Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 117-minute talk, Lama Zopa Rinpoche addresses multiple foundational topics: the power of devotion to Bodhisattva Kṣitigarbha, whose prayers are fulfilled like a wish-granting jewel; the extraordinary rarity of human birth with freedom and endowments; and the necessity of bodhicitta—liberating all beings from suffering, not just oneself. He explains why enlightened beings cannot be identified by appearance (citing stories of Asaṇga, Milarepa, and Naropa), the severe karma of disrespecting gurus or bodhisattvas, and the practice of bodhisattva vows. The talk culminates in analytical meditation on the empty nature of self: how the mind merely labels “I” onto the aggregates throughout all activities, from morning to night, revealing that nothing exists beyond this imputed label.
File metadata (for organising)
File: 2005 06 10 2 TWN S.C 10TH JUNE 05 2.mp3
UUID: d8ed8891-6092-470e-a133-3ddc0cc76271
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-10
Recorded at: Buddha House Adelaide
Duration: 117.2 minutes
Words: ~6,073
So this means they’re all Bodhisattvas. So by excluding this Ākāśagarbha, then the rest six. So what is it? Seven. There’s seven.
Almost left one other one. Almost, so less seven. So less seven, but it’s like that. So what do you yeah. May not may not be included in this, the may not be in the the seven, but it could be, you know, a number of other Bodhisattvas.
So like that bodhisattvahood, great Bodhisattvas, you know, example, Mañjuśrī, Samantabhādra and so forth. Like that, number including number of the of the Ganges. But here, when you talk about the when you use the benefits, the benefits of bodhicitta, here in this case, like in Bodhicharyavatara, you see, it is explained by great enlightened Pänchen Losang Chökyi Gyaltsen. In the notes that he wrote down when he received teaching from Tharpaling Lotsawa, the other gurus explained that this sand grain is not ordinary. Sand grain is the is one of the very fine, very, very tiny atoms.
There are seven types of tiny atoms. One is called the water atom. So this sand grain is not ordinary sand grain. It’s a water atom, much, much tiny. Then this Ganges is not at Varanasi.
It’s Ganges, you know, where the Hindus bring their bodies and wash their feet, you know, believing that purifies any karma or the sins, you know, where they bring their bodies next to the river. Not that one. So this Ganges is a Pacific Ocean. It is explained at two other places in the text. So you so one hundred kotis, meaning one hundred universes, to whom generally Mañjuśrī and Samantabhādra and so forth.
So those seven bodhisattvas and all other just bodhisattvas. So many, you see. But not ordinary bodhisattvas. Great bodhisattvas. Bodhisattvas, great bodhisattvas.
But how many equaling water atoms of the Pacific Ocean? So there’s unbelievable amount. So there is an object whom you go for refuge, you see. And then recite their names. And then recite their names.
You know, respect them. And make offerings to them. Prostrate to them. And then pray to them, pray to them to complete your wishes. You see?
That and then So here, you see, you recite Kṣitigarbha, Bodhisattva, a great Bodhisattva, Kṣitigarbha’s name, holy name. And by by visualizing, mind focused on that, then respect and make offering prostrate. If you do that, then If you do that, for how long? So you see, doing that but doing that one-pointedly with one-pointed mind, but how long? Let’s see.
A while. You know while? Moment or second. So, yeah, it’s a while, moment, a second. So how long?
See, with one-pointed recite name, offering, prostrate. So, you see, one-pointed you’re focusing, see, so while. Then moment. Then one then then second. I guess maybe I guess maybe so, you know, like, ten, fifteen minutes like that or two, three minutes.
That’s one minute or even a second. So with one-pointed mind you see if its duration is so short like that, then you recite Kṣitigarbha’s name, respect, make offerings, prostrate, then you see all your all your prayers will be quickly accomplished. Then why Why is it like that? Then, they explain the reason. The bodhisattva, Kṣitigarbha, in order to benefit in order to benefit and cause happiness to all the sentient beings, completes the prayers of the sentient beings.
Makes sentient beings’ prayers to be complete, you know, completely actualized. It’s like the wish-granting jewel. The treasure, wish-granting jewel. So as I mentioned in the text that in the past, the bodhisattvas or the wheel-turning kings, those who have merit to have which kind of jewel, so they go to the ocean to get it. Then by doing three types of cleaning, gradual cleaning, they put it on the top top of the banner, on the top of the roof of the house they put the banner, then put the jewel on the top of the banner.
Then whatever they pray for, see, all the material needs, all the sense enjoyments, they get without, how to say, effort, it just materializes. It can actualize whatever is prayed for. So here Buddha’s Buddha’s explaining that Bodhisattva Kṣitigarbha, you see, is like, you know, whatever you pray to him for. You see, brings all the success, success, and all the wishes can be fulfilled. So this great holy being, in order to completely ripen the minds of the sentient beings, for a long time, made extremely stable great prayers.
Trained in the compassion and the the extremely the perseverance, put so much effort and perseverance. So this bodhisattva is exalted, especially exalted above all other bodhisattvas. So therefore, you should therefore, you should respect and make offerings to Bodhisattva Kṣitigarbha. So this is what Buddha explains. The special advantages, you know, of practicing with Kṣitigarbha, making offerings, praying, reciting the mantras and so forth.
So therefore, that we are therefore, that we are able to the organizations are able to organize and able to do retreat is extremely fortunate. So so beginning with giving torma to the interferers. So that, also, if somebody has an obstacle or needs that puja, it will also by the way also help. They will also help. The torma is given to the interferers.
So if somebody has an obstacle, needs that puja also, it will also help. You know, that’s why I say, by the way, they also get combined. To receive that blessing. Okay. So.
Very short one. So at this time, one has all the opportunity to practice Dharma, freedom from obstacles. Then not sufficient to have received not only the precious human body, but perfect human body qualified with eight freedoms, ten endowments, that which is extremely more rare to find than generally, even just to receive the human body is as explained by the example how difficult is that if you throw grain on the glass, for example, window glass like that, It’s extremely difficult to stay on the the grains to stay on the window. So like that, it’s so difficult to find the human body. As I mentioned in the teachings that the sentient beings born in the hell realm, the number of that.
The number, like the dust of the earth. Then the sentient beings born as hungry ghosts, animals, like this grass. You see, I mean, uncountable. Just how many grass grow on the mountain or one field or so. So number like, number of grass.
When when there’s snowfall, like number of snowflakes like that. So, unbelievable number. And so easy to be born there. So in the intermediate stage, there are numbers of sentient beings who are just who are ready to reincarnate in the hell realm, hungry ghost, animal realms. So they’re numbers in the intermediate stage like that.
And who take higher rebirth? Extremely rare. Compared to all the earth and the earth you can get by scratching on the ground. How much earth you can get between your nails. So taking rebirth as human is so little.
So rare. So it’s so little. Like the earth how much earth you can get with your nails compared to the lower rebirths like the rest of earth, the number of dust. So that so now here, this time, one has received the precious human body qualified with eight freedoms and ten endowments, which is extremely much more rare than just ordinary human rebirth. So one has found that, and at this time, it’s like a miracle.
It is like a dream, like a miracle, something hard to believe that it happened, one has received. And then it’s so rare to meet the Buddhadharma. Yeah. But then to then having met virtuous friend who revealed the complete whole path to liberation to enlightenment. And one has met.
It’s extremely rare. To meet, one has met. So this time, not sufficient just not to be born just not be born in the lower realm and receive human body, that’s not sufficient. If you just achieve liberation, liberation is not sufficient. You know?
That’s not the purpose of that’s not the real purpose of life. If you achieve ultimate happiness for one’s self, total liberation from the whole entire oceans of saṃsāra suffering, causes delusion and karma. That like a fire, the burning doesn’t get stopped. Like that, if you don’t give up self-cherishing, as long as one does not give up self-cherishing, one does not let go the I, the suffering cannot be stopped. Therefore, in order to pacify the sufferings of oneself and sufferings of others, and especially the what’s the harm.
The the harm for the in terms of harm also, in terms of suffering to others, then give up oneself for others. Cherish others as oneself. So therefore, what do the sentient beings want? Happiness. What they do not want is suffering.
So therefore, one must free the numberless sentient beings from the oceans of saṃsāra suffering and bring them to full enlightenment, which is what they need which is missing, what they need. So to do that one must do this oneself. And to do that, see, only at the moment, you can’t guide even yourself. Not at a level able to guide even one sentient being. You can’t guide even yourself.
So who can do perfect work for sentient beings? It’s only the enlightened, it’s only the omniscient one who can see every single sentient being, their wishes, their karma, their level of intelligence. You see. And then every single method that exactly fits to exactly fits to every single sentient being. Even to guide one sentient being from happiness to happiness, to liberation, to enlightenment, you need to reveal various methods various methods at the same time in different times.
You need to reveal various methods. Then like this, from happiness to happiness, then bring them to enlightenment. So therefore, first, one first, one must achieve enlightenment. And therefore, one therefore, one needs to actualize the path to enlightenment. So for success of development of mind and path to enlightenment and to be able to be most extensively beneficial to to the other sentient beings, to be most beneficial to all sentient beings.
This life, which is not long, very short duration, and on top of that, not sure when death will actually occur. So so from this from this minute, from this second, the life must, one has to be making it the most beneficial to sentient beings. So therefore, I think I’m going to take the Kṣitigarbha for the blessing. Okay? So now visualize the lama, the Buddha Śākyamūni Buddha.
Then, request. This here, the blessing of Kṣitigarbha. It’s the all the mere oral transmission of the recitation. Not like the other those initiations. Yeah.
Like initiation, the placing on the holy part of the body, you know, like the normal one. So here, it’s just by merely the oral transmission and recitation. So that fits me very well. So please repeat the request two times. Requesting the guru to grant the holy wisdom holy wisdom mantra of Kṣitigarbha.
Then here, now say it. It doesn’t specify particularly in the text, but maybe that’s the normal thing. Then those who have taken bodhisattva vow in the past, then take again. It purifies what has been degenerated. What has not been degenerated increases.
So makes life very meaningful. And those who have not taken bodhisattva vow in the past and who are unable to now, then, one can think that I’m going to practice more compassion toward sentient beings from now. And definitely, I’m going to practice bodhicitta in this life. So a very strong determination of that. So in regards to this, there’s the full vows, which involves abstaining from eighteen root falls and then forty-six downfalls.
And if I cannot take this, then there’s also which involves abandoning the four black dharmas, practicing the four white dharmas. So the four black dharmas is deceiving your guru, criticizing bodhisattvas, and so generally, we cannot tell who is Buddha, who is not Buddha. Even even animals, we cannot really tell who we cannot say that the animal I see my mind sees an animal, that doesn’t mean anything because your mind is not an enlightened mind. Since one’s mind is not an enlightened mind, it is totally obscured.
It is covered by so many defilements. The ordinary mind sees other beings as ordinary beings. Even the Buddha our ordinary mind sees even the Buddha as ordinary being. Even Milarepa is an enlightened being, but the Pundabula who was competing with Milarepa saw just a very skinny bluish color or kind of color of skin. Ordinary person like that.
So they’re fooled. There’s so many stories, you know, like that. You know? Naropa saw Tilopa. Naropa went to look for Tilopa after, I think, after serving Nālānda after taking there all the yeah.
I think, thought that I knew everything. The teachings or learning or something, and then dakinis showed dakinis advised or showed signs to go look for a guru and that you should look for Tilopa, Guru Tilopa. So and then when Naropa went to look for Guru Tilopa, then when he was looking, then he saw somebody pointed, you know, near the river or something like that. Saw fish, live fish burning in the fire and eating. So it became hard to believe this is Tilopa.
You know, how Naropa saw or how it appeared. So If that’s him, that’s okay. If that is him, that’s okay. If only there is him, that’s okay. But most of this is noise.
She can’t hear what you say. What? She can’t hear what you say. So when Naropa thought, oh, met this man maybe. Then Naropa asked, Tilopa, are you Tilopa?
And Tilopa did like this. He moved his head meaning he’s not Tilopa. When Naropa genuinely asked, well, maybe this is Tilopa. Are you Tilopa? Then that time he says, yes.
So anyway, so that Tilopa who is already enlightened, you know, who achieved the unified state of Vajradhāra. So that’s and then and Milarepa went to look for a guru as he was advised by the lama who taught him black magic. After he killed all those more than thirty people, thirty-seven people by black magic and all the animals, horses, and collapsed the house. So because by the black magic, all the house collapsed on all the people while they were dancing, while they were having entertainment and wedding, you know. His auntie, uncles.
So then after all those people were killed, then Milarepa’s guru, the lama who taught black magic, advised him go to Marpa to learn Dharma, to practice Dharma. So when he when Marpa when Milarepa saw Marpa, Marpa was already enlightened being, you know, who already long time ago achieved unified state of Vajradhāra. But how it appeared is that, you know, a couple drinking wine and plowing the field covered with dust.
You know, ordinary being like that appeared. So that like Devadatta, who served Buddha twenty-two years, but he saw Buddha only as a liar. And because why? Because he looked at Buddha only that way, as a liar. He looked only that way, so even though Buddha was enlightened incalculable eons ago, but he didn’t see Śākyamūni Buddha as an enlightened being, Buddha, who has no mistakes, only qualities.
Didn’t see. Our mind, like my mind is ordinary mind, so we see even Buddha as ordinary. We don’t see the Buddha as Buddha. So this is side talk. In animals, we can’t we can’t really we can’t really tell this inside of this dog or this animal is really animal or not, you know, can’t really tell.
Unless you’re able to really see the other being’s mind. So from outside, you can’t judge. So here’s the point. As you see, example, Asaṇga even though Asaṇga did retreat for twelve years, but when he saw Maitreya Buddha, he didn’t see as Maitreya, but he saw a dog. You see.
Even though he did retreat for twelve years to achieve Maitreya Buddha, but after all that, he went back. Didn’t see Maitreya Buddha, and he went back, so he saw a wounded dog. The lower part of the body filled with maggots. Only after he generated this unbearable compassion, sacrificed himself and cut his flesh to put maggots on. And then he went to pick up the worms with the tip of the tongue, but closed the eyes.
After all that, you know, unbearable compassion, he sacrificed his life. After that, only after that, saw Maitreya Buddha. You see, no longer dog. Maitreya Buddha. So before, there’s obscuration not purified.
You see? So because that obscuration was there, appears dog. The karmic appearance, impure appearance of the impure karma, impure mind. So that was purified by generating the unbearable compassion and sacrificing himself. So that karma was purified.
It’s gone. So, saw Maitreya. Maitreya. So that So before, dog. Dog behaving exactly as dog.
You know? Appeared like a real dog. See? So through Asaṇga’s mind. Yeah.
That’s it. That unpurified mind, you see. So like that exactly same exactly same we have in our life. We have exactly same. Same story as Asaṇga.
I mean, before purified, you know, Asaṇga, he saw dog, but then he was able to purify by generating unbearable compassion and sacrificing greatly. He was able to purify and able to see Maitreya. But that part, that part for us didn’t happen, but other part, seeing an enlightened being as ordinary, that we have. That part of life story we have. The other part, purifying.
I mean, there’s those who who who who is enlightened being, but we see as ordinary being, then that happened. Therefore so therefore, we don’t know who is Buddha or who’s not Buddha. So therefore, we have to be very careful in our life, you know, the karma, getting angry, criticizing, then harming others. We have to be very careful in case they’re Buddha, in case they’re Bodhisattvas. Even it is said in Lama Tsongkhapa’s teachings, if you get angry at a Bodhisattva, you who is not a Bodhisattva, getting angry at a Bodhisattva, even in one second, the shortest moment getting angry, then it purifies I said, not purifies.
Sorry. I put completely opposite. Destroys the merits. It destroys in the shortest moment one gets angry, you who’s not Bodhisattva to a Bodhisattva, one thousand eons. Sorry.
One eon of merit gets destroyed. I think they mentioned that. One eon of merit gets destroyed. They mentioned. That’s mentioned.
I don’t remember one eon in hell. Like like hastily rising anger, even hastily to a guru in the shortest moment, then you see, if how many shortest times one gets angry to a guru, then that many number of eons in hell realm. That part, I don’t remember, but there’s one eon of merit gets destroyed. It’s mentioned there. Maybe in the section of karma or I think maybe where it talks about powerful object, I think.
So like that, so we can’t really tell, you see. So there’s this great danger. So anyway, So, therefore, those who are criticizing His Holiness the Dalai Lama or great holy beings who are not only yogis, but Bodhisattvas, criticizing, getting angry, generating heavy anger is very heavy karma. So like that. So even as a bodhisattva, without thinking of Buddha, even just even as bodhisattva.
But if you think Buddha, of course, then it becomes much much heavier. And then, of course, one’s guru is more powerful than all the other Buddhas. So even a small service, even very tiny, even a very small service or respect. The karmas the good karmas are most powerful. And small disrespect, small negative karma that is done, the negative thought, the reaction that is done toward a guru is the most, the most powerful heaviness in karma, you see, like that, because that’s the most powerful object, you see.
So here, Of course, in the case of even if one cannot see as Buddha, but as a Bodhisattva, you see, I mean, with all the signs, qualities, and the extensive benefits to sentient beings. You know, in this I mean, in this world in this world, there’s nobody who can benefit more extensively as extensively as His Holiness can benefit, there’s nobody in this world who can benefit that much. So if that is not bodhisattva, then whom are you going to whom are you going to find as bodhisattva? You can use the same reason. If this is not Buddha, who can be Buddha?
But you see, very gross level, you know, by qualities and by how much benefits to sentient beings, real benefit, you know, extensive benefit. If that’s not if one can’t accept that’s a bodhisattva, then it becomes that person is not realistic, not realistic human being, not like a kind of like, you know, extreme. Like, sort of crazy, so that is not realistic. A crazy person, you know, who talks. If you don’t trust, you don’t listen to that, you see, you don’t pay attention to that, you see.
You don’t value that. So it’s the same. So black dharma is criticizing a Bodhisattva. And then when sentient beings practice Dharma or somebody is able to learn, able to have much wisdom and understand Dharma, then you feel regret. Or somebody is able to do a lot of practice.
You are unable to do it like that person. Then you feel regret and unhappy. Jealousy or regret. So that’s one black dharma. So practice, abandoning four black dharmas, practice four white dharmas.
So it’s opposite, you see, having sincere heart, you know, having a sincere heart, then an open mind, sincere toward sentient beings. Then praising the bodhisattvas, respecting like Buddha. Then the sentient beings who have who have connection to you, who rely on you, then you inspire them and bring them into the path of bodhicitta. So one can practice the one can practice, abandon four black dharmas, practice four white dharmas. Then even if one cannot do it, as I mentioned before, practice, I’m going to practice more compassion for others and definitely going to practice bodhicitta in this life.
The next one, confessing negative karma. Past negative karma confessed by oneself, future negative karma confessed by others. Past merit rejoiced by oneself, future merit rejoiced by others. Then next one, for the benefit also, that means I’m going to request teaching from the buddhas and bodhisattvas. Those who are taking bodhisattva vow, think about that.
And then those who are not doing the full vow, then think of what I mentioned, which is I’m going to be more compassionate to others like that. Then the lineage lamas from whom I received this blessing. I received all the sets from. The joined tantras, hundreds of sets of initiations. In the presence of them, then visualize.
And those who have taken bodhisattva vow in the past, then take again. It purifies what has been degenerated. What has not been degenerated increases. So makes life very meaningful. And those who have not taken bodhisattva vow in the past and who are unable to now, then, one can think that I’m going to practice more compassion toward sentient beings from now.
And definitely, I’m going to practice bodhicitta in this life. So a very strong determination of that. So now, you take the vow. And the other good thing is, they think think, today, my life became most most beneficial, most productive for all the sentient beings, most beneficial. There’s no question for oneself.
So since this is about taking vow, every second, one correctly receives the bodhisattva vow. And then whatever merit one accumulates, anytime one accumulates merit in daily life, it increases millions of times. And think, this is my best contribution for world peace. My best contribution, best thing to do for world peace. And then this is the best thing what you can do to stop famine, disease, torture, poverty, war, and all these things in the world, your best contribution.
Not only that, not only this world, but peace and happiness of all sentient beings. I think I feel great happiness. So now you look at your I. I’m not sure about this I. I.
I’m not talking about this I. Yeah. I’m talking about I, I, I. When you get scared or when you get frightened or when somebody calls you, when somebody calls your name, you know, is he calling me? You know, is he calling me?
Or you don’t say, is it calling me? You know, it doesn’t say that. You don’t you don’t say, is he calling me? You know? Doesn’t do that, you know.
Or is he calling my head? Is he calling me? Like that. When somebody calls you, oh, is he is he calling me? Or somebody saying some somebody saying bad things, mentioning your name, talking about you, something bad.
Oh, is he telling me? You know? Oh, is he oh, is he telling me? You know, like this. You point here.
You don’t point to the tongue or you point to the ear. So somewhere here, you you point here, you see. Oh, you see, when you get upset, oh, I see. Upset when you’re upset or, I’ll say, somebody is so affectionate, loving to you or something. So you hold like this, you know.
Oh, this I’m I’m not sure what this means. When you do this, it means upset or no? Happy? No. When you are so it is like this.
Or or something upset, you wanna get angry, you know, or somebody blamed you, you see. Then you say, I didn’t do. You know? I I did not do. I did I didn’t do.
So you point here. You don’t point your knees or toes. Yeah. So when I say look at the I, it means that one. That one.
And that every day. From where the I appears to you. So as I normally mention, when somebody questions you, what are you doing? What are you doing here? Then usually, you will answer.
You see, I’m listening to teaching, or I’m talking, I’m sitting. So you would answer these things. If somebody asks if somebody asks you now, what are you doing? So, you see, there’s no other reason why you why you say and believe, you know, I’m listening. Why you believe?
Why you believe this I? You see. There’s no other reason at all. Why you believe this I? There’s no other reason at all except there is the valid base, aggregates existing, which receives the label I.
So, therefore, you see, because there is a valid base, the aggregates, which can receive the label. So therefore, this base, this I exists. This is what is labeled I. So the mind, you see, merely imputes I and believes in that. And why why does one believe?
I’m listening. Why? Because the aggregates, sense of ear is doing the function listening. So the mind, because of that reason, mind merely imputes I and that merely imputed action listening and believes that. So that’s it.
Because the body is doing the action sitting. So because of that reason, mind merely imputes I and merely imputes action sitting and believes that. That’s it. There’s nothing there’s nothing extra than that. There’s no extra I than that exists except what’s merely imputed by mind.
So when we stand up after this, then because the body is standing, then mind, because of that reason, mind merely imputes I and merely imputes action standing. And when the body is walking, because of that reason, mind merely imputes I, merely imputes the action of walking and believes that. That’s all. There’s not no other I than that extra exists, extra than that. What is merely imputed by mind?
When the body is driving the car, then because of that reason, mind merely imputes I, and merely imputes action of the I driving. Believe in that. That’s it. There’s no other I driving the car than that. That is what merely imputed means.
Uh-huh. Then when the body, this the mouth, tongue, the function is talking. Then because that function talking, because of that reason, then mind merely imputes I and merely imputes action talking. Believe that. When the mind is studying, learning dharma or learning in the university, college, or school, whatever.
Then mind merely imputes I and merely imputes action learning and believe in that. That’s it. Nothing more. There’s not no other I than that exists while learning. There’s no other there’s no other I than that.
And When the aggregates When the aggregates are doing business selling and buying, Then the mind immediately imputes, merely imputes I, merely imputes action selling or buying, doing business. So there is no other I doing business other than other than what is merely imputed by mind. An I something else than what is merely imputed by the mind doesn’t exist at all. There’s no such thing. There’s no such thing doing business.
It doesn’t exist. That real I doesn’t exist. So how can that real I do business? It doesn’t exist. So there’s no business.
There’s no business. There’s no action doing business by the real I. That’s total hallucination. And then when the aggregates is going to get married. The aggregates is going to get married.
See. So then the mind immediately imputes the I and immediately imputes action gonna get married. Then gonna have a wedding, then the party and the party and dancing, all the things. During wedding, then the mind merely imputes I and merely imputes action during wedding. Merely imputes, you see.
There is no real I. There’s no other there there’s no other I having a wedding. It doesn’t exist. Hallucination. There’s no such thing.
And when the aggregates doesn’t have, when it doesn’t have the relationship anymore, lost or separated. You know? Then the mind merely imputes I, and merely merely imputes the action of being separated or divorced, merely imputes the divorce or separate. So there’s no such thing as a real I, you know, divorcing or separating, you see. That’s hallucination.
And the real I having a relationship problem. A real I, you know, appearing from there having having real having a problem, relationship having a real relationship problem, there’s no such thing. Doesn’t exist. Something which appeared from there and believed is totally empty, doesn’t exist. Same.
When aggregates produce, you know, children, then aggregates produce children, then the mind merely imputes I, then merely imputes the action of giving birth. Merely imputed birth, you know, gave birth. So again, there’s no such real I that gave real birth or conceived a real child. There’s no such thing. It doesn’t exist.
Something appeared from there and believed, which is believed to be true, is totally empty. What exists is merely labeled by mind. So you can see so you can see from from morning into night, twenty-four hours, you see, mind just keeps mind just keeps on merely imputing I, constantly merely imputing I, making the label making the label I, you know, constantly making the label, putting the label I constantly, immediately imputing I constantly, and action of the I immediately imputing the action of the I constantly. Constantly. So twenty-four hours like that.
That’s the story. That’s how we that’s how we spend the life. The reality. So happy, unhappy, this and that, problems, happiness and problems, this and that, loss and gain. All this twenty-four hours a day.
This is mind merely imputed the I, mind merely imputed this experience, that experience like that. You see. Everything, the mind mind merely imputing. Twenty-four hours, mind merely imputing I. I and all the actions of I.
You see that? And believe, just simply believe in that. And from birth until death, mind, the whole life story, the whole thing, mind merely imputed action or experience. You see? So everything from birth until death is all like that.
There’s nothing there’s not in reality, there’s nothing other I than that. A real I, you see, having all those real experiences happy or unhappy or problems, all these things. There’s no there’s no such thing. A real loss or real gain, there’s nothing. From beginningless rebirths, until one achieves enlightenment, same.
Mind merely imputed from beginningless rebirths, mind merely imputed I and imputed actions. This and that. So that is merely labeled I and then action. That’s it.