Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 103-minute teaching, Lama Zopa Rinpoche explores the foundation of Buddhist philosophy and practice: the emptiness of inherent existence. He opens with the famous verse from the Diamond Cutter Sūtra comparing all conditioned things to dreams, illusions, and bubbles, then develops the core insight that what appears to our minds as solid, independent, and real is actually merely labeled by our minds and completely empty of true existence. Through detailed analysis of different Buddhist philosophical schools—from Vaibhāṣika through Madhyamaka Prāsaṇgika—Rinpoche explains how ignorance projects a false appearance of truly existing things onto what is merely imputed, and how this misperception roots all delusions: attachment, anger, fear, and mental suffering. He illustrates the consequences of this ignorance in daily life using vivid examples—tsunamis, financial collapse, relationship loss, grief at death—showing how all stem from believing in things that do not exist as they appear. The teaching guides practitioners to recognize the false object of negation and to use meditative techniques such as viewing life like a dream, reflecting on impermanence through natural phenomena, and seeing cause and effect as interdependent rather than solid, as pathways toward realizing emptiness and achieving liberation from suffering.
File metadata (for organising)
File: 01 Emptiness.mp3
UUID: bd717ad0-5b2f-446b-9d63-0bc07d9e78a5
Teacher: Lama Zopa Rinpoche 3
Collection: Emptiness (Lama Zopa Rinpoche 3)
Recorded at: Buddha House Adelaide
Duration: 103.2 minutes
Words: ~7,812
UNIDENTIFIED Anyway, so it’s okay. So good evening. Yes. So today, I was unable to do the I came down to do the preparation, but I was unable to do. So I think it’s good to my guidance to give a little bit of teaching today and then we’ll do this whole offering just for preparation.
Do not commit any non virtuous actions. Perform only perfect virtuous actions. Subdue your mind thoroughly. This is the teaching of the Buddha. A star, a vision, a flame of a lamp, an illusion, a drop of dew or a bubble, a dream, a flash of lightning, a cloud, see conditioned things as such.
Through these merits, may sentient beings attain the rank of all-seeing, subdue the flood of faults and be delivered from the vast ocean perturbed by the waves of aging, sickness and death. So this verse mentions this verse is which is mentioned by Buddha and the end of the Diamond Cutter Sūtra. This verse comes there in the Diamond Cutter Sūtra teaching at the end. So looking at the causative phenomena, all the fundamentals with the fundamentals which are causative phenomena, they’re impermanent in their nature. Looking at them in their nature, the false and reality and the natural impermanence that do not last, that constantly, decaying, changing and decaying not only decaying day by day, hour hour, minute by minute, second by second, even within second, the subtle impermanence, even within second.
They do not last they do not decay even within second, not only second by second, but even within second. So that do not last. They decay. So that’s constantly, this is the nature. So particularly, what we wish you to concentrate on is this causative phenomena is your own life, also on life, including this Including I, this I, I guess, this body, possessions, surrounding people, family members, friendly enemies, strangers.
So particularly these are the subjects of causative phenomena, particularly where people remember. So the looking at the nature, see that we see. Appears something appear for you something else, which doesn’t exist, all these things. And reality is something else, emptiness. Reality is there.
Their very nature is emptiness. Empty, so empty of how they appear to you and empty of what you put empty of, say, how we have been believing, how we have been holding on to things, empty of that. So the phenomenon is empty of how they have been appearing to our hallucinating mind and empty of how we have been believing that team, how we’ve been holding on to them all the time. So empty of that. That’s what I’m saying, empty of that.
So this so that part is the false. I’d say so so also this is our biggest problem and all other problems are problems with the attachment, problems with the anger, problems with ignorance, jealous mind, pride, all the doubts or problems with all the emotional mind. So this is the basis, comes from this. I think the way that the phenomena appear to most of the time, one hundred percent, things appear as something which is not there. And then believe then on top of that, that’s not the only problem.
Problem is that then we let our mind to hold on to that. This is at present true. No doubt, no question. So live life completely. We live life completely.
So we live life completely with that. So it’s really how to say it’s unbelievable shocking. If you realize this, I’d say we’ve been deceiving ourselves constantly from beginning to rebirth, not only from this morning, not only now, not only from this morning, not only from birth, not only from birth since the crisis took place in the fertilized egg in the mother’s womb, not only from that time, from beginning-less time, but so constantly. So a lot of the problem there appeared the wrong way. You see all these phenomena that which are mind-labeled constantly this and that.
So then appeared back to our mind. How is it? How is it the mind? Not million level by mind. Right?
Just a second before your mind is merely labeled. Just a second before your mind is merely labeled. But then it’s not aware of that and not aware of that at all. And I see what your mind labels, merely labels and then it appears back in the next second. Something totally so there’s many different levels.
So when they get back, it has as permanent, but somewhat The Four Schools of Buddhist philosopher. It has eighteen groups, eighteen school. Eighteen schools, so that’s the name of Vaibhāṣika and so on. So it appear so they see in the say in Hindu region, the I as the self believe permanent. Let’s call it ATMA, ATMA believed permanent.
And it is existing with its own freedom, without dependent cause conditions. So here in the Buddhist Vaibhāṣika, that’s right. Vaibhāṣika School is the Śrāvakayāna, which is the eighteenth school. However, the first one, so there you see the what the view of the school. If this is the first school.
Reality or the view of the school, however, this is empty. It’s empty of permanence. Eyes empty of permanence. It’s part of it. It’s under the cost conditions, so they’re existing under the cost and conditions.
So it changes. It changes and decays constantly. So it’s a nature of impairment. So it’s it’s empty of permanent and then it’s empty of existing independently. So it’s the of existing alone and it depends on cost conditions.
It exists it is empty of existing with its own freedom. So that’s the reality. So if you analyze this, what we discover, if you analyze this is what you discover, the nature of the eye itself is here. So the same, the rest of the phenomenas, causative phenomenas. So there is a second before the mind, imputed I mind mind which, you see, focus or seize the aggregates.
Let’s see. So during the different activities, so the mind we see that. That’s we see then meaning in future I and then the next second it appears back and Then you see a payback. And that payback is permanent. A payback is existing alone.
A payback is existing with its own freedom. So there’s all this hallucination we have with I, the self. So when it pays back, you see it. It’s extremely gross, extremely gross loan view, unbelievable, extremely gross. So on top of that and this that’s this.
So the I mean, the older school, view that the self not only that, but into self-sufficiency, trying to get, as referred to in Tongwa, into self sufficiency. So this existing would have been there. I guess, it is a continuity of that. So collection of the aggregates and the continuity of that, that’s that’s all there. So as a controller of the gates.
So the self sufficiency. So when the it appears back, second before your mind is labeled, but next second one that appears back. You see it in another hallucination of self-sufficiency. Then maybe also this Outwardly existing, too, that one, yes. So is the Cittamātra school then.
So the preliminaries that imprint what is left on the softness or the imprint what’s left on this, the alaya-vijnana, base of all, the Samsāra nirvana. So substance, the imprint was left on that. Then manifest one as knower, one as the knowing phenomena, the subject knowing phenomena. The one is the object of that knowing phenomena. So manifests with two things, certain object.
So the without depending on the substance left on the alaya-vijnana, without depending on that, it manifests onto a subject or object. So that’s the other way, without depending on that substance or the imprint of the lesson, alaya-vijnana manifested. See it as one subject and one object. So that’s so in here, this this hallucination, say, of all existing peer. However, Rangtongpa, the Madhyamaka School, Rangtongpa as well as Svatāntrika School, the Batura, true existence is there.
Without, say, depending on appearing to the valid mind and and that valid mind labeling, it will have to depend on that and then existing from its own side. So that definition of true according to Madhyamaka School, of Svatāntrika School in particular. So that the second I mean, the second one, the I sell first, second, the mind of me leveraging next, second, you see a payback as that truly that type of truly you see. It’s also there. It’s also there.
This hallucination is also there. This false eye is also there. So then next, the subtle one, the very subtle object to be refuted. So so some of the schools see the it is labeled by mind, has to be labeled by mind, merely mind. So therefore, therefore, can’t truly exist, say, from its own side.
So it means truly existing. Here, the definition of truly existing is without the mind labeling truly existing, I say, for that. So of course, as I mentioned before, we have this hallucination appearing in that way in this form of hallucination. And then the so what Rangtongpa thinks is correct. I see level by mind, it should have existed from the It’s labeled by mind, it should have existed from society.
So now that there should be something from outside. There should be something from outside. So now that what I was going do about certain school think incorrect view that that’s totally incorrect according to the Prāsaṇgika School view, which is next one. The Madhyamaka School, the second one in Prāsaṇgika School. So that’s totally wrong.
We’re dating for the correct view, but next according to the Madhyamaka Prāsaṇgika School is completely wrong. So it is a level of our mind, but there should be something existing from the side. How is that? Otherwise, how can it exist? So they can’t figure out the immediate level, what they can’t understand.
So it cannot say, if it’s a mere level, then it doesn’t exist. That’s what they think you see. So I cannot accept, all in one go, cannot accept I existing as merely labeled by mind. Existing name, merely labeled by mind, I couldn’t understand that. The middle level by mind, so the existing as mere name, merely labeled by the mind.
So therefore, it’s empty. Therefore, it’s empty of existing from those sites. So they could not couldn’t put two things together, existence and the subtle dependent arising, dependent existence and the emptiness. Prāsaṇgika school view emptiness that are extremely the most subtle emptiness. However, that’s the emptiness, the emptiness.
There’s only one emptiness that you can by realizing you can eliminate saṃsāra here. So the so what Rangtongpa believes that exists, say, label of our mind, but it should there should be something existing from a site. So that one so that is the refuted object, the object to be refuted. So there should be something existing from sub object. Although that one is even though it’s a label, but that that is totally completely, total non-existent.
Total nonexistence. So when you realize that, then you realize Prāsaṇgika’s view, the emptiness, the emptiness. There’s only one that which direct to eliminate the root of saṃsāra, the ignorance, root of one’s own saṃsāra, I would say, ignorance, holding the I to the extent while there is no such I that exists at all and holding the aggregates as truly existent while such aggregates are total non-existent. Not middle level one. See something I which is not a middle level one, I guess which is not a middle level one.
Total numbers. That’s total numbers. So yes, so there’s a huge so there’s a huge piles of hallucination when the eye appeared back after the mere imputation. And when they appeared back, next second, there’s huge piles of hallucination. So therefore the answer is why you have fear?
Why you have fear? Why you have fear? You see or why you feel unhappy? Why you experience unhappiness or depression. However, see so whatever the problems of mind, whatever the problems about it, Even this, if you press here, you feel pain.
Yes. Why you feel pain? It’s a great bliss. So why there’s pain? Why you experience pain?
So it’s same. Yes, when we very good. So when you go to the drawers or sometimes your hand will hit the drawers or some notch, you see, a pin or table or something. So why you feel pain? It’s all that.
It’s the same. Why there’s attachment rising in the daily life, certain objects, attachment rising, certain objects are anger rising, certain objects are pride, mean, tears of mind and so ignorance. So this in the daily life, the different objects. Why? What why?
Why is it happening? So that all these wrong concepts, supposed to be wrong, supposed to be a wrong concept, you see, because it’s not true as it because the object, what it project, what it believes, what it project is not true. It’s not there. It doesn’t exist. What it each delusion has its own view presented, say, and that it believes.
It’s true. It doesn’t exist because it exist It doesn’t exist because it’s all built after on the basis of the projection by the ignorance, the projection, I see projection, false view projection, objectivity projected by the ignorance on what is merely labeled by mind. So on it, the eye, action, object, the phenomena which are merely imputed by the mind, merely imputed by your mind. So, mere imputation by your mind. So right at that second, there’s a projection decorated on that mere imputation.
Right at that second, there’s a projection, decorated hallucination decorated on the mere imputation. So they made it real. Everything made real, you see, this true existence. What exists is the first one that made the business by mind. That’s what exists.
But next the next one in the payback, see next thing that then you see projection, projection, the hallucination, the true existence decorated on these things by the imprints, by the concept, the concept of holding the true existence, holding truly by leaving the negative imprint on the mental continuum. And then from mental continuum, then you see this project, this hallucination is decorated there. So comes from there hallucination comes projection is decorated there. So the true existence. So that’s how then that’s how you see everything matter real.
Something which is not there, eye, action, object, everything, hell, enlightenment, saṃsāra, nirvana, happiness problem, even day to day life, problem. So everything you see made something real by your mind, made something real by your mind, by the ignorance. So it met it created your own hallucination. It created your own hallucination, your own world hallucination. So what I was saying before was so people ask in the West especially why there’s fear?
Why people are fear? Well, one of the questions, what is fear? So it’s the same. Any problems there? So not only that question, but any such.
What is the problem of the what is the anxiety or all that? Fear, worry, I mean all the things to say, all the mental problems and as well as all the physical problems, so pain, so as I mentioned there. So including this, because we left or I say didn’t realize that that’s empty as well as the actions or objectives here. So I didn’t realize realize it empty as the empty. So from beginning, as you said, this hallucination that you have created you see projected by your ignorance.
So then, something appears on the rear, see, independent or truly existing. So then, we let our mind to hold on to that. It’s true. So from beginningless rebirth, beginningless rebirth, beginningless rebirth, let’s say. So that’s the ultimate answer.
That’s the ultimate answer why we have all this So anyway even the relating to individuals all the difficulties whatever you see. So everything is because of that come from that. So including the world problems, let’s say, all this war, famine, disease, famine, poverty, sicknesses, dangerous fire, water, earthquakes, tsunamis. So People mentioned it’s natural. It’s natural.
But I don’t think it’s natural. I don’t think it’s natural. And it’s not natural because if there’s no mind, it doesn’t exist. If there’s no mind tsunami doesn’t exist. If there’s no mind tsunami doesn’t exist.
If there’s no mind, tsunami doesn’t exist. If there’s no obscured mind, tsunami doesn’t exist. If there’s no obscured mind, tsunami doesn’t exist. How does tsunami, I mean, say, there’s no cause for tsunami to happen. If there’s no obscured mind, if there’s no negative karma, tsunami doesn’t exist.
If there’s no negative karma, tsunami doesn’t exist. All the people, see, wouldn’t suffer. They wouldn’t yes, that wouldn’t happen. All the people due to the condition, all the people have suffered and the whole valley and you saw that, even the big hotels, the water swept through all that. I don’t think it’s a great place.
I don’t think it’s a great place. So there’s a it’s a suffering. Anyway, so negative karma, it’s impossible to happen that. So it’s not it’s come from it’s a creation of negative karma, it’s a production of negative karma and negative thoughts, negative action. So that’s not natural.
That’s not natural at all. If that is natural, then everything will be natural. If that, if tsunami is natural, then everything is not karma. Not that karma. karma doesn’t exist.
If that is natural, then everything is natural independently happening. It doesn’t depend on karma. It doesn’t depend on the mind of sentient beings. So that means the people who although died suffered all this, they didn’t depend on karma. If you say that’s natural then all these people who suffered died during that time didn’t depend on karma.
So that means karma doesn’t exist. Then you see. karma doesn’t exist. karma doesn’t exist. Then you don’t have we don’t have freedom to overcome karma.
If the karma doesn’t exist, then we don’t have freedom. Our life doesn’t have freedom over karma. We can’t change karma. What? Yes, that’s right.
Thank you very much. Yes, if natural then everything will be natural. Everything has to have got to be natural. All those people who died suffered fear, unbelievable fear. It’s all natural then.
Then if karma doesn’t exist, okay, then we don’t have freedom. We don’t have freedom to overcome suffering. We don’t have freedom to overcome suffering, okay? So we say then there’s no freedom to achieve liberation. There’s not a freedom to achieve liberation, which means cessation of the suffering and its cause, the action and delusion.
So cessation, cessation, that is the liberation. So it means you can’t reach a liberation. See, no way you can’t eat enlightenment for that. So what I was saying, including all the huge change economic this time during this years going some more down. And those famous banks that many millionaires, billionaires, millionaires, billionaires they say had in the past, trust.
So it was lost. So yes, so it’s then. It’s all for it’s about ultimate answer this one. This is wrong concept. From beginning, let’s say, but we let our mind hold on to this.
False I, is not merely labeled by our mind, but existing from its own side So I see that. Or holding the we let our mind hold on to this hallucination is true. As we’re looking at the hallucination, looking at the as we’re looking at the looking at the merely labeled, truly existing, you see we let our mind to hold on to that, see independent or these truly is not main level of mind, you see. So that’s totally one hundred percent believe in the answer. You get the wrong way.
So that’s the ultimate answer. So everything is then including relationship problems, whatever, any problem obviously. So that So what I was saying before. As Āryadeva has mentioned, according to the Four Hundred Stanzas teaching composed by Āryadeva, the six ornaments, the six great pandits. Those are, say, highly attained six ornament great pandits.
So I that was one of them. So according to that teaching as well. What is on the basis of what is apprehended by the ignorance holding eye ignorance holding the eye to an extent, Then exaggerate, that is ugly, then anger arises. This may have mentioned this last part, don’t remember one hundred percent, but And then anger arises, and then you see anger has its own wrong view on that. We see projection.
Like ignorance has some projection truly, see, project. So we see on the main label, I’m not sure, project is truly existing. So on that basis, then this exaggerated the bad to seven the agonist hyper and then anger arises. Then it projects its own false views there. Then I said, have this beautiful then attachment arises and it project its own wrong view.
See false view. So that so at the end of the day, this, what is the object of these, does not exist. So one can realize the object of ignorance to see empty. One can realize it doesn’t exist. One can realize this doesn’t exist in reality.
So one can do that. So I’m just talking about, just confirming, that how you can realize this is the object to be refuted, what is the projected to say. They believe, they have to refute it, how you can realize it’s empty. Then so that applies how we can achieve liberation, let’s say, from oceans of samsaric suffering and its cause, the karma and delusions. How you can cease all the delusions and the karma, so we can liberate from oceans of samsaric suffering, how we can do that.
So reasoning that or proving that we can achieve the results of that. So So what I was saying before. So all this So this cost of phenomena. Cost of phenomena these cost of phenomena as I mentioned before. What are the main objective that we should think about the cost of phenomena when you go through this versus what in particular what we should think what kind of cost of phenomena?
So I mean general but particularly these what I mentioned before is the sort of object of anger, attachment, or this, let me see, the self, I, aggregates, the possessions, so these are attachment, surrounding people. So however, there come friends, enemies and strangers. So objects of attachment, so use these verses on this particular object meditatively. So So the during the daytime or the sun rising, you don’t see stars. So the not only the Arhats and the higher Buddhist Bodhisattvas and all of them, but even the Buddhas they do not maybe I bring up this first.
Action sorry. So anyway these phenomena as I mentioned before. So all these I would say the first time we impute, we impute, merely label. And then decorate all this hallucination truly existing and independent, these things in the real one, real one or existing permanent site. The word real is a common word.
Real one is a common people we always use. But if we analyze or if we think while you’re using the word real, how do you believe the object? How does the object appear to you? How do you believe the object? While you’re saying real this is real there, real this is here.
So basically, it’s there. Truly, inherently, independently, existing from its own side, or existing by nature. So it’s all the same. So then to hold on this one hundred percent. One hundred percent is true.
So now and are living our life in this way with this hallucination, with this wrong belief, total false belief. We’re living our life day and night all time. We have been living our life this way. So So in our life what we are afraid of, frightened of including death, what we are frightened of. So there’s no such a real thing.
So I’m frightened of something which doesn’t exist, which is not there, you see. So basically like that. So if you didn’t realize that then the fear comes. However so whether it’s a problem or whether it’s a pleasure? Whether it is a problem or whether it’s pleasure?
Same. Yes. So something which is not there and see something which is not there, which doesn’t because we look for that. And we’re frightened to obviously happen. Something happening.
Something happened because of the belief, it really exists, you see that there. Believe, believe. It’s everything to believe. Believe is it. Believe.
Believe, you know the millions and billions of dollars expenses because of belief and receive Even when we live for one thousand years, the library is so busy. Even you live for one thousand years, the is same, business is busy, even more even busier, maybe more busy. So we just want more all that’s the same, you see, more power, more wealth, more this, more that. So even if live one thousand years, even if live one thousand years, if there’s no sicknesses or not something that you can’t move, you see, Although, then they can’t do anything. But if something doesn’t happen busy probably could be double busy or busy.
So anyway So this yes, the Arahatas and the Arahatas Buddhas they see They we don’t see. You see? No. They we they we don’t see. That you’re totally empty, that you’re totally empty and your eyes are totally empty.
No inherent existence. Do not see real. We see real, but they discover, they always don’t see opposite, totally opposite, what we think real, okay? They anyway, what I’m saying, they do not or they discover, what they see is also a phenomenon, okay? All this phenomenon that we think something anyway, as I mentioned before, really is true really want to exist from the side.
So now say, we’re to say that believing inductance, it becomes that’s the biggest problem and basis of all the rest of the problems. So but now the other others, have Buddhist sapas, Buddhas, what they see all these cultural phenomena, are sovereign, I guess, material possessions surrounding people, family member and the enemy of friends. Far to see all these so far to all these types of phenomena, let’s say, totally empty. Do not have true existence, do not have independence. I’d do not see how to say this what they see is what they discover, what they see is the independence of true existence.
There’s no even slightest atom of True Excellence independence existing from the site. You see totally complete, totally empty. That’s what they see? What they realize? What they see?
Totally empty. So what they see? What you are I’ll listen to end of the English. I say, what appeared to you the way things appeared to you and believed by your ignorance. All these really exist truly is independent everything.
Now the realized beings is those Arhatas, Ah Buddhas, Ārya Buddhas. So they all see totally opposite. They all see total nonexistent, total completely total nonexistent indeed the way things appear to you and the way you believe things, the way you hold on to things. So this is not even atom that exists, you see. So lifestyle.
They will look at the customer’s lifestyle from that. So we have to think how they see, what’s the reality, what’s the reality of the phenomenon. So we have maintained that. So we have extremely powerful. So here this time when we recite this prayer, we think reality.
Other times, the especially busy life, say, we live our life just with, we live the way we said, live our life, only with the hallucination and this wrong belief, you see, holding on to these things. All these things say true, say, one hundred percent of that. So again, I’m having this, great bliss. Sorry, I’m sorry. I don’t think I had this in the past lives.
So they share this verse, the very first ones. You get the customer’s lifestyle. That’s very, very extremely profound. The very first one. They really make you, really make you look at the very, very nature of the phenomena emptiness.
Emptiness. See, I actually observed everything. Yes, like star, this is the daytime, so don’t start. Okay. Then like I said, the defected view of the defected senses, the eye senses.
So having hallucinations like hair there’s no hair falling down, but because of the sensitive eyes and you see hair falling down in the food also. And that’s an example, but like that. Like that in those hallucinations. Take a look at the first verse, phenomena like that you see. Like that, That means it reminds you the truth, reminds you the false reminds you the where they appear to where they how they appear to you is a false, how they appear to you.
See hallucinations. They say independent of tourists all that. So use that example, you should see it as like having a defective view from defective eye sense, you say. So how the phenomena appear to you, like that. So it is not true the way they appear to you, okay?
It appears to you and how you believe is not true. So then here, by thinking this way, now it makes you rethink, it makes you look at the causal phenomena according to the reality in emptiness. So when you do that then you see the attachment, anger to all the other delusions do not rise. This, let’s say, will stop arising and projecting a wrong view, projecting a view. Then motivated karma, then plant a karmic seed in the mind and then it brings, say, numberless.
Then you see like that numberless future rebirths. So we’re going to cycle in that way. That’s how you are cycling in Samsāra. Then as we have been cycling in Samsāra from time of the beginning, and then we’re cycling also, I will continue like this. Let’s say, if we don’t eliminate Samsāra, including the seed of the delusion.
So the imprint, so then you see then endlessly suffering, saṃsāra’s bonds, suffering, samsaric torment like that. So the next one. Then here like a butter lamp. So a butter lamp is showing dependent, the growth, dependent arising depending on the cost and conditions that exist. So a person who this person who makes that and so depending on the cost and conditions exist.
So yes, these cost fundamentals exist by depending on many cost conditions. So sure, yes, like that. So I’d say you see not permanent, you see the two impermanences, okay? So it helps to see that. And then like, what to do, let me see, what, okay, yes.
Illusion, that’s what you use. Again here same, when you have illusion, when a magician person is transformed magician person transformed. I mean all kinds of things They can magician and person can transform like cities. They can show all kinds of things. So Jewels, palaces, beautiful men, women or we see all kinds of things they can show, say, by hallucinating the audience’s senses.
What is the mantra or whatever the power objects or the mantra power, how will that. So anyway when you see these things whenever illusions see, so it appears real. Appears real. You say real, but it’s not true. So exactly the same here in your life, you see.
So that I like illusion, all these causative phenomena. So the way they appear and how you believe, they like illusion, okay? Exactly the So like when you watch movie, when you are watching movie, So it shows there are water, but it’s not water. There’s you see it shows people, but it’s not people there. There’s no people there.
There’s no water there. Shows food there, but it’s not it shows food, but it’s not we can’t eat. Yes. So that you see you actually see they really appear to see. But you see it doesn’t mean that’s been the truth that those are the people say.
Yes. So that in there, so illusion is it. I look at the cost of asset. Exactly then. Then what to do, what to do can be dropped any time, you see.
It’s just about to fall anytime. So there are all these kinds of phenomena can be stopped anytime. It can cease anytime. It can be perish anytime. It can be stopped anytime.
Not only perishing, not only changing to gain continuously day by day or maybe by mistake by second, but it can be stopped anytime. Anything can happen. So the water do can be dropped anytime. So again, more the impermanence, focusing on impermanence is that I’m looking at the very very subtle impermanence, okay? So Then, like a dream.
Again, same here. This is culture of numbers like looking at dream like dream. So the dream in the dream through our deficient mind, they appear see they appear as real. Everything appear as real, even though they’re not real, but they appear real to our afflicted mind. And during that time, we believe unless you are recognizing the unless you are able to recognize dreams, dream, otherwise, you see, we let our mind to hold on to this.
To hold on, this is one hundred percent true. So total bully is one hundred percent true. That’s why also fear that when something happens, fear rises and all that. So in the dream you meet enemy, enemies killing you, enemies harming you or something you see, fear, I see. You’re about to fall down from mountain or from cliffs or something, see, a car accident or something in the dream, you see, the fear for that.
Because you see believing because you let your mind to believe that’s true. That’s why the fear rises. But if you don’t have that belief, there’s no fear. Even though there’s an appearance, but you don’t have to believe, so there’s no fear. So yes, So what in the dream things appear things appear to see really one exist because then you let your mind to hold on to that one hundred percent true.
So you see in the reality that’s total nonexistent, total nonexistent. There’s nothing there. So now exactly the same, exactly the same in our life. So that all these customers like that you see, like dream. So like here, here, right here like dream.
Right here, you see how all these the thangkas, the lights, all the objects. When you see people around you, you’re seeing me on this throne with a microphone and this large throne, this gigantic throne, gigantic throne. So anyway, so you have all this appearance, but real, everything is real. Don’t appear meeting basically by mind, even though that’s the reality, everything real. You just look at the light, lights are real, appearing from there.
So all the thangkas are real, you see from or thangkas are real, thangkas are appearing from their own side, see, real. So that you see and then not only appearing, but we let our mind hold, believe all this is true and the present truth. That’s the main problem. That’s the biggest problem, basis of all other delusions to rise. So therefore so this is exactly like dream, exactly like dream, exactly.
Then now thinking at home, thinking at home. It’s exactly the same. All I dream. Exactly. What one while the one thing is having big party, big party or some enjoying or something you see lots of people or something or receiving lots of gifts or something, birthday party, birthday, birthday.
So it’s all completely like dream. And also the and also we see and also when you’re sick with it and your problems in life, Again here, again everything is again all this is exactly like dream, exactly like dream. Even when you have problems, unhappiness, everything is real, real unhappiness, real problem. So not only appealing, but a blip, one hundred percent. So everything to the mind.
We live our life like this, to the mind. So it’s exactly like dream, seven nighttime dream. It’s exactly like a nighttime dream. So this year, I look at the cost of living like dream. That’s such a that’s another very if you don’t know how to maintain your emptiness, that’s what is the advice.
It’s bad for comparison. Look at your life as just dream. So it means there’s all this appearance really and believe one hundred percent, one hundred percent really true there, but there’s nothing slightest. I mean, atom exists. It’s like what you see in a dream or believed in dreams, that nothing slightest exists.
So it’s very profound, very powerful mentation, this very powerful mentation. So this is a very good mentation, very powerful mentation if we can do that When we as a one doctor says you have cancer, or you see when you have relationship problem, somebody, that you say, you live your whole life for this person and that person left you. Suddenly left you suddenly suddenly it doesn’t matter. So then you want to commit suicide. There’s not much space in mind.
There’s not much space in mind, except to commit suicide yourself. So then I’m just giving examples. So this is the time to meditate this. So look at these kinds of phenomena like dream. Do that while you’re doing job, many hours doing job, maintain that while you’re studying, where you are traveling.
Also when you go sleep, maintain that. And also when you get up in morning, so meant that you see. Look at the life dream. So especially when you’re experiencing difficulties you’re experiencing difficulties in the life that the problems, which is very powerful, very effective, this one too. They don’t worry or say don’t want to not worry.
Look it as like dream, the cut, the angle attachment, whatever you say, grasping. I mean, the anger doesn’t grasp, but I think hurt, harm. So, anyway, complete cuts. It is the point to get angry and you raise points to raise the attachment. There’s nothing to hold on to, because there’s nothing to hold on to.
So the next one is that. Look at the phenomena like lightning. So lightning you see it happens it’s gone. So the brightness you see see things when there’s lightning and the outside of dark. The lightning you see things, but it’s gone.
Next it’s gone. So when we die, the day when death comes, this life, yet human body, you have appearance of human body and you see families, world, whatever, it happens, it’s gone. It happened, but it’s gone. So it’s like so light lightening, see. So this here shows impermanence.
However, since I’m talking about this, so debt when the death comes when the death is coming When you’re already at that process, I mean, that’s can’t can’t stop, basically. So that time, That time, I should have done many retreats. I should have done this and that. I should have done I should have only practiced Dharma. I should have done that.
I should only practiced Dharma. I should have done only production Dharma. I shouldn’t have done this and that. Finish. So you have no time.
But all this comes. And I think when you’re close to die, all you are I think it’s like movie. I heard many times. I heard many times from other people. So like watching movie or documentary, documentary or movie, documentary movie, live a person you’re watching like that exactly.
You’re now here, documentary of your life. Just before that, I think, passing through, you see, from childhood time or I think it’s bad and good and all that. So I heard this I think quite a few I mean, I heard this happened just before the debt. So however, now here, you run out time. I mean, run out of your human life.
So no matter how much you think, I should have done this, I should have should have should I I done that, I have spent my life on meaningless things. I mean, I have realization. I should have done that. So I completely teach myself, you see, completely follow to one hundred long the special wrong cost there. So how much that’s how much thinking.
You see you’re just about to die. I say, the precious human bodies you have. You can do all of this whatever practice you wish to do whatever Dharma you wish to do. It’s all that thing. You see benefit others and can bring so much what you can do.
Now this is about to stop. Now this is about to lose. This is about to lose. And then just to mind just in the unhappiness, unbelievable fear and yes, unbelievable fear what’s going to happen after this life, the result of your karma. So that something is most terrible, something unbelievable, heavy, something is going to happen.
So that and then you see upsetness from all those deep karma, say. So that but this happens even with nonbeliever, a person who doesn’t believe the English karma, even they feel this. Even they feel I think I talked to some people and they expressed that. If they don’t believe reincarnation or karma, but you see, they’re feeling as their brand their brand doesn’t tell but the heart. Maybe I’ll put this way.
There’s a common people to say that. Would say the brain doesn’t tell, but the heart, there’s something very heavy that’s going to happen to me. You naturally feel that. So many people have that to say. So even though they don’t believe intellectually, they don’t believe that it’s karma, philosophy or intellectually.
But the heart tells what’s going to happen, see, feel that natural feeling. So anyway But somebody, a person who have been living together for many years, when the person dies out and you see it gives you great, how to say, awakening. Wake up. Wake up. It’s like the bell.
It’s a bell ringing, saying, telling you wake up. Wake up from delusion. We wake up from, let’s say, living life with a total hallucination or the from delusion or, let’s say, total hallucination and this total wrong belief the deceptive, believe the deceptive thought is here, living life completely with this. So to wake up, wake up, practice Dharma, help others. Now wake up, you see, of sacrificing life only for the eye, for the self.
Now do something for others or have I see change actually into have really go to enlightenment, some progression, you see. So, of course, it gives it makes you to really see depth I mean, really see deep sea. I said, what I mean, now what I should abandon and all these things what my life, all the not only wasted, but leave karma. So suffer for unconscionable times in the law So I’ll say so now you see only Dharma, nothing here, nothing else but Dharma. That’s all worthwhile thing.
But then, of course, it happens, but then, of course, the days for some days happens. Then gradually, like clouds dissipate in the sky, see, become thinner and thinner and thinner, we’re good, then gone. Then again, mind back to the same as seen it before. So a few days, there’s really awakening, ringing bell. But it’s extremely those are real teaching.
But here, normally we listen from the gurus teaching. But here you see the real teaching with your eye here. The with your eye actually see what’s happening with this person has gone through. And so then it’s really it’s very deep teaching for you, discover of I mean, that’s a discovery of life. So anyway, we need to say, it’s good to keep the mind in that especially with that transformation towards, say, a strong wish to practice Dharma, abandon the karma, delusion, that is the courage.
See so it’s a good continuum to not lose that. Continue, I’d say. So not get habituated, not fall back, habituated to the path way of seeing. Life of saṃsāra subject to. Your wish is for happiness, but the action becomes cause of the lower realms.
Wish is for happiness, but action becomes cause of the lower realms, something like that. So now here when you practice Dharma, when you practice Dharma, then totally see your wish and your effort your wish and your action harmonized. Your wish, your actions here with practicing Dharma that brings to us liberation from something enlightened to say. So what I’m going do then is like a water bubble. Then here looking at the causative phenomenon, those causative phenomenon I mentioned before, like what initial impermanence is a water bubble.
Matter how it look and nice, can be popped in time you see. Unbelievable so fragile so easy to see in the moment. So exactly same to life. So these causative phenomena. So there’s nothing to hold there’s nothing to kind of grasp on, you see, sort of holding on grasp on, see.
There’s nothing to do that, nothing. Then like or Like lightning. Think like clouds. And while you’re looking at clouds, it’s constantly changing, constantly changing while you’re looking at the clouds. And then also you see cloud there, but the next time when you look at the next minute when you look at it’s not there.
So changing, gains do not last in minutes, hour, minutes, seconds, even within seconds. So that so the life, causative phenomena, also life is Exactly same. So constantly changing the game and they can be stopped anytime. So basically, two things, natural impermanence, Looking at them two ways. One is the natural impairments.
One is the very nature emptiness. And to say, this your life is what’s the the phenomena’s causative view, the false and you see it makes you discover false the false and the reality entities, okay? Aware. So then meditating this way realizing this then you can overcome delusions. You are able to achieve liberation from oceans of samsaric suffering and its causes, and with bodhicitta then enlightenment achievement.
So wisdom we continue to develop wisdom with bodhicitta and develop bodhicitta as a a path method to say, supported by compassion, supported by wisdom, so they’re able to achieve the two collections of merit. So that’s sort of maybe I think yes, think this was not this wasn’t what I planned. This was just what came through as I was trying to speak. But this so it just came by the way.