Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 110-minute teaching, Lama Zopa Rinpoche explores bodhicitta dedication practice, showing how to transform all experience—happiness and suffering alike—into paths of benefit for others. He instructs practitioners to dedicate daily pleasures (good meals, comfortable baths, friendships) to sentient beings, and to respond to hardship by taking on others’ suffering while destroying self-cherishing. The core teaching establishes why benefiting even one sentient being is more meritorious than making offerings to Buddhas. Rinpoche’s reasoning rests on two pillars: sentient beings are the most cherished objects of all Buddhas’ compassion, and every Buddha achieved enlightenment through eons dedicated to sentient beings’ liberation. He explores the tonglen practice extensively—mentally giving happiness and taking suffering—explaining how each exchange accumulates limitless merit while advancing one’s own path to enlightenment. For practitioners familiar with bodhicitta and Tibetan Buddhist teachings.
File metadata (for organising)
File: 2005 06 15 1 TWN 1 Śākyamūni ctr 15thjune05.mp3
UUID: 8b590daf-3aa2-4580-8ec9-a17f6a8c4cb0
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-15
Recorded at: Buddha House Adelaide
Duration: 109.8 minutes
Words: ~5,445
Then Finish? Finish. Yeah. And then In the whole future? No.
No. No. Just one chapter. And we just started the motivation and finish the motivation and then just started the seven seven Started. Started.
Yeah. Just started. Oh, about start. About like we About start. We we want to do a want to do the extensive offering.
Are about to do the extensive offering. We press the offering. Do the meditation. All together. Okay.
Thank you. Thank you. Okay. That is the idea is It’s the Mandala, during the session. It is, which is so the after one mandala, if you if you do Lama Chöpa in the morning, after the mandala, is a request for the purpose. So then, you see the session, you see the mandala offering, then you do this request, you know, the please bless my mind to become path, to bring Dharma, Dharma to become the path, and to not arise obstacle, to not have obstacle to the path.
Then, I see, especially, bless to generate the compassionate, loving thought, bodhicitta. And the you can say we don’t realize emptiness. Can we say that or the committing to that and to that. So can we say that? Then then after that, that’s what you did.
That’s what you what what was done now? The the purpose after mandala? It is. Trigger. Okay.
So so that is it. So the after if the lamata was done morning, but the trigger purpose, you see the same mandala comes back. So then, is the session. This session is the session. After mandala, then you do this one.
The next session, this the guru yoga, then you do the three sessions. The next session, you do the like this one. So this thought transformation. So yeah. The the the whole part is going to say.
There’s a general relation of whole part, you know? Where I said, and then to arise up to the path, which condenses the essence of realization of the whole lamrim, the path of the lower level, higher level. And then this special question, Then particularly the the particular thought transformation, the transformation of the suffering, taking it to happen, is to be able to do that. Whatever difficulties one experiences, undesirable one experiences. Any undesirable one experiences to become the to be for sentient beings.
So here, to become beneficial to be to be cause of happiness, to be cause of happiness of all sentient Everything to become cause of every single sentient being’s happiness. That’s what it means. Then not only undesirable, but also even when you have experience, not only when you have unhappy life, but even the happy life to become meaningful, not empty, useless, not empty life. So even the happiness, you see, to become caused by happiness of all all sentient beings. You see that.
Then then same. The rest, you see. Same. So, the even when it has a gain, even when in life is lost, you know, business or lost wealth or lost friends or lost family or whatever, say lost, whatever loss happens, to be a different cause of happiness for all. Not all that, even though gain, also, when one has gain, also to be meaningful beneficial, because of happiness also.
One that’s been also a cause of happiness of all sentient beings. Not only that, the praise, that also become meaningful beneficial. One will receive praise from others, and also it will be meaningful beneficial cause of happiness of all sentient beings. So, will say, a better position, even one is living or even one is dying. So there is the most beneficial to all, cause of happiness also.
Then even even everyone born in hell, the heaviest thing in the life, the heaviest thing is sometimes to be born in the hells, the hottest hell, the hottest living, so heaviest self. Even that, it will be meaningful. Even when that happens to me, but it will become most beneficial, meaningful cause of happiness of all. The number is, you know, each and every single. So here, what he’s saying is that point is that here, what he’s saying is that what he considers the purpose of life is not just only not to have discomfort, comfort and pleasure.
Not just that. Just just comfort pleasure for myself. Not just that. Just not you know, just to have a healthy life. To not have to not have sicknesses and to have a healthy life for one’s sake, it’s not just that.
Purpose of life, the same thing applies long life. For yourself to have long life, not just that. And to have a gain, you know, gain in wealth or whatever, you know, in business or gain, whatever, for one’s sake, that’s not just the purpose of life. And even just not dying and living, even that’s not just the purpose of life. So, the purpose of real purpose of life is doesn’t matter whatever happens in the life, bad or good, poor, rich, living, dying, born, whatever happens.
Purpose of life is to be beneficial for others. Whatever happens, whatever life changes here and there’s ups and downs, whatever happens, The most important is to become beneficial. That is like what is experiencing, you see, the changing situation, whatever, to be beneficial for others, To be beneficial for others. So that he’s shown here in this prayer, it’s expressing, it’s showing that the real purpose of life is to be beneficial for others. So it’s not important.
What he says is not important, a long life or short life, or healthy or unhealthy? But the most important thing is that, most important is if you are healthy, if you are unhealthy, if you have cancer, whatever sicknesses, but your life becomes most but you are having sicknesses become most beneficial for others. You see, beneficial for others. Others are quite helpless. You see?
So that’s what I say. Even not a big deal, you know, even when even death happens. But most important is that, you see, when you are dead, see, it’s been dead to be beneficial for others. Then, I say, then that’s what is then then you see, really, death becomes so what? Are you see?
They explain death becomes so what? So meaningful. So what? Know? Empty or not just suffering.
So, become, say, becomes of beneficial. So, do I have? When it becomes beneficial, when it becomes beneficial, for other for other sentient beings, then it becomes, you see, worthwhile. So the the hearer, in the prayer, it also expressing it is expressing benefit of what? Benefit of what to others?
Then, clarifying, causing to be the most beneficial, causing all sentient beings to achieve enlightenment as quickly as possible. So here, to be to be to be highly beneficial, What is the recognition? Comes next is clear for us. Causing all sentient beings to achieve enlightenment as quickly as possible. So not just temporary happiness.
I mean, it’s good to cause temporary happiness to happen, but not just that. The the most important is to bring them happiness, you know, enlightenment. And that so by myself, enlightenment. And so that so in other words in other words, so so when this happens, one is one is dedicated one is dedicated, you see, when the when the experience of life is dedicated for others. For example, for example, is teaching that if If you have a happiness, dedicate if you have a happiness, dedicate dedicate the happiness to other sentient beings.
If you have if you have happiness, so the happiness dedicated for all sentiments, give give away to all sentient beings. So let’s say, for example, yeah, if you have a delicious food, you know, something that you give it all, something that that delicious food is a pleasure, you give all something. You are let’s say, in the very luxury, I say, very comfortable house, you know, very comfortable house room, see, something very beautiful there, you dedicate. You give you give to all sentiment that pleasure, see, That pleasure, the enjoyment is there. The material objects, the house, whatever is it, you give away.
Mentally give it to all sentient beings. I like that. So same thing and same thing applies with a friend, you know, and also then you see that that pleasure or that comfort company. So then also the friend, you see, you make charity to all sentient beings. So what you see, whatever happens, one comfort one one pleasure, you see, you give away, like that.
Like that. So they you see, There are many examples. They can elaborate the practice. Let’s say, if you are having a pleasant shower or bath, you know, something that that you can you dedicate to the giveaway to all sentient beings. Like that.
Let’s see. So at that so this way so this way, you see, the hap the this way, the happiness pleasure you’re experiencing, having to see, it doesn’t become cause of saṃsāra. Know? Do you dedicate for others? It becomes cause of enlightenment.
Pleasure. See? Yeah, you collect limitless merit with that when you dedicate for all sentient beings. You No. You collect a numberless you collect a numberless merit, good karma, and basically, you dedicate numberless and things like that.
So what do you so what do you what do you get what do you what do you get out of that? It doesn’t, you know, it doesn’t mean, you know, you should motivate this way like business or what I can get, you know, limitless merit. That it’s all about the benefits, but doesn’t mean, you know, know, the profit what you get from this because that I’m doing not not not like that. But sincerely, for there’s something good, you have something good, you should give others. So basically, something good, you have, you see, share with us, give others, you see.
So you see, like that. So and if you do that, by the way, then even you don’t think, you know, expect. Don’t think, you know, but you anyway, no choice. You create a numberless merit from that. So and then so you see any Then if you’re if you’re unhappy, if you’re suffering, do not correct that again.
So if you’re suffering, then end the suffering of saṃsāra. So it means end at the same time saṃsāra. So if you’re if you’re unhappy, you’re depressed, unhappy, suffering, then you see, you take other sentient beings’ suffering on you. You see other sentient beings’ causes of suffering: delusion, karma, and the result of the sufferings. You see, for example, the hell realm, eight hot hells, eight cold hells, sixteen neighboring hells to suffer, ordinary hell beings suffer.
So, you know, all those take. And then you see hungry ghost suffering, the, you know, heavy suffering, hot and cold, and exhaustion and disappointment and layers of obscuration, including that. Then the animal realm: extremely fearful of being eaten by another one. On top of that, beaten by human beings, you know, tortured, you know, you know, hot and cold, that. Yeah.
All that. Then all the human beings, every type of human being suffering, they suffer from the birth, all these things, they’re dead. Then beside that, you know, all the the suffering are unable to find, first of all, the objective desire, you know, worry fears, you know, a lot of us there. All these worries, all these suffering are not finding first. Then after one found, they cannot get, cannot reach satisfaction.
Then other suffering started, you know, worrying or being being dissatisfied. Another another another problem started by having it. So then what if you have separation or so all the human problems, okay, they’re the same. So as soon as five signs of death and five near signs of death, you know, all those in the deva realm. Then pervading suffering, suffering of pain, suffering of changes, some sort of pleasure one experiences, but which is in nature, only nature of suffering, you know.
In reality, it’s only suffering. Say other one is like, they fight and they kill each other. So as soon as they was get killed, they get killed. They was get killed, you see. So anyway so and then say, jealousy, you know, self and then, you know, miserliness, right, jealousy, miserliness.
Yeah. The the the wealth. I think that’s the wealth. You know? They love that.
However so all the sentient beings so, however, like this. Make them free from all the sufferings, of course, so free from the saṃsāra. They do not create karma. You want to end suffering, then make the saṃsāra end. Make the numberless sentient beings’ saṃsāra end.
You see? But they wanna say that. And so Or there are numbness in the midst who are suffering depression. So then you take a day suffering, you know, on yourself. In your heart, right in your heart, give it to the self-cherishing thought.
You give it to the self-cherishing thought, and then you destroy the self-cherishing thought. You see that the The main obstacle, the enemy of bodhicitta. It’s self-cherishing thought. Enemy of bodhicitta, cherishing all living beings, working for all living beings, seeking happiness, obtaining happiness for all.
So the enemy is here. So the So enemy of even also your own happiness, the liberation, it happens even to each of you happen in this life. So as Śāntideva mentioned, if one does not exchange oneself for others, enlightenment cannot be achieved. There’s no pleasure even in saṃsāra. There’s no happiness even in saṃsāra.
And even even duration while you are in saṃsāra, there’s no happiness. You know? Set aside even a part, a fraction. Leave aside leave aside happiness, future lives. Then part of a partial.
Even the even the pleasures of this life, even the even the joys of this life, even the pleasure of this life cannot be achieved. So it becomes obstacle. This self-cherishing becomes obstacle even for yourself. Not only ultimate happiness, even temporary happiness. But not all temporary happiness if you have it, but definitely this happens in this life.
So that so destroy this. So take all sentient beings’ depression. You know? Then even as a headache, you take all sentient beings’ headaches. Then you see, So include including the including your own headache and all that.
Say, same thing means headache. You see? Then give it the self-cherishing thought and destroy. Yeah. You use it as a weapon. Not only your pain, you know, just use it as a weapon to destroy the ego, self-cherishing, but also all the sufferings of sentient beings, you see.
Then elaborate, you see, what I mentioned before. So that and so on. Even when you take a take of all sudden, brain, correct number is measured. So not not thinking of or, you know, to not thinking to eliminate all the suffering sentiment, but just thinking eliminate just a headache. You know?
The sickness of the brain. Significance of the brain, you see, the simply means even just that has great benefit, having that total, having that total merit. Then you see another quotation. Another quotation. Merely merely thinking the benefit of a sentence.
Merely thinking of the benefit of sentient beings. It is a it It is It is much more, say, exalted. In English. I’m not sure. Exalted or something like that.
It is much more, say, exalted or much more special. It is much more special than making offerings to all the Buddhas. Merely thinking benefit others to to sentient being. It is a much more this is much more special than making offering to Buddha. So it means it means help helping to one person or one animal, one insect.
You see? If you haven’t start to actually help the one person or the one in sentiment inside, see, animal or spirit. You see, you you haven’t started to actually benefit, but you but just even mere thought, you know, I’m going I’m going to help. I’m going to benefit. The just mere thought.
It’s much more special than making than making offerings to Buddhas. Here, I’m not talking all beings, just one sentient beings. One person or one sentient being, you see, one insect or, you see, or even a spirit being. So normal people normal ordinary people will think offering to Buddha offering to Buddha is much more special than benefiting to sentient being, serving to sentient being. You see, often you see the Buddhist and the Buddhist I mean, Buddhist general people might think of Buddha as much more special than than, you see, serving to sentient being.
You see, working for sentient being. So let’s say, so in so in the teaching of the Buddha in the teaching of the Buddha, what Buddha’s in the teaching of Buddha, the Buddha, great Bodhisattva Śāntideva, what he said in Buddhist tradition, what Buddha expressed, you see. So the So here is the the even merely thinking to benefit is much more special than making offerings to Buddhas. So so of course then, the terms of a virtuous, if you actually if you when you actually attempt to cause happiness, you see, to the sentient being, there’s no question. It is much more of course, you know, it has a greater I mean, it is there’s no need to say how much more special it is.
Much more special than making off Buddhas. So that’s much more special. So well, they make it they make it, all offerings to Buddhas. After the second mandala, there’s a request for the purpose. The next session, you know, this session, then I see this one.
This yeah. This this request was actually explained. Which is the whole explanation is related to the No, This is not just my commentary. I’m just making commentary. Doesn’t mean the whole thing you have to remember in that session.
The request. The request. Yeah. I’m just Yeah. I’m just expanding from that, from this request.
Yeah. No. If you you start to explain what I, how I said, then there’s no problem. It’s, an expansion. It’s just, you know, terrifying.
Just make a commentary. No. You just you just explain how it started then from being in this commentary that there’s no problem with that. We have to understand why said in the Bodhicharyavatara that merely thinking to benefit benefit even merely thinking to benefit the sentiment being to help somebody. The word would doesn’t have any type of limitation.
Mhmm. These are far more greater, say, much more special. Much more special than making offer of the Buddhas. Making offer to, make an offer to Buddhas. So so the reason is the reason why but I think In regards to qualities, you know, quality in regards to qualities of that being, let’s say a being who is not a Buddha, who is not an arhat, who is not an ārya Bodhisattva who has achieved the eighth, ninth, tenth bhūmi, freed from disturbing thought obscurations.
So not not that not even not even see ayah being who has wisdom, direct, perceiving, emptiness, not any ārya being, not Bodhisattva, nor Hīnayāna. See? So just just who haven’t who haven’t have any realization, just ordinary being. So doing service, helping, even a mere thought, more special than making offerings to the Buddha. So my assumption is that That From that insect or from that spirit or from that from that person who are in the enemy, you know, who hate you or who abuse you or who perpetuate you or.
Who that person, you see, all the Buddha comes from that person. Buddha comes from that person. Dharma, Sangha. All the Dharma came from that. All the Sangha came from that.
Or Three Jewels came from that sentient being. The three precious one, most precious one that we we all often pray, we’re loving our heart. We’re loving from, you know, whole life. And everything we’re loving, you see, to be free from not only from free from all the free from all the sufferings, saṃsāra, from delusion, karma, you see, and fear from even the lower nirvana. So that whom we always pray, Buddha Śākyamūni came from this sentient being, this person who criticizes you, who, you know, hate you.
So you see, by the kind of existence is listen. Then all the Buddhist scripture comes from the kindness of this sentient being. This is the essence. Then yeah. Then all the Buddha, Dharma, all the Sangha came from this, I see.
This that which Dharma, the ritual, then there which we actualize within us, that which directly severs the delusion karma. You know? Mhmm. So it can’t come. And all the sanghas who support you to actual dharma, which directly, you know, liberates you from saṃsāra or the ocean of saṃsāra.
It came from this. So it came from this person. So therefore so now here, you can see this is more pressure. This is more precious than Buddha. This is more precious than Buddha, than Dharma, than Sangha.
More precious. Let’s say kinder. Can be said kinder. More precious. So more precious than Buddha Dharma Sakha.
See? So why we think money is so precious? Because you you know, you can live life you can live life from that. Know, you can buy food, you can buy many things, you see, clothing, so what whatever. You know, the money that you can get from that money, you see.
Many things, the or your survival. And I thought, therefore, money is in regard to precious. Now, similar Buddhism came from this person. So you see, therefore, yeah, the person who hates you or say who abused you or criticize you, whatever, beats you or kills you. So therefore this person is more precious than Buddha Dharma Sangha.
Like money, like the field from where the from where we get food crops. So the field has got the precious because the means of living the food come from there. So that’s similar. This means more precious than Buddha Dhamma Sangha. So therefore so that’s that’s one reason behind the why it’s special.
So see, even the mere thought benefit as sentient being is much more special than actual than often to Buddha yeah. Or Buddha. Buddha is the highest. You know, the Buddha say, among the triple gems, Buddha is the most powerful object of merit. So so I’m have make an offering to the other.
Listen. Mere thought to benefit sentient beings. That means more special than even making a to Buddha. Okay? So that The second reason the second reason the second reason is that I think I might have mentioned mentioned one of the days, I think.
I don’t know where. Reason is that why why this is much more extraordinary, so special than Buddha is because this person or this insect, this suffering being, this obscured person or this afflicted being, this insect, being is one being cherished the most cherished most by numberless Buddhas and Bodhisattvas. Most. Like how the mother, you know, love, see, in the in the mother’s life, most precious thing that that she love that she love most is her beloved child. It’s a more in that, like, most precious thing that she love most is her child.
So how she think how she think towards how she treat how she think towards the towards the child? You know, She she that she love most, you see. So her beloved child. She is like a her heart outside, you see. She chased the most.
Didn’t anything else didn’t even her life. So that so see. So this person, this insect, this mosquito, see, this person is here, cherished by numberless Buddhas and Bodhisattvas. Cherished most. The this is the most the most precious one for for him for numberless Buddhas and Bodhisattvas.
You know? By their heart. And not only that not only that so so even by that, you see, you can see even a small service, even a small praise, even a small praise, respect, services to this to this person or to this insect, you see. How this has become so special, how this has become the most pleasing, best thing, happiest thing for the Bodhisattvas is your action. Your attitude, you see.
Happiest thing for bodhisattvas. Then, make an offering to them. You know? Making offering to them and this even small respect, even small praise, saying some nice thing to this person or to this insect is most pleasing to the numberless Bodhisattvas, than making offerings to themselves. You see?
So so by, you see, by cheating or by harming sentient beings, then you take their things and offer to the Buddhas and Bodhisattvas. They won’t be happy. For example, you know, you’re making an offer to buddhassabha, but they won’t be happy. You see, because you you see, they were never never happy, but it’s very displeasing. Even though you are making offerings to the Sangha, but their mind will be very displeasing.
This is the example. You see? So similar now. So therefore now, Buddha. So this this one person who is angry to criticize you, beat you or, abuse, whatever, and this insect, see, cherished most by numerous Buddhas.
Not only cherished just one by Buddha, cherished the most by Buddha. I mean, just that itself is unbelievable. You know, you can’t see it. Of course, that little service even little service some nice thing makes them makes that sending me happy, you see, some nice words to say, praise. Whatever.
You see, that’s the best offering the best offering to Buddha, Śākyamūni Buddha. You know? But this is what is chased most by Buddha. Like the mother, she cherish most of her little child through that. So let’s see.
So now this person, this, you know, this insect, you see, now here, cherished by Numberless Buddhas. Cherished by Numberless Buddhas. You know? Most precious, see, than for all for all the Buddhas, omniscient ones. This person, the the the most precious one for for all the Buddhas.
K? So they they they cherish much. For example, Śākyamūni Buddha collected merit. Śākyamūni Buddha had been born as a king and gave up everything, his whole family, wealth, his limbs, eyes, not just one time, for three countless great eons of accumulating merit. You know his body to others.
And then like that, practiced morality, patience, perseverance, concentration, wisdom, you see, for two kinds of merit. So, you see, for whom? The for sentient beings. So that includes this person. That include well, Guru Śākyamūni Buddha, completing the accumulation of three kinds.
For whom did that? It included this person, this insect, you see. So that then you see, he achieved enlightenment, he achieved enlightenment for this person, for this person. So who are angry to you, who criticize you, you you you did all that.
You see, for sentiment, which this person and this insect. You know? So this mosquito. This mosquito, you see. For the collect merit, for three countless great eons, know, this mosquito.
You see? For which includes this mosquito. It’s even enlightenment for this mosquito and this person. So you see so so therefore now so therefore now, I mean, no how can no way impossible to impossible to harm, to to cheat. Even smallest harm, impossible to that.
So you see, but but who sacrificed life for for many humans to collect merit to complete the path. It’s enlightenment of person and being. You know, to achieve enlightenment for this person and being. It’s not just one Śākyamūni Buddha, but numberless Buddhas. Numberless Buddhas did that.
For for this for this person, you see, but when this person for the this insect, this mosquito. See? From the church. Numberless Buddhas cherish so much. Did many eons of work, hard work.
Accumulating merit. Complete path. So now so now you can so now you can see as as a Buddha say, as a Buddha expanded the I think this our Avatamsaka Sūtra. Avalanga Sūtra. What is Avalanga Sūtra?
Avalanga Sūtra. The many people in Tibana. Avatamsaka Sūtra. Avatamsaka Sūtra. It doesn’t matter.
So I mentioned that sentient beings and me, equal. Happiness suffering, equal means, when they suffer, I suffer. When they’re happy, I’m happy. Sentient being and me, equal in happiness and suffering.
Means Benefit means benefit to me. I achieved this Rūpakāya, this form body for the benefit of sentient beings. I have actualized this form body for the benefit of sentient beings. So now here you can see now. Why?
Even thinking, merely thinking to benefit is a being is much more extraordinary special than making offerings to Buddhas. Now you can see here. The it’s now you can see here the the the reason behind. So then, if you actually attempt to cause happiness, then. No no question.
This is much more special than making offerings to Buddha. So let’s see. So I don’t know I don’t know from where I started, but anyway so say So anyway, going back. So when we do this practice, when you when you have a suffering problems, you know, then you see, I say, when you have happiness, dedicate for others, you know, dedicate for others. You see?
And you you collect merits. Okay? You collect numberless merit. Okay? Or you suffer, you you collect numberless merit and all that.
It will it will become cause to achieve enlightenment for to even cause to achieve enlightenment for you. For you, it will cause to achieve enlightenment for sentient beings. You see, become it become path to achieve enlightenment for sentient beings. Okay? So now when you have suffering, then when you so take other sentient beings and suffer, see.
Ending this the end the suffering of suffering. End this suffering of the end this some sort of other sentiment. A total transformation says when you have when you’re unhappy or when you’re suffering. So so, see, so you’re taking, see, other sentient beings and suffering. See?
Doing the visualization, you see, generating this wish. You know? So so you see here, when you do this practice, you can see. It is easy. See.
Much more special. You see, much more special than offerings to offerings to Buddhas. You see, when we do this practice. Here, not only just not here, not only just discern your wish, but you do the actual, you know, meditation, see, like giving actually actually giving, you know, and and taking, you see. For that.
I don’t remember from where it came this part of subject, but anyway, related before that, I spoke about this practice, you know, so anyway. So it so each time so each time when you give your each time when you give, is it there’s so many your body, the your body you give to numbers and things you collect, numbers. You give your wealth, material possession to sentient beings. You collect as you see how many material possessions you that many material possessions you may exchange. You simply means with each material, you got a marvelous merit.
Then then marry all the past, present, future merit, all the merits you dedicate, you give. So say, the so the merits merits collected in the past. From beginning to the birth, you give it to a sentient beings so that there’s there’s so many merit. So you correct so many times. You collect uncountable, you see, The merit not just merit from with each merit that is dedicated to sentient beings, so that Then the result of happiness, you dedicate to others in the image.
Then with all those, we create numberless merit. Sort of that. And each time, when you take the sufferings of others, numberless beings’ suffering. So you you collect numberless merit. Then each time when you do that, it purifies many years of a negative karma.
Then each time when you do this practice, taking others’ suffering on yourself, then each time you become closer to enlightenment. That means each time you become closer to enlightenment, all sentient beings, to liberate numberless sentient beings from the oceans of samsaric suffering, and you can close to enlightenment. Each each time you become closer to you can be closer to enlightenment also. Know? Sort of that.
So this is unbelievable. What is the practice? The practice exchanging self for others.