Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Lama Zopa Rinpoche offers intensive instruction on making everyday life into dharma practice. He begins by establishing why the precious human rebirth is extraordinarily difficult to obtain, using vivid stories—a blind man finding joy riding a wild ass, a child weeping when a dog eats the only good food he will ever taste. He then identifies the trap that spoils practice: dharma effort becomes contaminated by attachment to this life, making spiritual action into its opposite. The heart of this 189-minute session is extensive practical teaching on how to consecrate every single daily activity—eating, washing, dressing, bathroom use—as bodhicitta practice for all sentient beings. He covers incense offerings, food blessings, Vajrasattva purification, and the seven-limb practice. Aimed at practitioners in or preparing for retreat.
File metadata (for organising)
File: 2005 06 12 1 TWN S.C. 12TH JUNE 05.mp3
UUID: 1a0c84ea-3736-4a4f-82bf-c900f8eff6b5
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-12
Recorded at: Buddha House Adelaide
Duration: 189.5 minutes
Words: ~7,103
The the. Just shut. Not very long. It took about five minutes so far. They were doing they did offer and Felt mantra and recognized that.
And They they I think they did a little bit before the Thirty-Five Buddhas, the motivation for Thirty-Five Buddhas. Mhmm. And then they went into the they they did all the refuge and Four Immeasurables. Mhmm. And then the Jiri Puja practice.
Yes. And the Yeah. Mandala and everything. Seven minutes. So now reflecting on the difficult to find.
The perfect human body. Even I have received such a precious human rebirth, qualified with eight freedoms and ten richnesses. Like in the past, Togme, and I’ll show you here. It’s a story, Togme Zangpo writing of the lam rim. In the story, a person may be blind, I think.
Just happened to be right over the not right, not purposely branched to right over the animal I’m not sure what kind of animal. Liberation Palmo is mentioned in the story. Do you remember the name of the animal? I think you call it wild ass. Wild ass.
Wild ass. Oh, yes. It’s like a donkey. Like, version of a donkey. X s.
So well, the s s. So this blind person not that proper range to write on, but it’s just happened to be running off this animal. Then the animal ran. It happened to be on this animal. It happened.
Then this animal ran away. He I think he hold the ear of the animal. Then he sang a song. This is just one time in my life. So he was so happy.
He was so happy, and he sang the song. So they cut down the dishes. I think they used this example for Heavenly City, Purpose, and Minority was about once. You know how a job, young, unfortunately. So Here, this is the story used here.
Like the story in the past. There are two stories, let’s make it like that. One is the food. One is the two, cheese mixed with a lot of butter. You can cut pieces.
So, in the Pembroke, one family, one day they made this food too, this very rich. So, one of the family members, one has a child. Child, so they’re eating around, is two. Then, the child because this is just one time, normally get to see. So the child pulls back the food To save it, put it back side.
And then one time, to expect to keep it at the back side, then get another one, I think. But now what happened was dog came at the backside to so he was crying, but the family didn’t know why he was crying. So then he explained this one time, you know, this is one time in the life to get to Chile. And so so that’s why he has kind of lost, you see, the drop edge. Used example that, you know, the heavenly papillomile just bought once, you know, so they, you know, how precious it is to not waste.
The other example, I’m not sure. Oh, yeah. Some in the some place, you know? So I think it’s very rare to eat fish, like a fish fish. So very rare.
So it’s about one time the person got fish. But it’s so precious, so he ate so much, probably he ate much, he ate, to waste. So he probably ate too much and maybe started to vomit. But he tied his neck, so he he tied his neck. It was so precious, so you know how to waste.
Vomiting, so it’s called something that you use to realize how prevalent the human is. So to to not waste and to cleanse the Trapakti dharma. So here it says, This cannot be achieved again. So, as an example, this cannot be achieved again and again, except only just this time. Generally, just to achieve mere the happy migratory being, one needs to collect the cause.
Each virtue, one needs to collect each virtue, each single virtue. It’s difficult to generate the virtual thought. It’s because it’s difficult to generate the virtual thought. So, Even to achieve the body of the happy migratory being is extremely difficult. So First of all, to rise virtuous thought even slightly is is rare, difficult.
Rare is difficult. Rare to rise, it’s difficult to generate. So, even one tries to practice Dharma, it doesn’t necessarily become Dharma, it doesn’t necessarily the holy Dharma, it doesn’t necessarily become virtue. It’s done like this. Attachment attachment of things with this life rises, even when we try to practice Dharma it rises, and then the action is stamped by the motive of doing the act, whether it’s praying or meditating, whatever is, making charity, so forth.
So the motive is stamped by the attachment, clinging this life, non virtue, which is non virtue. So the action becomes non virtue. So it did not become holy Dharma. So, it means it results in the suffering. So, even Even those of us we try to practice Dharma, but not necessarily see that.
First of all, where we spend most life is destruction, in the destruction. The meaningless activities to achieve happiness with life. The attachment, grasping happiness with life, see. So, in the destruction, meaningless attitude is thought where do we like, where do we like, isn’t that what we do in Dharma? That’s where most likely time goes.
So even the time, even those little time they will practice Dharma, trying to do something, even that time, this attachment coming up to the slide rises will deliver worldly mind, The attachment to this life rises and then action. Then that he and the action become non virtue. That’s. So that doesn’t allow to become dharma. See?
Go through. So that means the action cannot cause happiness, result happiness. So that even some even the virtue thought, even the thought with dharma, the motivation is dharma. Arises in the virtue of the arises. Even if the arising, one is able to generate.
That’s quite a virtue. But then, they have so many obstacles that destroy it. Heresy, anger, ill will, ill will, pride that is planted, and the ill will, there’s a pride that reduces the virtue, destroys the virtue, reduces the virtue, the ill will, the pride, things like that. How many obstacles? So, to receive the body of the happy migratory being is extremely, extremely difficult.
So so it’s sensitive to this. Extremely sensitive to not waste. Since it’s just difficult to receive human body, but even that is, you know, very difficult, but even much more difficult to receive a perfect human rebirth It’s so essential in every second, you see, to practice mindfulness and to not, say, use this perfect human rebirth, to make it as a most meaningful as possible, beneficial. What it means is most beneficial to make it the most beneficial, best use, most beneficial to the to others, to others and then being one numberless. So the so to live the the best thing, to live the life with the attitude of bodhicitta, whatever one does to the bodhicitta.
As from Even when we eat eat with the bodhicitta, even when we sleep, sleep even when we sleep, sleep with bodhicitta. Then even when one sit, you know, sit with bodhicitta. Even when one walks, walk with bodhicitta. So that as I mentioned yesterday, what do you think when you wake up? When you open your eyes, you’re going to wake up in the morning.
Also when you go to bed, what do you think? And then so it’d be the general thought of benefit of So that means, of course, when you dress, what do think? And then when you when you put put a belt, what do you think? So that so those. Then the when you go to when you go in the when you go in the you enter the temple, for this, not necessarily in the temple, but generally, necessarily in the meditation room, but just when you when you enter the room, enter the house, you see, I didn’t know what to think.
May all the sentient beings in this entered the city of the solar state. To be so the the full enlightenment. When you so when I enter in the door of the temple or house, you see room, I think that. When you open the drawer, anything is here. Open the door, open the door.
We’re enlightenment of certain things. That. When you close the door, then can you see a closing door of saṃsāra. So those are sent sentient beings. That when you come out of the of the temple or room, you can think, I am see, think that I’m I’m taking out the sentient beings out of this saṃsāra prism out of the saṃsāra prison when you come out.
So the text is mentioned that when you open doors, opening doors, here’s the opening the door of all the happy migratory beings, which say, with or by the transcendental wisdom, which is beyond from, say, gone beyond the saṃsāra, gone beyond the saṃsāra. The Geshe Subha’s teaching, the mundane world translated like that. However, wisdom gone beyond the saṃsāra. This is also mentioned in one text as a way to meditate. He also mentioned, When you sit down, what do you think?
That I am going to bring all beings to the nature of enlightenment. That’s the nature. When you come out come out. When you come out the temple or come out the room, come up house. Yeah.
When you do washing, May all sentient beings’ stance of delusions be eliminated. So think that then when you are washing, you see. One thing that yeah. Washing, the symptom the all symptom beings is a sense of delusion. That you’re cleaning.
You see? Clean. Same when you wash when you wash your your clothings, same. So, I think the I can think the clothing, the symptom is the mind, then the washing, defilements, the the delusions, the washing, the dirt. Sorry.
Dirt that comes out, see, black. Same thing means, you see, the of defilement, the delusions. That’s same thing when you wash your mouth, same. Pray, so you might pray like that, and then take oil, washing. Cleaning away the symptoms, sense of delusions.
When you’re when you’re washing the teeth, mouth, you see. The similar meditation that explains the lam rim when you clean a room. So when you clean a room, so the to see this toothbrush, the stick, that’s the lam rim, you know, the path method of wisdom. Okay? The the toothpaste and the toothbrush, little.
You see? Mhmm. Like that. It’s a patch. Same same when you wash, you know, when you do when you’re washing the when you wash the pots, dishes, you know, pots, when you do washing, same meditation.
It may may to a male. When you cut, when you’re making a food, see, when you cut or chop meat or vegetables, whatever. And then, same. May all the sentient beings, their ignorance, be cut. Which is destroyed.
Self grasp of the person and this self grasping of the aggregates. Then it is the selflessness. It’s a cell grasping of the self grasping of persons and self grasping of phenomena. But here, this when you talk about these two, when you talk in this context, it doesn’t mean outside phenomena, it means the aggregates. So, think, you see, the symptom is and pending pending your also, that means the grasping of the self grasping of the the self grasping of the person, self grasping of the aggregates.
Then the the, say, the knife, which has the same the. This helps enlightenment the method of wisdom. So, particularly here, thinking wisdom, realizing emptiness, realizing selflessness. So cutting and then cutting the rude suffering, the self grasping. Other person and aggregates.
Same. One will cut wood or anything that one does action. When anything, when one does action, cutting. So one can meditate pray and meditate that way. So like this whatever movement whatever movement or the one does, know, for benefit of sentiment.
See that as Just stop here. How many times the mantra recited before? How many times a mentor has decided? Two. Two.
Two. Okay. So we do okay. We do one more time. So the yeah.
In the basis of my life visualized as the deity, that means from the Dharma causes, bring to enlightenment. Then we do the yoga of eating. The offering substances, the tsog offerings, the tsampa, and all the food that range and all purify the emptiness. And then those who yeah. Then all those who haven’t received the green initiation, then need to visualize the food as bliss nectar, label it as nectar, uncontaminated oceans of nectar and stuff. But that then those who have received the highest yoga tantra initiation, then bless the food on the basis of the highest yoga tantra.
So, means also generating into deity. If we have if one is not generated, then generate into deity, you can’t have a feeling. It just comes together, you So that the food and then the ocean like food and all the offerings in the the center of the gompa, and then offerings here After South Washington, all those places, then you know, they should be if it’s in place. So now yeah. Blessed.
Next, options for that are food and all those other offerings. Of heart was all the ten directions, Guru Buddha Dharma Sangha and ten direction statues to the sins of Guru. Generated him in place with the audience, prostrate with the two palms together. So it should be done together and let out there. My charity, the Ocean’s and Lacta Food, charity to every hell being, every hungry ghost, every animal, every animal, every human being, well as as well as every human being.
So again, blessed today. Again, blessed today with blissful nectar. Did you flip that one off? Did I switch? That one off?
The other one. This one? No. I did not. It was already off position, and it suddenly, like, was green.
Oh, okay. No. It’s It’s just that Oh, how was it? I I was listening to it. It seemed like it was working, but, like, it was.
It is mentioned In the the sūtra called the Rare Sublime Cloud, from the sūtra collection. So when you offer flower incense to the Buddhist holy body or stupa. Dedicate. Eliminate all the sentient beings’ wicked nature. Wicked nature, That’s bad character.
Wicked nature stands of bad thoughts. Gonna eliminate. I’m going to dedicate all the sentient beings smell. To receive the smell, all the sentient beings smell, the smell of the morality of all the Tathagatas. That’s what is mentioned in the sūtra, when you offer flower or incense.
So may all sentient beings have pure morality? May all sentient beings possess pure morality. You see? So as we you know, with other things, you know, there was prayer like this, you see, when you do the different things, so that’s similar. Here, you can also may also live in possess pure morality.
Generally, when you offer incense. Of course, like we do with the food offering, which is the extensive. Within the food offering, do extensive offering. You know. So first, offer the gurus, Buddhadharma, looking at them with Buddha Dharma Sangha, all the So, you know, becomes extensive.
Then if you want to extend, to collect merit, then you see it. It’s in the past, it was started with the light offering in the beginning, but it can be done with any offering. It doesn’t have the honor with the light offering. I offered to the holy places in India and then the essence of guru. Yeah.
Such as his master, the mam was that, and then all the holy places in Tibet, and then let’s see. The particularly, Samye monastery, all the holy objects. He must have been to offer him to make an offering to Samyang monastery, the first monastery all the holy objects. That in all the rest of the whole agenda and particularly, the who, you know, got a working with and then benefits in every day, you know, extensively. Statue, but it’s a represent, you know, that actual Buddha in the form of a statue.
And after that, of course, all the whole lives in the car, the main one about this is stupa. It’s a you know, the main special one in the Kathmandu. Didn’t see about the stupa that because you make offering, you pray to that stupa, all your wish is fulfilled. You know, the rest of the hall of Nepal, fighting a guru. Then, offering gurus who are in those countries, also at the same time you might remember the gurus who were there, and the rest of the world.
Yeah. So when you yeah. When you do just short way, then you offer the you you may offer all the holy objects in this world, then that know, by the time there is no guru, they cover all countries. Kind of like that in short just make it short. So here, basically, about the instance.
So after that, the ten days of Guru Puja Samana, the ten days, that’s the best of scriptures, you know? Then the incense prevents all the six realms’ obscurations and And the incense, Tibetan, in Tibetan the word incense is sun. Sung means eliminate odors, that smells, pollutions. It is notable somewhat. So So here the pollution came.
Pollution is not necessarily Western point of view of pollution, factories or things, you know, not that. The very harmful pollution is mental pollution, you see, pollutions of delusion, nir karma. Eliminating sense of delusions. Not only the order of external things, but eliminating the pollution, the the dichotomy of the mind vows and dichotomy, the of delusion, the pollution of the negative thoughts, you see. For example, in Tibet, I think I’m not sure.
I think Maybe Trisong Detsen. So, the dharma king, Trisong Detsen, the dharma king of Tibet, got I think my petite, Good. Good. Unhealthy. Very unhealthy.
You know, they’re not calm, you see, element, see. Very comfortable. Not, I say, not not fresh, not bright, you know, kind of a almost to a very kind of like a feeling of this kind of foggy, sort of a kind of I have the gender, say and the prince of God’s secret. So so they did many checking, so they asked people who have clairvoyance or people who do more definitions of doctors. They checked many many sources.
What caused the what caused the king to get sick? So everybody answered the pollution, but didn’t know exactly what happened. So then then after Padmasambhava, I think what happened was the prince prince’s king’s wife, I think they had a had a relationship with the servant, and got child, child was buried in the fields. So, I guess, sexual misconduct, you see. So, if Premise Maw tells the king that Premise Maw would Premise Maw knows and the king will punish the princess, you see.
So, there was some story there, but I have forgotten now. So then Padmasambhava said, okay, everybody come, the king and everybody come tomorrow on this mountain near Sami, There’s Samye Hepori mountain. There’s a mountain near Samye monastery. Once sun rises tomorrow morning, it will come there. So, Padmasambhava explained what are the needs of the different incense.
So there are so many different types of incense that fits nagas, landlords, and all the different things, you know, that is like the special needs. So the king the the, yeah, that’s the king collected all these, and then they offered incense tomorrow or or or the sun rises in the morning. So usually the incense puja, you know, the not not the one instant you offer in the, you know, every day, you know, they’re part of practice. And that but but for, you know, somebody sick or some for success business, this for this kind of ancient, you see, Puja. So you stand in the morning.
I think the morning is a devas come in the world. You know, maybe because that and many lamas also do the observation. Something is important during the morning. That’s So, anyway, yeah, so the next morning we did the puja. Padmasambhava composed this prayer, the special text offerings to all those different nagas, the landlord or the king or whatever, all the different husbands, know, with all the special substances.
After having done that, then the king got a coward. King got completely well completely well. Then, due to that pollution, the relationship with the servant, and then the child buried it on the ground, but the pollution somehow spread the whole area. So many people got sick, sort of contagious disease. So by having the special substance, you know, the different plants, you see, that I had that text, but then I lost it.
I had that text, but since I did use for some time, but now lost a long time ago. I don’t know what don’t know where to find it. So here, I’m using an example, the function of the incense, you see, like that. So here, a purifier and a pollutions, zero pollution is negative karma. You see, due deep delusions, you know, attachment.
So so the so meaning, in essence, the eliminating the delusions. Immoral actions, you see, in the sense of deprived delusion. Here, incense covered all the six realms, you know? And then it eliminated the two obscurations of all the hell beings, two obscurations of all the hungry ghosts, two obscurations of all the two obscurations of all the human beings, two obscurations of all the demi-gods, two obscurations of all the gods, so it was sentient like that. Everyone become enlightened in the day that you practice.
Just short just short, you know, like that. How to make the incense of their pride, you know, beneficial. The how’s it? Not only after having met often the Guru Grantham Sangha, the Guru Guru the Guru Sangha, As a minimum incentive to to as a the benefits of the symptom being so that’s when we offer incense so short way to do that. Then if you want to elaborate, then you see then say Of course, from the inside, receive everything like Tonglen, you know.
human beings, for example, they got everything from that. They got whatever they whatever they need, they got everything. That’s You know, world, say, French, teachings, guru, whatever they need, they receive them. Then like the same other sentient beings. The other things, you can use the incense for healing.
So the incense healed, the nagas, landlords, and those other beings, those worldly gods, nagas, and so forth. Those beings, due to human beings’ immoral actions or polluting their place, harm to them, polluted their place. You know, by smoke the smoke the cigarette cigarettes, you know, like that. You see that and then at the other the other waste polluting the place. So they make dirty their their place so they may may may may otherwise so they receive harm.
Then so the also all the sicknesses or the harm they received is healed by the incense, and then, see, Jnenera bodhicitta, good heart to you see, only to benefit others, to not harm. Then, the human beings, so those who have cancer, those who have a cancer, leprosy, other skin problems, ulcer. However, the various sicknesses are caused by Nagasan. Those are the beings, they’re completely healed by the by the incense. So incense purified the pollution of the countries, which affects affects back to the people themselves, You see, makes unhealthy, unhealthy, unclear, unhealthy mind, the body.
So that so purified all the pollutions healed all the people. See, this is caused by caused in a condition by them. It’s like that. The at the beginning, the visualization, oneself becomes empty. Then you see, twenty minutes.
So your self, you see, deity, then the the so dharmakaya, see, the informal incense. So all of that. So as as as nondual, the two truths. So the and then, you see, isn’t that then? Extremely scented, blissful nature.
So offering that and then also same present same what you the incentive symptoms that can able to function, you see, to eliminate two obstacles Two obstacles. So the even so even one does for successful projects or business They’ll be you know, outside the big incense puja. The essence of that. Generally, we place in the holy site or the offering field. Then all the protectors and the so, Nagas, the landlords of the old, I think, all those things, you see.
Very important ones, very important that they all are good, that they are fully satisfied. Extremely, fully satisfied, extremely happy. So that, you know, and fully inspired to everyone fully inspired, you See. And it’s because fully satisfied with the offerings. So much bliss is there.
You know, joy. And then they fully inspired. They were fully inspired to to support you. To not cause obstacles, to immediate success. Project or the activity, what we want to do.
Yeah. Even the daily, often the speaker of incense or powder of incense, whatever, in the front of the altar. Don’t whether it’s altar or not. The daily practice offering. It depends how much you want to expand.
It is the same. How much you want to expand the meditation, you see. So that even after treatment then, I’m going to treatment then eliminate the two obstacles two two two obstacles is the essence. Rare, sublime sūtra, the Rare Sublime Cloud. Offer flower or incense to the Tathāgata’s holy body or stupa.
Then to dedicate thing to eliminate all the symptoms of wicked nature in a bad character. So the stains of the bad thoughts. And then to all the sentient beings, smell the smell of the morality of the Tathagatas. So, that’s what Texas says. One one one one in the road, you like the steps here, going up and down like that.
When I’m going up, then I’m leading I’m leading the sentient beings to liberation enlightenment or pure land. Pure land that you wish to be reborn, so always can relate to that. Bring, say so it is said that normally, when you when you go out, you know, that always think it go I’m going to pure land. That’s one. Mhmm.
I think, when I visited Tibet the second time. I have met I had married to good fortune to meet Pänchen Rinpoche. In the the Shigate, it is in his palace, not not in Tashnabhana Shukri Shukri in the palace. Mhmm. So he received Kālacakra pure land teaching, to be born in the Kālacakra pure land.
Maybe then short instruction. There was Geshe Lama Konchog, and I think the Tibetan and Thailand, then a few of us then a few western students. Most people left already. That was the last. This was the last.
After two months, was last. So for there was one manuscript from one manuscriptor. He’s not particular has a reputation learned anything. Not didn’t do much much study. He was a bazaar, and then he lived in Nepal, Yolmo, Helambu.
Many years for a long time, lived there, but he’d been very, very sick. So he lived in South India. South India, in the it’s been jungles. I lived where the where the Indians, they put TVs in this in the jungle. So I stayed in jungles and they did.
Children, they’re taking the essence of strong, strong children. A long time, At least one year, then maybe more. So and then Dharmasala, so he got Then he he lived in Kopan for quite a number of years. Other places he got very sometimes he got very sick and then also Kopan. He passed they’re taken care of by nuns and he passed away at the couple of nuns.
I think before he passed away, one or two days before, I think, since he expressed he see pure land, I think two days before he actually passed away. So so I was there. That was time the Lama Chopa practice was there. So I was thinking to do the normal thing, you know. Not that I know that he need power, but I just normal thing.
To the powers. So there’s very special, special text. But you’re gonna power a very special text. From Ganden Shartse, kept very secret, composed by one high lama of Ganden Shartse, highly respected, the late Buddharatna, not the past life. Was great lama.
That yeah. Anyway, so I got the text from Asimos. Asimos mentioned, someone was mentioned, so I got this text letter. This is what I’m going to have said. I went to see Geshe Lama Konchog, I mentioned how they appeared, I mentioned to Lama Konchog, and then Lama Konchog said, Oh, you know, cannot be cannot be bad, cannot cannot be bad, because not possible.
Because he had a very good lama, guru. So he had a special guru, not possible in Lama Konchog’s understanding. So anyway, so I gave the anyway, I sent the text to somebody to remember to the puja, and I lost the text also. But now I have anyway, requested. He is the main person who requested for the teaching, for the lung. So I requested on the behalf of the group to to to I was leading the I was leading the mandala offering.
So then, while I was offering while I was offering the mandala, I was thinking whether I should make connection with the whether I should take So, question whether I should take the Dharma connection, but later there’s some different views of Buddhism and Buddhism. So, I might get in trouble. That’s what the first thought came. So, I let the prayer mental often, you know, with the hand like this, but at the same time there’s question in the mind going on. And so, then before finishing the mandala, then I decided, if I look at both, one essence, you know, one being, there’s a problem.
So then I took the then I met the other connection to the old transmission and yeah. So Pänchen Rinpoche advised, and picking up, some lamas may be asked about the causes of rebirth in pure lands. So, The Rinpoche advised that so normally when you go out, always you think going to pure going to you’re going to pure land. Also, always keep in mind keeping that mind, you see.
So I guess, yeah. I think because you always generate wish then that kind of makes very strong. Generating wish again again that’s the one thing, you know, what causes to be born in a pure land. That’s one that’s that’s not the only one but it’s one thing. So that’s similar.
That’s one way that of course, know, for the benefit of sentient beings is that it has to be there. Not with the self taste or other so that I can be happy or so I don’t have to suffer. Not not not self centered. The goal is you should not be self self centered, you see, for yourself. So, anyway, so we’ve gone up.
When one goes up, so, you see, bringing the sentient being to liberation enlightenment of pure land, with the, you see, the particular pure land that one wished for. And then one well, then when I wanna come down, then one thing is here, I’m going down to I’m going down. See? When when so when I was down, think that I’m going down to liberate the sentient beings. See?
Like going down to have the sentient beings like that. Lower realm sentient beings, you see, to liberate, to bring liberation to enlightenment. Higher liberation, enlightenment. Cyber, I’m going down to liberate the sentient beings from the lower realms. They wanna go to toilet.
Also also can dedicate for the sentient beings. So what I’m what I’m not mentioning that can one can do Vajrasattva practice. That Vajrasattva comes and purifies it altogether. Then all the delusion and karma come out, you see. All the obscurations and negative karma come out as urine.
Then it went in the mouth of the Lord of Death. You do purification practice, in the text it’s explained that so that they come out, the seeds of defilements come out as dirty liquid, then in front of you, the earth cracked, then down nine stories, there is the Lord of Death, open their mouth, looking at you like the wheel of life. The like the wheel of life, this is a of this. Then all the all the the black stuff, all the delusion all the defilement delusion, Everything you see. The sickness is in passing blood, all the spirit hums, snake, snakes, the spiders, scorpions, so forth and so forth.
The so that’s see, some mountains like that went in the mouth. And then a lot of the mouth see, after then close, the jaws close, then sealed with a double vajra. So, if you do that meditation helps prolong life. Eliminates life obstacles and causes long life. Then earth comes together, see?
So like that, the obscurations come out, you see, or the symptom may delusion come out, everything. And it so it come out. When in the amount of a lot of debt, then you see, after the mouth closed, you see, sealed with a double vajra mouth, so one can do can do the can do the similar visualization of that. So this way, way, even going to bathroom, say, going to people caca, if that is used to benefit from sentient beings. Then also, you get done your practice, you know, there’s certain Vajrasattva mantra.
The nirvana is collected today, you know. So whatever needs to come correctly for that, it helps not it helps not multiply after that. So it becomes a great great purification. So that. When one put the lid, so think it’s a double vajra sitting on the mouth.
I think I think the all the stuff, when when it went and a lot of dead mouth, it became nectar. Become nectar and maybe satisfied. I think I think it’s right there. Then this becomes what lama is saying. I have a common sense, the best place to meditate in the bathroom.
The lama said, best place to meditate is the bathroom. I think when the lama was think probably this is in New York, Some student house, a lot of children. So, the children, the lama plays with the children, you see. You know, can play with the children, or what is it? Old people can be with the old people.
You know, any kind of people come, you can feed with that, behave according to that, you see. So, and there are a lot of people and a lot of children, so I think busy, so I think Lama might have went to the bathroom to the session. Let’s see, to do his daily meditation session. You see, so I think you know, there’s not a room there to be quiet to see, so people are going to bathroom. So I think probably the comment was made.
I think I think maybe around that time is my guess. So so that so that means slowly in other words, slowly you you can slowly gonna find time to do. That means, slowly going to find time to do practice. Like some people, some people they say, oh, you know, I cannot find time or can’t do even want mala or money being like, Because this and that, you know. Family obligations and this and that, you see.
So I was still one can one can make time, you see, through Chenrezig mantra of, I mean, so forth like that, you see. So if you use even the time going to toilet, you know, children people can’t actually dedicate it to benefit for significance. So, one day, how many times we have to go to toilet? How many times we go to toilet? So, say, the time even duration of that time, duration of that life become very beneficial for sentiments.
The other thing is using that time to do Vajrasattva, combined with the Vajrasattva practice. Whatever negative karma created between the time, it purified. It gets purified again and again. Not only that day, the karma, but also the past. The past, you know, the karma, this line, you know, the karma, past life.
So here, this is not only an explanation. There’s a practice one can do like this, but it’s actually I’m explaining this to be actually practiced during this retreat. That’s the main especially during time to actually pay attention to what’s our activities and to apply this to, say, apply this practice to dedicate for sentiments. So whatever activity we do, That so this besides the sitting, you know, in the temple here, sitting, the meditation practices. The other times, whatever activity we do, dedicate person to being, those meditations.
So that’s that’s that’s the part of the retreat this time. The important part of the retreat. There’s a retreat sitting in a meditation practice, one one, then other break time from sitting, not break time from Dharma, but a break time from sitting meditation. Then to not to not separate the work from bodhicitta. Yeah.
Not that. So, generally, whatever everybody want us, we say that total benefit of this individual. Okay? So, then I’m gonna ask I’m gonna ask, so it’ll it’ll be hard to learn. I said, maybe write down those who have to catch, you know, those who have written down, who are unable to write down or not not clear, who haven’t understood clear, try to try to get to see, try to write down others note, who work completely at notes.
So otherwise, I will ask gonna ask what you did this practice note. I’m gonna ask it individually. I’m going to ask individually. What do you do this practice or not? So even just to understand even just to have an understanding of that, I must apply this time.
Not only this time, even only this time, even other times when you are doing retreat alone or group, it’s very good to very good to do this. This is retreating from retreating from away from self cherished thought, always, you know, whatever it is, always thought of benefit of the symptoms. Then of course, then you get used to it, you get the habituation, and the good habituation that even in daily life, that one is able to apply these things as much as one can, then that’s really fantastic. So what is mentioned in the text is that one will go to bed, one will go to sleep, may also intimidate each of the karmakhya. Or the Buddha.
I might have mentioned that already before. When we wash then, all the stents of delusion of sentient beings, all the delusion of all the sentient beings must be eliminated. Mhmm. When one washes face or body or whatever, mouth. So going to do the offering bath, and then finish with the Lama Chopa, the last part.
By offering the mandala. Then myself and all family members, and the benefit of those who dedicate their lives to the organization, and may they meet and complete the lam rim of the lineage teaching. Obviously, living with pure morality, very hard to extend the Buddhist teachings. You have the two stages with essence, the generation and completion stages, and nondual Then, Buddha started telling you that you the the rays of the spiritual sun. All the defilements and negative karmas, the spiritual obstacles, collected from the beginning of Buddha to now we are completely purified. What did you get a strong faith that actually happened?
Everything is purified, nothing exists in my mental continuum, but they are completely pure. In emptiness, there’s no creator I created karma, there is no action created, there is no action created, there is no creator, there is no object created. Before, the idea is that in each session, we rejoice in the different parts like that. When we do the four mandalas of the Guru Puja, you need to repeat the seven-limb practice. So stop there then, rejoice.
First one rejoice in one’s own three time merit, then next one rejoice in all the Sangha’s merit, and next time rejoice in particular the Bodhisattvas and Buddhas’ merit. Next next, I rejoice in particular Guru Śākyamūni Buddha or the lineage their qualities and their extensive benefits done for sentient beings, the teaching of Buddha, and all their merits. Therefore, their qualities, one that will rejoice for the one can cause to achieve their quality, whatever quality they have, one’s self will have by rejoicing. Rejoicing the extensive benefits of sentient beings, so one can cause one’s self to be able to offer extensive benefits of syndemics, things. Then the other one, to collect extensive merit, rejoice in their merit.
So there are about three things, you see. Then after present guru, he’s an Arjalama, and the other, the guru is like that. So the fourth one, guru, guru like that, rejoice, you see. Same with the Medicine Buddha practice. How many seven limbs, so you just follow the different parts.
So, one made the request to Buddha, you see, after the seven days, Śākyamūni Buddha, you remember. From that time you particularly rejoice Buddha’s qualities, the extensive benefit that Buddha did, and then all the three time merits for that. The next one, the lineage lamas Same here, like this, where you do seven and five again, then retreat further. So stop, and the section of rejoicing, and we do the different, you know, each section to rejoicing different parts, you see. This is the males.
So this way, you have done the practice, not just recite the words, you actually have done the practice of rejoicing. Just merely recite the words, you’re not practicing rejoicing. You’re not practicing the seventh limb. If you don’t meditate, meaning is then you’re not practicing the same limb. You just recite the words.