main responsibility, for education and discipline. Yes.
The Lama Buddha, as he used to take responsibility of external things, building with their building construction, the buildings and so forth and the shopping distance in the past. So this is before Lama Pasang passed away. So I asked him to pray a word for my mother. So he made one. So whenever the incarnation comes from his place to the to the other, so every time he would receive a khata scarf, this prayer wheel, he, you know, every time he, you know, he grabbed, he embraced the prayer wheel, you know, like that.
And he behaved exactly like how my mother used to pray. So my mother, every day she comes to the Gompa and the main throne, there’s a table there. So she takes blessing from the throne, prostrates. Then there’s then there’s my seat much lower.
Then she go down there, then she go to the altar. Then circumambulate outside, you know, outside of the temple, we see seven times. So when the incarnation come, came for enthronement, My my brother invited him for the enthronement. So he did exactly the same. One day, son of a from the blessing, then he went around outside to see seven seven times.
So how about so how about who who discover, who realizes, who can see past future life are numberless. They are numberless. Young and old who can who can see past future life, they own and others, they are numberless. But who discovered that there’s no past or future life? There’s no one.
There’s nobody, no one who realized I’m not saying who believes. I’m not saying who made a philosophy that’s no past or future life. Who made up ideas. Not that. There are that many, you see.
But who actually realized, who has discovered, through valid cognition, who has realized? No. However, who realizes that there’s no past or future life,, there’s nobody. No one happened.
Who in ignorance will believe, see, with a deluded mind,, There are, you see, many who are immorantly but who realize but who discover realize past. Let’s say, that there’s no past future life, there’s nobody. That proves that proves there’s existence past future you see, past future life. While my mother has a is a very clear mind, the incarnation can remember so many things. I think that is that is it.
One small benefit of reciting. Benefits will be like the sky. Sky is a benefit that it has from that very small one. My my mother used to recite, and she told me that she used to recite. That the year that she passed away or even before I don’t remember.
But She said that She said that I used to she told me that I used to recite fifty thousand fifty thousand times. Fifty thousand. Fifty thousand. Fifty thousand time you know, the round round Mala, maybe thousand times a day. So she said that I used to every day I used to recite, but now I can’t recite that much.
So I think this clear such clear such a clarity and the the child mother mother’s inclination has. It is mentioned in the benefits of that such clear mind will happen. So it’s small it’s a small benefit among the Vajrasattva’s, the prayer’s benefit it has. And and she was ordained as a nun, ordained by Her root Lama, her elder tutor, her root Lama with many other with many other western samuras students, nuns, monks, and Buddhists. She for her, even even her own robes, you know, she respect.
Not only others, but even her own robes, she don’t put on the you know, someone’s divorced, she don’t put on the ground. No? She fold it, put it on her put it on her leg, and then, you know, respect, which is very good. Because it’s supposed to be supposed to be known supposed to think this is a word given by Buddha, you know, two ways. To fall apart liberation, see, to live in the vast.
So therefore for therefore now. When the dead since the birth happened, so there’s a death. So when the death happened, can’t see, consciousness consciousness, as I mentioned before, even the body, say, destroyed. But the consciousness continues, the consciousness doesn’t cease. Continuity of consciousness doesn’t cease.
It always continues. Consciousness of the mind, not not not not the five conscious eye, ear, nose, not not that. The sixth consciousness of the mind. So the consciousness continues. There’s continued consciousness.
Even even even after we achieve enlightenment there’s a continued consciousness. A great continued consciousness. Continued consciousness is the continuity, the that for forever, it goes on. Forever. It never it never ceases.
It never ceases. So therefore therefore, the self, the I, imputed because the base, the aggregates, the consciousness existing. There’s always continuity. For the because of that, the I itself merely imputed Continuous, always there. It never ceases.
Continuous itself. Never ceases.