Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 118-minute teaching, Lama Zopa Rinpoche addresses the central obstacle many practitioners encounter when meditating on emptiness: the fear of nihilism. When the self appears to dissolve during practice, he explains, you are discovering not non-existence but the absence of inherent, independent existence—a critical distinction. The I exists only as a label imputed by mind, empty of existing from its own side; yet consciousness never ceases. With this fear resolved, Rinpoche anchors the practice in the broader Buddhist path: all training (avoiding lower rebirths, achieving liberation, ultimately enlightenment) depends on consistent Dharma practice rooted in guru devotion and bodhicitta. He walks through the Lamrim framework, explaining how each precept, each moment of study, and each act of listening becomes cause for liberation. The teaching concludes with practical guidance on hearing teachings as an instrument of transformation for all sentient beings.
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File: 16 2005 04 09 JANGSEMLING RET.mp3
UUID: d0086c48-e4d0-4e83-83bb-d27e7c5e3eca
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-09
Recorded at: Buddha House Adelaide
Duration: 118.2 minutes
Words: ~6,419
No danger at all. That the I, the continuum of consciousness, the continuum of consciousness, never ceases. So the I, the self continuum never ceases. Never stop. Never ceases.
So therefore, even when we, so therefore, when you’re meditating on emptiness, when you do analysis on emptiness, it appears to you, it appears to you that this I that this I who is meditating, you know, going to be, going to be nonexistent. You know, the feeling of losing yourself. Losing yourself or gonna get lost or losing your yourself is gonna get lost or losing. So one, that’s a very good sign. That’s actually that’s a very good sign.
That means you’re so fortunate. So that time, one must let it, one must let it, you see, one must let go. Instead of holding, must let go. So let the gentleness. Let it go. Let it to be lost.
And then in that emptiness, you relax your mind. Yeah. Okay. The rough meaning. So let it, let it be lost.
What is the I? In reality, what is I? Is nothing. Nothing other except what is merely imputed by the mind. The I itself that we think, we talk.
I want this, I want that, I want this. I’m happy, I’m not happy. For the sake of happiness with this I, harm other sentient beings. Harm other sentient beings. Kill, steal, sexual contact, telling lies, all the things.
Seeks happiness with this I, for this real I. However, so what it is is nothing other except what is merely imputed by the mind. What is just simply, just simply your own thought. Think I, label I, your own thought, own mind which can see, you know, formless. Empty of form or formless.
So that, that phenomena, nature clear perceiving and receives the name mind. Again, which is in me merely imputed by thought. There is no such thing as a mind, a real one in the sense existing from its own side, not merely by mind. There’s no such thing. There’s no such, there’s no such thing as a truly existing mind.
So that, say, thought, say, clearly perceiving objects with form, see, the formless, totally formless. For that, because of the base, the aggregates. You there? So this thought that we didn’t which is formless, made you clear the same object. So that phenomenon, so just made up the idea, put the label, you know, I.
Just simply, simply, just simply let out the label. Say, I. Give the name I. Just that. Nothing else. There is nothing else other than that.
Nothing extra, nothing extra, nothing extra exist than that. For that I merely imputed by thought, merely imputed by thought. So it does not exist from its own side. It is totally empty. It is, it is totally empty.
Existing from its own side. Totally empty. Existing from its own side. While it’s totally empty, it, it is total, it is, it is totally empty, but it’s not nonexistent. The I is not nonexistent.
It exists. It exists in mere name. Meaning, merely imputed by thought. So something unbelievably subtle, what I is, what the self is, is extremely unbelievable subtle. Not completely nonexistent.
It, it exists, but something unbelievable subtle. So subtle. So if you exist, it is merely labeled. While it is existing, it is empty. It is empty.
While it is existing, it is empty. So unified emptiness and dependent arising. So I got, so that’s how the I is. So by, by, by, say, analyzing, that’s what it is. Nothing slightest, nothing slightest more than that.
Slightest more than that is a hallucination. It’s objectively refuted. Gakcha. Slightest more than that. Anything slightly more than that is a gakcha, objectively refuted. You see, the I appearing to you, you believe, you, you see, slightly more than that.
That’s a, that is a, that is a nonexistent I. Also, what you’re holding on to is nonexistent I. Which it doesn’t exist, but you, but you’re holding on to it. And you hold, holding onto it as it exists, as it is there. So, so, so this has been, this has been the appearance and belief by, by one’s own concept.
You see, gakcha. That is such I. Not, it is merely, the way it exists is merely labeled by mind. It depends on the arising. Existing being merely labeled by mind.
But, but appeared as a, appeared totally opposite to reality, not merely labeled by mind, existing from its own side. And believing hundred percent, you let your mind, one let one’s mind hold on to that is true, and that’s hundred percent true. So this is, so this is how we have been living our life already. With this, let’s see, the self grasping. This ignorance.
From beginning-less rebirth, not only from, not only from birth time of this life, not only from birth of this life, but from beginning-less rebirth. So one let one, one let one’s mind. You see, to hold that, to hold on to this while there’s no such I. Exist, say, not merely labeled by mind, which means existing from its own side. So, as you’re holding on this, see.
In this way. Hold on. Holding. Holding. See. The I. While it, what’s it? While it, while it, see, while it is totally empty of existing from the side and existing mere name. But holding on, the, but holding on this as not merely by mind, existing from its own side. So which is totally, which is totally false. Because what appear, how it appears, how one, how one’s mind apprehends is totally, totally opposite to the reality. So that’s the definition of a false. So totally opposite to reality. So therefore, this I, the way it’s appeared and let, wants the mind to hold on to it, the truth.
So that false I, so therefore, that concept is a false concept. All false, I say, concept that proves that cons, that con, that proves that, that concept is a false concept. So that, so, so that is the, that is the ignorance. The greatest enemy, the king of the delusion, from where all the delusion rises and from where the karma, as they can say, rises, what motivated, from where all the suffering, oceans of hell beings, animals, human beings, all rises, comes from that. So therefore, so therefore, this, this I, not merely labeled by mind, existing from its own side.
The one has been holding on to the truth. From beginning-less rebirth. From beginning-less rebirth. So now, so now here, the cause, conditions came together to see emptiness, to see the ultimate nature of the I. So due to strong prayer of the guru and having entered guru’s blessing in one’s heart and supported by extensive merit and the continually intense purification.
So, the thing here, even just, even if one didn’t go through many, a lot of many logics, many reasonings. But just even when your mind is ready to see emptiness, even one or two words, even, you know, two words is enough. It just clicks your mind. That clicks. You see, suddenly, you see even just with the words, like vase on the vase or I on the I, with some word like that that those great holy beings, those highly attained yogis, their expression, even just, you know, two, two syllables or some words like that.
When all these conditions together, you know, met together. And then, say, then it is just a minute and that is it. Just say that this. Until one achieve, until we achieve enlightenment, except when we, when we become Ārya being. Achieving the arising power of meditative equipoise. The nominal I appearing. When we are in equipoise meditation, except those times. Otherwise, until we become enlightened, whatever phenomena appears, it appears, see, whatever appearance we have, it is a hallucination. Everything appears in a hallucination and in the equipoise, equipoise meditation. So, so here, the I doesn’t appear merely labeled by mind. I, I does not appear merely labeled by mind.
So when we become, when the subtle negative imprint left by the ignorant concept of true existence, which projects the hallucination, the true existence appearance. Only when that is completely purified, that subtle negative imprint. So, so therefore, to that time, one, one will achieve full enlightenment. One will achieve by, by ceasing that, one achieves the state of omniscient mind. So therefore, Buddha, when things appear to Buddha, there’s no hallucination of things appearing as true existence.
But until we remove the subtle, the negative imprint, which projects the dualistic view of true existence, until we cease that negative imprint, there’s always hallucination, except that one is the equipoise meditation. So, now here, the I doesn’t appear to you as merely labeled by mind. Appear not merely labeled by mind. So holding on this is, is that and the present is true. So now here, so losing that, suddenly, suddenly you start to experience just, just part loose or so, so suddenly you start experiencing looseness. So therefore, therefore then if one, if we think I’m falling into nihilism, if one, if one think I’m falling nihilism, this cannot be.
How is possible? Losing I. This real I. How’s it possible? This must be nihilism, I think.
You see? See? You know, this realized loo, losing, you see? Self losing. So then there’s nothing left.
No I. So you see? Afraid of falling into nihilism. That is it. So that, that is totally wrong.
That’s, that’s the only obstacle. That is the only obstacle to realize emptiness, to come realize emptiness. To that only obstacle. That’s, that’s the greatest obstacle there. Then because of that, then you stop that experience.
Then, then it, then it takes years or long time, is it? Of course, advancement wants some practice. The continuous strong good virtuous conduct and practice pure intensive purification and quite an extensive method. But, but it can hinder us. Then one stop.
Is so frightened, so frightened. Not like, not like ordinary fear, like a tiger comes or like you, you see know, suddenly you see tiger and you’re frightened, not like that. Something much deeper fear. So I’ve been, been for years, then you’re so scared you don’t think about it. You, you don’t think about it.
You, you are afraid to analyze. You’re afraid to, you’re afraid to analyze it, to maintain on emptiness. You’re afraid for this and for a long time, you see. If you never come back to that state, to that experience, you see. So, so this life, in this life, all one is this precious human body qualified by eight freedoms and ten richnesses have met virtuous friends, not just one, have, have met a virtuous friend who revealed the complete path who revealed the complete path to enlightenment.
Dharma forever. Teaching of emptiness. Here, here the great opportunity happened, but didn’t have enough information. What happens when you start to realize emptiness? Those experiences didn’t have enough information. It’s like, like you didn’t, you know something, you know, the traveling, see, the country, but you didn’t have, let’s see, exact clear guidance what happens when you actually travel or something when you actually experience or you say. So let off you see this.
The teachings of the experiences, the instructions, what, what, how it happens in the time. So, lack of that. So one thing actually would be you may be talking emptiness all the time. Or, you know, say, talking about Madhyamaka or Thirty Seven. But when you actually start to experience that, you see, lack of instructions.
Know, what will experience. Even though you have great fortune, incredible fortune to realize the emptiness now, but then these other obstacles happen. So afraid of nihilism. It’s actually what you’re losing is the gakcha, the false I, object of ignorance. You’re losing that, what is supposed to be, you start to see empty, as this, you start to see empty the object of ignorance, that is empty.
But, so that time what’s happening is that the, it shows the true existence. On the merely labeled I, true existence on the merely labeled I. So realizing, discovering that you see, doesn’t, that one that, that is an extra thing. On the merely labeled I, there’s something extra. It truly is.
You see, it’s proven that this is totally empty. It doesn’t exist. So it is showing that. We’re discovering that, but not, but not so not having recognized that. Then believing, you see, falling into nihilism that I, you see, who is meditating, you know, who want to achieve liberation, who want to achieve happiness, the I who does activities, thinking, that I, you see, that is becoming nonexistent.
So you see. So that. For that, as I mentioned before, since there’s always continued your consciousness, and even after you achieve enlightenment, there’s still continued your consciousness. So the self, the merely labeled I, the self, which does all the activities, never ceases. Continues, never stop. There’s no, so there’s no danger, so there’s no danger at all, at all. You see, I who, I who is a pure, meditating, want to be free from this, oh, say, pure meditation type, want to be free from saṃsāra, want to achieve liberation enlightenment.
This has no danger at all. No. Impossible to, to be nonexistent or to, to become nonexistent, impossible. See, they continue, not cease. Impossible because there’s always continues the continuum of the aggregates, the, the base.
So the main point, what else can do? This happened. This side this is another side talk. Just happened, by the way, but what I was trying to say is that you see. Because there’s always continued the consciousness.
The base, so therefore, the, the label what you receive, an I, merely labeled I, always exists. This always come in with that. So here, when you get such, this, such as this, such at this point, when you, when you maintain the emptiness, so what I was trying to tell is, this great obstacle, if you think you’re, see, say, for you know, your self, I, the self totally become nonexistent and afraid, falling into nihilism, that’s wrong. That’s a huge obstacle. So, it must be that not be dangerous at all.
So as I mentioned before, therefore, one must, one must say, in the many teachings of Mahāmudrā, I’ve heard so many words. So let it, it go as a, as a let it to be lost. Instead of holding on it, let it, instead of holding on it, you see. We anyway, which is not there. Actually, it doesn’t exist.
It’s not there anyway, but the hallucination, the holding, there’s, there’s such, I’m there. So let it, let it to lose. Let it, let it be lost completely. Let it to come, let it to come, let it to complete experience. Then you’re able to realize the emptiness.
More realize emptiness, devoid of nihilism, that there is no I, not that one, devoid of eternalism, that I is that, I is the truly existing I. Devoid of nihilism and devoid of eternalism. So middle way view, you see. So here, so if you let it go, you see, completely. You see, then from, from beginning, this is your first time from lifetimes.
Even sorry. Didn’t see emptiness. The new first time, new experience. Didn’t see in this, but now in this life, see in this. And then, then you, you have complete, you, you found confidence.
Then you have found confidence that you can attain into liberation. Then you have complete confidence that I can achieve liberation from saṃsāra. So that can be liberated from the whole entire ocean of saṃsāra suffering causes. So, so after, so after the death, there’s a third. There’s only other arrangement in lower realm or the realm of the happy migrations.
Only two. There’s no third. And that, and that depends on karma. What, what one is created good karma, what one is created more negative karma. What one has created more negative karma? This life and the past life? What was created more good karma? So it depends. That’s the answer. It depends on that. Whichever is greater? One will take, other than this hell, hungry ghost animal, which is most unbearable suffering. There’s no way to learn Dharma in the, in the the lower realm to actualize path. No freedom by the body, by having the law, you see, the lower realms. Those lower realm beings in the body, it’s blocked to understand Dharma, words and meanings, leave aside practice, let alone practice. And then come, then so heavily overwhelmed by suffering, unimaginable suffering.
So with all this ignorance, you see. How can, it’s so difficult, how one can be. You see, to achieve liberation and even more so. Practice even just practice Dharma. So here, here you have to think about this. Continuously creating the karma because no freedom, no so difficult, no freedom to learn Dharma, words meanings.
No way to understand. And then the other one is overwhelmed by unimaginable suffering. So, with ignorance, all this ignorance, anger, attachments, with all these delusions, continuously create the karma again and again. So, for us human beings, you see, even if we have met Dharma, even if we understand the words and meanings of teaching the Buddha, Four Noble Truths and so forth, Lamrim. Even if we understand what the meanings, even if we studied.
You see, it doesn’t mean we are able to practice. It doesn’t mean we are able to keep our mind in twenty-four hours in virtue. Doesn’t mean all our actions become virtue. You see, so from this, you can understand that delusion like waterfalls, like, like say, say, held strong, like waterfall, delusion so uncontrollable. Even we, even we know, even one has a strategy or knows so much subject.
So now here you think about the lower realm beings. With all this ignorance, no freedom at all to learn Dharma. With all this ignorance, delusion, with all the delusion, can you imagine? Continuously create karma in their life. So they die and reborn there, die and reborn there.
So not only you can’t benefit others, but can’t benefit to oneself. See like that. So when you can come back to human realm? Once or once you miss it, once a rebirth happened in the lower realm. If after death, after this life, after, after death, if one reborn, fall down into the lower realms.
From that point on. The death, so you see, why we are creating such negative karma? So we can see as I explained before. How much negative karma for the body, speech, mind continuously be created and so powerful. You see, in everyday life.
So like this. Then, not all these life from, you see, beginning with past lives. There are so much of the karma we haven’t finished experiencing. Four. The, the death.
In, in reality, not sure when it will happen to, to oneself. You breathe, we breathe out, breathe, we breathe out and unable to breathe in. So the with all these negative karmas created everyday life, this from birth, from beginning-less past life. There’s so many we, we haven’t finished, that we haven’t purified and we haven’t finished experiencing. There’s so many.
So with all these so powerful. So the lower realm is just there. The lower realm just appears. The minute the breath, we’ll breathe out and cannot breathe in. The minute the, the minute when the breath stopped, the lower realms appear. Just there.
The hell or hungry ghost or animal realm just appeared there. So between hell and this life as a human being, this life is like a thin thread, you know, very fragile, nothing solid. You see? See?
Out in the, just, just that between the hell and during the hell. You see? This line is it? Just like this. So therefore, when this, this can be stopped anytime.
This can be stopped anytime. The appearance of the hell, hungry ghost, animals. See, the born, one, see, those beings, like those insects, and all those worms, lobsters. So all those what, you know, many people eat here. Those lobsters or the this white, this white one. White, this round.
I don’t what it’s called. White, curled like this. White one. Anyway, all these, see, any minute can be like those one, become like those insects. Oh, let’s see.
Oh, oh, hungry ghost. So therefore, so therefore. Before the death happens, make sure, so make sure preparation to stop rebirth in the lower realms and without needing to rebirth in the lower realms and to receive the body of the happy migrations. They were human body, especially the perfect human body. Not just precious human body, not just, you know, human body, especially the perfect human body qualified by the eight freedoms and ten richnesses. So must make sure, see, before that happens.
You know? Oh, I see, full confidence, you know? See. Make sure to achieve Guru Yoga realization in this life. The perfect human rebirth. Meet, meet Dharma and practice Dharma to its fullest. That we can achieve, we can achieve liberation from saṃsāra or full enlightenment for sentient being. So, so that, that’s only by practicing Dharma. In particular, practicing morality to receive higher rebirth. Then we need, we need a preliminary, having practice pure, not just to have taken a vow, but to have lived in pure practice, pure morality. Otherwise, can, if it’s not pure, can’t achieve.
I have a rebirth. Not even ordinary human body cannot, can’t achieve it. To just to be ordinary human body, it needs preliminary, having take, having practice pure morality. Otherwise, even otherwise, even leave aside perfect human body, even ordinary human, even, even just enough to be human being, even that doesn’t happen. For the benefit, with this coming retreat and taking especially eight Mahāyāna precepts.
Eight Mahāyāna precepts, not just one. Mhmm. Taken with bodhicitta, which collects, you know, by taking each precept, you know, with bodhicitta, collects limitless skies of merit, and that causes supreme enlightenment. We’re taking with bodhicitta, able to enlighten all sentient beings. Therefore, you see, so it becomes so essential, to practice Dharma.
They live in the pure morality. So essential. That’s the key, the key answer. And the practice of purification, practice of Dharma, purifying the cause of the lower realms. Pray to be reborn in the body of the happy migrations.
From happy migrations. Just having, only having a rebirth in the higher realms of happy migrations. But it is a natural suffering. Pervasive compound suffering. Being under the control of karma and delusion, completely.
And tormented by that, and tormented by suffering of pain and suffering of change. Temporary pleasure, which is only nature of suffering, which if it’s analyzed, you discover only nature of suffering. But when you don’t analyze, when you don’t meditate in nature of that. When you don’t analyze, when you don’t analyze nature of that. When you don’t analyze, when you don’t meditate on the nature of that, the temporal sense of pleasure, then it appeared as real happiness and believed as real happiness. So it’s a totally, totally hallucination, totally, say wrong concept.
So the nature is only suffering. So for constantly, constantly say tormented by this, I say overwhelmed or tormented by this suffering saṃsāra. So therefore, one must, one must seek for liberation to be free forever, to be free forever from the whole entire suffering of saṃsāra. Free for, free forever from suffering of pain, free forever suffering of change, free forever pervasive compounding suffering. Even, even one has achieved that.
It’s this state of liberation. Totally free forever in this all these suffering, saṃsāra, and cause, delusion, karma. It’s not, not, it’s not sufficient. That through the, even concerning. Even concerning benefit of oneself, the realization is not completed.
The qualities of realization, qualities of cessation. There are still subtle obscurations. So qualities of cessation are not completely purified. And purpose of, purpose of one’s life is not just to achieve happiness for one’s life. Besides temporal happiness, not just even to achieve the best, that’s still not purpose of one’s own life. Purpose of one’s own life, meaning of one’s own life, that is to benefit other sentient beings.
Benefit other sentient beings. So, as I mentioned, there’s also, far as benefiting from other sentient beings, causing happiness in this life to other sentient beings, and causing all the coming future lives happiness to other sentient beings. Then more important benefit than that, bring the sentient beings to the ultimate happiness. The total liberation, cessation of all the suffering and cause, delusion, karma. So that is, that is a more important benefit than the, than the second one.
Now even more important, more important benefit than, than the third, to, to bring the sentient beings to full enlightenment. So that is the, the, that is the, say, greatest benefit, ultimate benefit or greatest benefit of sentient beings. For that, there’s no other means except first one self to achieve, or first one self to achieve the omniscient mind. Only for that, one need to, for that, one needs to actualize the great path to enlightenment. On that depends on the root.
Actualizing, actualizing the beginning of the path from a perfect human birth up to enlightenment. So, which comes in three. The great path to enlightenment depends on actualizing the greater path of the higher capable being, that depends on the actualizing the greatest part of the middle capable being in general, that depends on the actualizing the greatest part of the lower capable being in general. So that all that realization depends on receiving the blessing of the guru in the heart. That depends on to receive the blessing of the guru, that depends on receiving, that depends on having the cause of your guru devotion.
Cause of the, cause of the guru’s to receive blessings of guru depends on, you see, developing, let’s say, having realization the guru devotion. By looking at the Buddha, by looking at the Buddha, seeing Buddha from one side. One side to the side. So therefore, they need to do the, therefore, that is when they need practical devotion. Okay.
So Guru Yoga. So here, so I’m going to the oral transmission just before stopping. And the oral transmission of the Lama Tsongkhapa Guru Yoga, which includes also Lama Tsongkhapa’s praise. For taking all transmission. That means one pay attention to every single word.
And pray that may I, ever, may I whenever we take teachings, when we, whenever we take oral transmission coming to anybody. It’s good to think this way. So normally when we take teachings from guru, we do. Good to think at these things to make it, to not to, not just say, but to make to realize how so precious it is and to pay attention. And to realize how it is so important, so, you know, beneficial. So, I think one thing. This, this is what I try to think when I receive teachings. Maybe not all the time, but I think. So I try to, I try to manage your type of thing.
You see, especially at the beginning. Of course, one, you know, listen with your motivation, bodhicitta, you know, to achieve enlightenment for all sentient beings and things first, just I mentioned before. To free the numberless hell beings from all suffering causes, free the numberless hungry ghosts from all the suffering causes, bring, bring them to enlightenment. And therefore, I must achieve enlightenment. Oral transmission, all works.
Whatever teaching, we don’t care about that. Then, then that way, the teaching action, that what, what that one listening teaching becomes cause of enlightenment. That means cause, cause of happiness of all sentient beings. Every, every time we devote to the motivation, then it become yeah. Dharma, what one is called practice, become Mahāyāna Dharma.
For sentient beings. Then thinking like this. It’s not saying, it’s not saying that I’m Buddha. I’m not saying that. First thing is you see, this is Guru as Buddha and Buddha.
This is the actual Guru as the Buddha giving me teachings. This is Tārā giving me teachings. This is Mañjuśrī giving me teachings. So this is all the Buddha. The numberless, the numberless, this is in this form, numberless the Buddha is giving me teachings.
So, think about that. So, that’s a good, so that’s a very, that’s a very good this way, I think you feel connected. You this way, you feel all the Buddhas are guiding you, taking care of you or guiding you. That’s it. This is very good.
It’s also good. You have, you see, Guru as Buddha practice. May each word that I listen may I able to actualize the meaning, the whole path. The meaning of it. By listening to words, may I be able to actualize the meaning of the path. Instant, you know, instantly, say instantly, immediately in my heart.
And each word that I listen may the benefit most sentient beings. And when, when I reveal, when I revealed these teachings, each of his words to sentient beings made a cause to actualize whole path, you know, like the path, the path that they express may have expressed immediately in all their hearts. So I dedicate like this. Then think, think each word, each word I listen, what it does to my mental continuum, what it does to me. It ceases each word I listen from the guru.
It ceases, it ceases. The oceans of suffering saṃsāra, the hell oceans, hungry ghosts, animals, those oceans of those realms’ sufferings. Each word I listen, each Dharma I listen to, what he does to me, liberates me, ceases all those emotions of those saṃsāra. So then, you see, you think, think that each word that I listen, guru, is wish fulfilling. It’s all the wish fulfilling, including enlightenment. It brings me to enlightenment.
But then you see how each word is so precious, so important. So, like, like this kind of thing, you begin when you begin at the beginning of this teaching, it’s a very powerful thing. And it makes to aware to realize how it is so precious. I say, the most important, the most important thing in the life or the how precious it is. Sorry.
I suddenly blanked. Lost. Not lose an I. Not lose an I. Not one.
That very good, but that’s not that one. Losing memory. Not lose an I. Sometimes when you decide quickly, it was not there when you chant, then sometimes it is, it’s a, then to not remember, happen like that. Here some others they recite please sit on the crown, then sit on the throat, then sit in the heart.
According to His Holiness, Rinpoche used to scold, that means he don’t come, please don’t come in the heart. First sit down. Don’t come straight in the heart. First sit here, then sit here. So Rinpoche used to scold like this.
So, so immediately, from beginning sorry. The heart. So, yeah, the most, most people yeah. But there are people who have learned Lamrim teachings many times. For there, there might be some people who are first time or either not so familiar idea of practice and Dharma.
So therefore. The conclusion of our song says that, so you want, I mean, of course here, they may not doubt in the next life, doubts in the reincarnation or what they have been, what they have in the next life or not. But however, but however, even there’s doubt, but it is wise to know to practice Dharma to make preparation for the happiness future life in case if there is. So when that happens, you don’t, so you achieve, you achieve happiness in all the future lives. Is it? When the future life appear, you see.
So in case it is, so, so you’re not cheated by yourself. So we want happiness. But you see, this life happiness is very short. It can be stopped anytime. Impermanence of this life.
So the next, the next life is very long. Next life is not just one. You see, we need to, as we, as we, as we work very hard for that, we, as we, this job, go to school, university, college, to get a degree and a job, work so hard for the happiness life. Same, we have to work hard. We have to practice Dharma.
We have to practice, we have to work hard. Or happiness in all the coming future lives. You know, happiness all the coming future lives. So is even so important, unbelievably important. So therefore, there is no other way to practice that path.
At on, there’s not other way except to practice Dharma. So you can see all the happiness in all the future lives. So you can see how so essential. Since we’re working so hard, you know, for this life happiness. Not sure how many years, how many months, how many weeks, how many days, you know, how many days, how many hours, minutes, days you can’t say, can’t tell.
But we’re so work so hard for this. As if we can live for many hundreds of years. But now, in that case, the much more important happiness of all the consciousness to is to work hard, to practice Dharma, to practice Dharma hard. And then, more important liberation, to achieve liberation from all the suffering causes for them to practice Dharma. So what to do?
What is, what we should do? What solution? Practice Dharma. So that’s the second thing to keep in mind. Or why should practice Dharma?
To achieve liberation from the whole entire saṃsāra. Then, next one, achieve enlightenment, to be able to liberate, to achieve full enlightenment, to liberate numberless sentient beings from the oceans of saṃsāra suffering and bring them to enlightenment. So there is nothing to that except practice Dharma, the essential part. So practice Dharma, the very essence, essence of Lamrim, the stages of the path to enlightenment. Mhmm.
Even therefore, eighty-four thousand teachings so vast, but this is the essence, this is the integration. So practice Dharma. What is that? That’s the actualizing of Lamrim. So this, this is what, what I’m trying to is to get it, get it the heart.
So those who are not, those who are new, those who are not familiar, not much idea. So this is what I, what I want to get in your heart. You see? So how so important is it to practice Dharma? So yeah.
So that’s, so I think I think that’s all. Yeah. Heart was the family members and then the household members in the household. All the students, benefactors in this organization, and all those students, all those others who give up their sacrifice, their lives to the organization, doing service to Sangha, meditation centers, Buddha in all their houses, in the house of all the Sangha. May bodhicitta be generated in the heart of all the, everyone in this world, in the house of everyone in this world, especially.
Bodhicitta to be generated in the heart of all the leaders of the world and in the house of all those people who are feeling so much of violence, among others without delay in this second, may it be generated in all their hearts and in those in whose hearts it has been generated, may it be increased. May I, may I that would offer. Let me discuss. By having the same qualities within me as Lama Tsongkhapa has, from now and in all my future lifetimes. From now on, whatever action I do.
Eating, walking, sitting, sleeping, so forth, whatever, a little bit I do. Whatever life I experience. Rich or poor, happy, unhappy, receiving criticism, praise. Living or dying, even one, even the one is born in hell realm, may all my actions from now on, all my experience of life be the most beneficial to sentient beings. That which causes, that which causes to a numberless sentient beings, sentient beings equivalent to the limit of sky to achieve enlightenment as quick as possible.
From now, every action, whatever I do, whatever life experience, even, even living or dying, even, even experiencing death, even born in hell, even. Mhmm. So, able to, able to cause all sentient beings to be liberated as soon as possible. Three, three time merit dedication, which is dedication close to Mañjuśrī, three time dedication close to Bodhisattvas. With a merely labeled mind.
Not the I, but the merely labeled mind. Dedicate. Guru as Buddha, look at this. What is it? Lama Tsongkhapa is enlightenment.
Lama Tsongkhapa. One. Two. See, not two, but one. Enlightenment.
There was a mere label of our mind. Likewise the same, it means we also merely label our mind. To that, one of the things that was enlightenment just made a label of our mind. By myself alone, it is also merely labeled by our mind. I dedicate the ocean of merit to be able to follow the holy activities of the Buddha and the Bodhisattvas as they realize.
I dedicate the ocean of merit. In the same way three times I dedicated the merit. May all the three time Buddhas’ teachings flourish forever in this world, but and spread in all the directions by completely entering one’s heart, in the house of one of the family members, in the, in the house of all the students. Of the supporters, benefactors, and in the hearts of everyone in this world. May that arise in this second. Come to practice here, may they achieve all the realizations during that time.
So I think maybe now is a good time to stop. Yes. It wasn’t quite. Actually good. I’m not sure.
Not a good morning. Good morning. Good night. Thank you so much. Good night.