Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 165-minute teaching, Lama Zopa Rinpoche gives an extended introduction to guru yoga with particular emphasis on its distinctive power and benefits. He begins by establishing why Dharma practice is essential even for non-believers—anyone seeking happiness rather than suffering must transform a mind driven by attachment, anger, and ignorance. He explains how karma operates cumulatively across lifetimes, using vivid examples like stealing or harm ripening across thousands of rebirths, then contrasts this with the expansive merit generated by a single virtuous act motivated by bodhicitta. He walks through the nature of samsaric pleasure as merely the relief of suffering mistaken for happiness, analyzes impermanence and the illusion of a permanent self, and argues that genuine Dharma means renouncing attachment to this life and seeking liberation for all beings. Central to the teaching is guru yoga specifically with Je Tsongkhapa: he emphasizes that devotion to the guru is the root of the entire path, describing practices to generate this realization and listing five extraordinary benefits including the development of wisdom and the promise of meeting Tsongkhapa’s teaching across lifetimes. The talk culminates in prayers of dedication for all beings and the flourishing of Tsongkhapa’s lineage.
File metadata (for organising)
File: 02 guru yoga.mp3
UUID: d4ff9a75-91e3-40ab-9343-4025162a033c
Teacher: Lama Zopa Rinpoche 3
Collection: Guru Yoga (Lama Zopa Rinpoche 3)
Recorded at: Buddha House Adelaide
Duration: 164.6 minutes
Words: ~12,299
So normally I mentioned that even one does not believe in the interconnection, karma. Even one believes only one life. So they need to practice Dharma. Even when I say non-believer, non-believer in the karma and reincarnation, the path, future life.
So there’s an impetus to Dharma because that person wants happiness, does not want suffering. Because of that. If the person wants suffering, if the person wants suffering, does not want happiness, then of course you don’t practice Dharma. If you want to suffer, when that the person’s wish is suffering, not happiness. If somebody’s wish is suffering not happiness, then you don’t practice Dharma.
That’s very clear. You don’t practice Dharma. If you wish what you’re looking for is suffering, what you’re looking for is not happiness but suffering. Then you don’t practice Dharma. Dharma is to achieve happiness.
So who doesn’t practice Dharma? That person who doesn’t want happiness, who only wants suffering? Okay, whose achievement is only suffering, no happiness. Who wants problems, who doesn’t want happiness.
So we need that practice of Dharma. It’s not a question of next life or not. Just about—I see some, a person wants, the person looking for, even if it’s non-believer, the reincarnation is karma, but the person seeking happiness, seeking happiness in this life. So normally I think even that person needs to practice Dharma. Why?
Because, yes, the person does not want problems. I see. Not necessarily happiness to others, happiness to yourself, happiness for oneself. Here you need to practice Dharma. So here, why you need Dharma?
Because the problem comes from your mind. Your mind is creating the problems. The problem comes from your mind. So the happiness also has to come from your mind. So for your mind to create happiness is Dharma.
What pacifies, what makes the mind stop producing problems? What makes the mind to stop producing problems, to never become cause of problems, to become cause of happiness? It’s a method to transform your mind into the cause, that which produces happiness in the life. That is Dharma. That has to be Dharma.
So the person doesn’t want relationship problems. The person doesn’t want relationship problems, okay? So doesn’t want to have relationship problems, doesn’t like to experience that problem. So therefore we need to transform the mind into contentment, renunciation, contentment, which is renunciation, content mind, content mind.
So not allowing over-attachment, too much desire. So you need contentment. So if you don’t want to have relationship problems, however, to create the relationship problem, to experience, to get into that, so need to change the mind from the dissatisfied mind, attachment, into contentment. That’s renunciation.
The free mind, you’re making your mind free from that grasping, from that painful mind, attachment. Here, that is Dharma. Giving yourself freedom, letting go that grasping mind, that painful mind that, actually, the attachment, bringing problems in life, causing problems to others. So letting go that and making your mind contentment, content. So for example, the Dharma, letting go attachment, letting go that painful mind, attachment, and making your mind satisfied, content.
So that’s renunciation, practice of renunciation, Lamrim. That’s practicing renunciation from Lamrim. Freeing yourself from the suffering of this life. Not only suffering this life, freeing yourself of course from the suffering, heavy suffering at the time of death, heavy death, fearful death and sufferings after this life, rebirth in the lower realms.
And also sufferings in the human realm. Who did not create good karma, even though born human being, but experienced many problems in that life. In that life many desire problems in that life. In that life many relationship problems, desire problems in that life. To do with the past, positive or negative result, to do with the past. So we have to live in very dirty, unhealthy, various polluted or very many sicknesses, or very dirty places, very filthy, unhealthy places over there.
Or we receive harm from others. So the other people abuse you. And so then, one will engage in the same karma.
One will engage in the same karma during that, during that action, that past karma again. So in next life. Even the person doesn’t believe reincarnation is karma, but that’s what the person is engaging into. So anyway, so the person, even non-believer, needs to practice Dharma, the renunciation, to make the mind content, satisfied in the life. Otherwise, yes.
Otherwise, you never get satisfied with what you have in the material possessions or the material possession of friends or companions. You’re not satisfied with that. And you look for something, you look for, you did not satisfy that, then you look for someone else, whether it’s a friend or companion. So it’s always like that. So unable to be content, unable to be satisfied, unable to content, unable to be content.
So you need meditation. You need a remedial meditation for that to get the mind contentment, contentment, satisfied with what we have. And so this is Dharma. So renouncing, letting go of the mind which hurts you, letting go of the mind which hurts others, which produces problems. So similarly, I think that person needs to practice patience.
The other thing is the practice Dharma. They need to practice Dharma. Even the person who doesn’t believe reincarnation is karma, they need to practice the patience. Another one is the Dharma patience. Because if you don’t practice patience, you don’t get along, you can’t, you don’t get along with your companion, your husband, wife or children or family, friends.
Even one finds a friend, you don’t get along with that. If you don’t practice Dharma, the patience. So it’s a very simple thing there. So if you don’t practice antidote to anger, taking medicine for sicknesses, they are taking medicines, that patience, Dharma, to control the anger, which destroys one’s own life, one’s peace, destroys one’s own life, becomes a disaster to one’s own life and disaster to others, so much harm to other people, other sentient beings.
So then, causes others to get angry, this will bring peace—family to get angry, your children to get angry, your parents get angry. So and then, make them unhappy and then they create negative karma. And then they harm you, then they harm back to you. You make them angry and then you receive harm from them with the body and mind.
So it becomes a circle. So you harm them and they harm you. So it becomes a circle, the kind of circle. One is immediate circle. You harm them, they make them angry, and you receive harm from them with the body and mind.
However, this is without talking future lives. The circle, that circle, another circle in the future lives. Because you harm them and then in other lives, this life or other future life, you receive harm from them, not necessarily with the same body, but another different body. Result is karma. So that’s the long term, receiving harm from them too.
You will receive harm. But you harm them. So there’s a cause, then you create a cause to receive harm from them in the future. It’s to receive harm many lifetimes, one hundred thousand lifetimes harm, to receive harm from that same sentient being in the future. It could be a different body.
So that from one act, from one act of harm to that being, then, because karma is expandable. Not only karma is definite—you do virtue, non-virtue, positive action, result happiness, result suffering, definite experience. The first outline, second outline: one act, whether it is virtue, you experience result of happiness, you receive help from others, support from others. However, instead of harm, let’s say harm, it’s help, benefit from others. So many times, one life and from hundreds of thousands of lifetimes, you help that being.
That, so one act of harm to others, then the result suffering one hundred thousand lifetimes. So karma is expandable. Karma is expandable. So as I mentioned in the commentary by Gyalwa Dawa in the Lamrim, understanding, commentary also for understanding that. So if you cheat once the sentient being, will be cheated one thousand lifetimes.
If you cheat one cent from them, you will be cheated by, you will be cheated in one thousand lifetimes. Similar, it will be a similar way to understand. A similar way to understand this. So if you steal somebody’s belongings or something, there’s karma, expandable. So you, always think in one hundred, even one thousand lifetimes, your things will be stolen by others.
So that one act, stealing somebody’s possessions like that. Similar to that, we have to understand. We have to understand how the karma is expandable. So one act of harm to others, so you experience result for one hundred thousand lifetimes after that. So yes. Going back, yes, so I mean, that’s like what happens long term.
How much you receive for one act, is what I’m saying here. But then, not, I mean, one day, so there will be many negative karmas collected from, even from the basic example of karma, ten non-virtues, there’ll be many negative karmas, even from that. Such as the heaviest, the being, such as that. Then depending on the person, for some that more, even from the ten non-virtues. So then that goes for weeks, months and one day like that, one day, how is the life for one day for oneself, check.
Even relating to the ten non-virtues, which, how many times it’s done. Don’t mean all the ten non-virtues, but, from the ten non-virtues, are other karmas that are done. Besides this action, besides the action beginning with karma, because motivation, and then virtue, there is ignorance, ignorance karma. Of course, the root is the ignorance, the misconception.
While the I, action, object, all the phenomena, so while they are empty, while everything are empty, all for existing from their own side, not empty of them, not the I empty of I, not the action empty of action, object empty of object. Not talking that way, but everything is empty of the real one, real one into real one that appears to some, to our hallucinated mind, a real one, real I, real action, real object, everything real to the hallucinated mind, okay, to our hallucinated mind. In the sense existing from their own side, okay, not merely labeled by mind.
So everything are empty of that, totally empty of that. There’s not the slightest of that. There’s not even the slightest of that, it exists. All that, they appear and are apprehended and believed by one’s, the concept is the ignorance. So this is a total hallucination, total hallucination.
So and then, while everything empty like this, then towards the hallucinated mind appeared this—what is the meaning? Between the mind? What is the meaning? Between all this, what is the meaning? Between the mind appeared existing from their own side and one hundred percent believed, one hundred percent, on its own power, this is true. So that’s this ignorance. In order to hold things as truly existent, in order to hold things, totally believing, trusting things as truly existent while they’re empty of that. Besides this greatest superstitious thought we have, the heaviest, greatest superstitious thought, the greatest demon, or in other words, superstitious thought we have.
So besides that, then this is the ignorance of karma. Dharma, no Dharma karma. So however the action is done, the eating, work, sitting, sleeping, whatever other activities, and even then possibly even meditating, doing prayers done with this ignorance and anger, mostly the attachment. So attachment to, clinging to this life’s happiness. That, so the attachment to, clinging to this life.
So these motivations, these thoughts are non-virtue. Then the actions become, the actions are transformed into non-virtue. That result is only suffering. So life after this, the result, experience, effect of what you experience in life after this is only suffering. So that’s, of course, the attachment, clinging to this life, attachment to, clinging to this life.
One wants so much to be healthy, one wants so much to have long life, one wants so much to have wealth. This life is happiness. Of course, you recite Tārā’s mantra. But whatever. Well, I’m not talking about that.
So you recite mantra changing the mantra, of course, it has power even though your motivation is totally non-virtue and your actions are non-virtue. The mantra has power to have long life. Mantra is still going to have long life. Mantra has power to have long life and benefit in this life, to heal your sicknesses and cancer or things like that or those life-threatening diseases, or it can help these things.
But doesn’t mean, but that, by the reason it doesn’t mean it’s a virtue, your action of reciting mantra. It doesn’t become virtue. It was your motivation not virtue. Example, another example is you take medicine, with attachment to happiness in this life. Non-virtue and wander, how they have long life.
And you take medicine and the medicine cures your sicknesses and health, long life, all types of things. But, of course, so just because medicine helps, benefit to the body and health, long life, all types of things, doesn’t mean your action taking medicine is being a virtue, Dharma. But it’s done with that motivation, which is just totally clinging, the attachment, clinging to this life. So they were, it becomes pure non-virtue. So therefore, even though the medicine helps cure disease or that thing.
So I’m using another example, you use example mantra, how that can help even though they’re actually non-virtue. So I’m giving another example to even take medicines, so forth, and that helps. But that’s because it helps, doesn’t mean the action of virtue. So Drampa asked Lama Tsongkhapa, what actions will be, that the action that is done with the attachment seeking happiness this life. Then Lama Tsongkhapa answered the action.
The result will be just that. Result will be just that means just, motivation just happiness in this life. So then, so answer, the result will be just that. Just wanting to happen this life. They also mentioned that rebirth in the lower realms, the future, rebirth in lower realms, hell beings and hungry ghosts, animals like I mentioned.
So like that. Then there’s other things. There’s another example, but Dharma. Maybe could understand that. So the person with the practice of Dharma, okay, pure Dharma.
Giving up, letting go, what the person is giving up is the attachment, the eight worldly Dharmas. Like happiness this life or the praise, reputation and receiving the material, like these four desirable objects, and dislike, dislike when it’s not happening or the opposite, dislike. So as the person practices pure Dharma. The nature of life, impermanent is death. The nature of life is not, you are making it, it’s not you are making the life impermanent.
Something which is permanent, but you are making impermanent, not that one. But which is naturally, which is naturally, life trying to be aware of that, trying to have a mind, trying to discover that, trying to be aware of that. So trying to realize that. Suddenly see that, how the aggregates, saṃsāra is suffering.
However, how the body is naturally impurity, the dirty, container, as Nāgārjuna explained, the container of the thirty-six dirty things, dirty things, container of thirty-six dirty things. However, the food which is clean before it went inside the body. But when it comes out it becomes dirty. Before going in clean, once it comes out it gets dirty.
So the body always makes food, after when it comes out dirty, kind of contaminated. That’s something, so that’s disgusting. Anyway, Nāgārjuna has mentioned that in the teaching also. So saying that, how the body is dirty is because, how the body is dirty is when you can see there how it makes the food dirty. It goes.
Anyway, so then, which we always think, believe our body is so clean. This body is clean. That’s why reality is that. Then how some saṃsāra’s pleasure which we believe real happiness. But the reality is something else, totally something else.
It’s only suffering that you labeled on the feeling of another suffering stopped. So another heavy suffering stopped and another suffering began, but small, but smaller. Another suffering stopped, great, another suffering began, small. So that feeling called pleasure. That’s a feeling then labeled by mind, the pleasure.
So pleasure and believe in pleasure. And then, then believe it’s real happiness. So because of that, why the pleasure does not continue. First of all, why it does not increase? Why it doesn’t increase is that.
Why it can’t be increased? It can’t be developed more and more day by day, hour by hour, day by day, week by week, but why can’t it increase to that? And then not only that, why can’t it continue? Why can’t you experience, why you can’t continue to experience the pleasure? Even that doesn’t happen.
So the proof is because on which we label pleasure is on suffering. Another suffering. There’s, as I often mentioned, suffering, hunger, compounded by not eating food. So when you start to eat food it stopped. That action stopped, not eating food. The heaviest of hunger stopped.
But then when you begin eating food, a discomfort, it already started. Right after the one spoonful of food, it already started, but it’s small. But it’s small, sort of unnoticeable. So as you continue to eat more, more, then gradually it increases. So you have become more and more noticeable.
So the discomfort is there. Right after the spoonful of food. So therefore, it’s only suffering on which we label pleasure. It’s only suffering. So like that the whole entire samsaric pleasure is like this.
The whole entire samsaric pleasure like that, like this. Now you label the pleasure not on the feeling which is unbearable feeling, I mean, noticeable, unbearable feeling of another suffering stopped and then with another action, another suffering begin, but small, unnoticeable at the beginning. Then gradually if you continue the action, then the discomfort increases. So therefore, so that’s how the pleasure that is labeled pleasure is here.
What you believe really happens does not even continue besides having developed. So the whole entire samsaric pleasure like this. So therefore, if you analyze this, on the suffering, what you discover is on the suffering, on that. So the renounced, earlier beings or the renounced beings who realize how entire samsaric pleasure is nature suffering, how whole entire samsaric nature of suffering, how even samsaric pleasure nature of suffering. They realize, those are the renounced beings.
So ārya beings especially, they don’t see pleasure. They see all of it suffering. What we think pleasure, they see, on those realized beings, they see only those suffering. Discover samsaric pleasure’s real nature, suffering. Really see this, discover this way.
So they see it. They don’t, they see it. They don’t believe it’s happiness, clean. So before, life or this life also, possessions, surrounding people, all the nature impermanent, possession or the surrounding people. Nature impermanent is death, administrative of that.
So which is their nature impermanent, sort of discovering that. So without discovering that the nature impermanent, then we hold on to it. The enemies are going to be always enemy. Friend is going to be always forever friend. So very fixed minded, like the enemy can’t change.
Like this is going to be enemy forever. So that. Believe that friend today. So everything like this, I will have this forever. What is the material possessions, friend or children or what is it?
I mean the surrounding people, that I’ll have this all the time. So which is not true. So then, there’s something, then something, then suddenly one day death happens, some sickness happens, total change of the body, some total unbelievable change of the body and especially death happens suddenly. Then you can’t stand. Can’t stand, that.
Can’t stand at all. But there’s nothing you can do, but there’s nothing what you can do. Change, you can’t change the nature of, this is the nature of the life. I mean how much you do not like that situation in life? How much you do not like, how much you don’t, I mean you do not like to have this?
Then what can we do. So now here, now here, so now, who tortures you? Who tortures you? It’s your mind. Who tortures you?
It’s your concept believing, that you have this possessions all the time, that you have this friend forever, all the time. How, so fixed mind, permanent belief, concept of permanence. I’ll, I like this all the time. I’ll be always like this. I’ll be healthy all the time.
I’ll be living for many years, for a long time. I’ll be living all the, so fixed mind, concept of permanence. So stronger you have, when the natural life impermanence, change, death happen to you, including death or sicknesses. Suddenly, a doctor tells you you have cancer or something or the friends or whoever. However, stronger belief there is of permanence, which is totally wrong, totally wrong.
Wrong belief, wrong idea, which is not reality, which is not reality, reality of permanence. They can change any time, decay any time. Similar business, now what is happening nowadays? Yes, so banks change. Even the famous banks, even the very famous banks that millionaires, billionaires’ banks, they, what they believe one hundred percent won’t change.
We can trust. However, everything is changing now. Even these things changing, so lose money. So anyway, so because, so fixed concept of permanence. So stronger you have that. Then when something happens or the nature, the impermanence shows, then the suffering is greater.
Suffering is much greater, heavier. It’s a mental problem. It’s your own mental problem. The other one is somebody who doesn’t have that much concept of permanence by meditating on the impermanence. Shortcomings of saṃsāra. The first shortcomings, six shortcomings of saṃsāra.
The first one, nothing is definite in saṃsāra. So nothing, it always changes. Nothing is definite. Can be friend, sooner becomes enemy. So nothing is definite in there.
And how much one achieves, you never get satisfaction. From the six types, six shortcomings of saṃsāra. So you meditate, you remember that quite often. You don’t have that much fixed mind. Things can change, your own life, others’ life, friend, family.
So then one day, one day, nature of impermanence, that, or whatever some change happens in life or in the change in the relationships. However, the mind doesn’t, mind doesn’t get that much upset. It doesn’t affect that much. It doesn’t get that much upset or doesn’t, doesn’t get that much angry or upset, unhappiness less.
So more the mind is familiar with the reality of life or they say looking, knowing that is nature of saṃsāra. However, more the mind is familiar with that. Yes, like that. So much unbelievable, so much less emotional attack or the emotional problem, suffering, emotional, emotional suffering in your emotion, yes. So the emotional suffering is much less.
So there’s much more peace in your life, in your heart. So how much, the life, peace and happiness, so much is how you think, so much is how much your mind is used to think of reality. What Buddha explained, this true suffering. So like that, of course, then those who have really renounced each of saṃsāra’s things, there’s a total peace in the heart. So that’s it.
Then, while there is no real I existing from its own side, so strong belief that there is. So depending on how strong that is, then, when something so suddenly happens to the I or the suffering is much heavier. So even one, one has been meditating that the I is empty. More one becomes familiar with that, then when things happens, world situations, when the world situation like this, like the economy, whatever, all this. So whatever change happened to you, there is less worry and fear, less worry and fear in the life.
Definitely, definitely. Certainly. Yes. Certainly, what I was saying before, so I was saying before, non-believer, need to practice Dharma. Patience, otherwise the patience.
So, if doesn’t practice patience, Dharma, patience is that making one’s mental continuum peaceful. Patience with meditation, the best patience, maintaining the patience, making your mental continuum peaceful. The anger makes your mental continuum unpeaceful, disturbing. So there’s a great need. Like, similar is non-believer.
I mean same, when the person gets sick you need to take medicine exactly same. Here you need to practice Dharma. So that means it’s then all those other things that I mentioned before. So there’s need to practice Dharma, not only who believe, not only Buddhist or not only who believe reincarnation.
So now the practice of Dharma, okay, something which benefits not only this life, but something which benefits beyond from this life, okay, that you can enjoy the happiness as I mentioned before, so life to life. The effect of the peace and happiness, success, you experience from life to life. As I mentioned before, one act, Dharma, one Dharma practice, one act, to have, that being kind to somebody, benefit to somebody, or one Dharma practice, you can enjoy the result from, result, many lifetimes.
So practically, abstaining from killing, living this morality, so you enjoy the happiness. Result of happiness, result of happiness, reborn, reborn in the higher realm, then you don’t receive harm to your life from others. For, from life to life, for one hundred thousand, I think, ten years. So then, in the future also you create good karma.
So I was previously happy to, imprints. Again you abstain, again you leave vow abstaining from killing. So the happiness goes for life to life. So then, that done, motivation and realization that becomes a cause to achieve liberation from saṃsāra. That was the bodhicitta motivation, become cause to achieve enlightenment for sentient beings, to liberate, liberation from the oceans of samsaric suffering, bring to enlightenment.
So all that’s just amazing what to do with this practice time with these motivations. So there’s so many good karma coming back from this. The karma, the results are not only this. So any kindness, any kindness one practices, one act of kindness to others, maybe you experience as a result, certainly hundreds of thousands of lifetimes. Then, the generosity causes, it becomes liberation, it becomes causes to achieve liberation.
They become positive, they become causes to achieve enlightenment for sentient beings, okay. To liberate numberless sentient beings from the oceans of samsaric suffering, bring them to enlightenment. So what this life can do is, I mean, so everything depends on the mind. So if one does not protect the mind, what is said in Bodhicharyavatara, if you do not realize the secrecy of the mind, so if you don’t realize the secrets of the mind, you wander in saṃsāra meaninglessly.
You wander, always you wander in saṃsāra without meaning, without purpose, without meaning. There’s more, but I don’t remember. The conduct, protect, protect the mind. The conduct protecting the mind. What’s the use of so many conducts?
All the suffering comes from the mind, not protect the mind. And all the happiness comes from protecting the mind. So, everything to the mind. So therefore, so that door of happiness. So, that source of happiness is your mind, protecting that.
The door of suffering, the problems comes from not protecting, unprotected the mind, letting the mind under the control of delusions, okay? So therefore, that’s not done. Then so many, some other conduct, so many conducts. Some of other disciplines or other conducts. So many things that I’m doing.
So they changed everything. What is the use of it if it doesn’t help? What is the use of that? Since you do not protect the mind, this is the problem. Unable to protect it from suffering of saṃsāra.
Our oceans of suffering of saṃsāra from this life, can’t protect. So there’s no happiness there. There’s no enlightenment. There’s no liberation from saṃsāra. There’s no happiness future lives.
All the happiness in all the future lives. There is no happiness in all the future lives. There is no happiness, peace even this life, even today. Even the moment there’s no even moment of peace and happiness. So maybe you can say so many other practices or maybe you can change the word practice.
I mean conduct is one way, many things to do in the life, whereas, yes, or so many, doing so many practices, but left out the key practice, protecting the mind, guarding the mind, is left out. So the problem of life is, so then. So because we left out, missed out the protection of mind. So the key, the main practice, the real practice left out.
So therefore, the state of mind is, the emotional problem is still the same. It is so easily get affected, the mind. What’s happening things around, what people say and what you see around, there’s the mind, and there’s emotional, angry or the, very, very easy to, attached to or, how, strong desire or, how you would say. How you would say sometimes even, maybe sometimes even before, maybe sometimes, maybe for some people beginning before one begins to practice Dharma, maybe sometimes maybe less emotional.
Maybe some people I’m assuming, not all, but some maybe less. But then after many years, or I guess not correctly practice Dharma, or practice becomes more, kind of practice Dharma, or practice becomes more kind of like not real Dharma but more emotional, more, I mean following the delusions. So therefore now this state of mind become even more difficult, more troubled or more difficult than before. Yeah.
That’s, maybe just sometimes it was like this. However, so now I’m saying, yeah. So we, so now here, yes, we should, we should practice Dharma not just only to achieve, to be reborn, the lower realms, achieve higher rebirth and all that. We should practice Dharma to be free from oceans of samsaric suffering, okay? Ceasing causes, come out of delusion, including the seed of delusion.
And even that is not really meaning of life. Even that is not the real meaning of life. The real actual meaning of life, not the real goal of life or what should be achieved. While you were born as human being this life is not the real, that’s not the real purpose of why we’re born human being this time. Why you’ve taken a human body this time?
Why we’re born human beings this time. That’s not really goal of this life. So what is that? That is the benefit for sentient beings. To free the sentient beings from the oceans of samsaric suffering. To free the numberless hell beings, numberless hungry ghosts, numberless animals, numberless human beings, numberless beings, freedom.
From the oceans of saṃsāra and bring them to full enlightenment. So that’s the real goal of our life. That’s the real goal of our life. That’s the goal. Why we are taking human body this time?
Why we are taking human body this time is for that. Why, why we spend so much money for shelter, protect this body? Why we spend so much money for this? Why should we have shelter? Why spend so much money for the shelter?
So why spend so much money for living, food and clothing, so forth and medicines, all this to survive, to live. Why put so much effort? Why put so much money for all this? So all this is nothing. All this nothing except for this.
It’s life to use this life. This human rebirth is extremely rare to receive and especially which has eight freedoms, ten richnesses, ten endowments, eighteen qualities. So much, unbelievably difficult to find, which this is like the, blind turtle which comes up only once every one hundred years, not every year, not every day, not every year. Comes up only once after only after one hundred years.
Then there’s a golden ring. Golden ring doesn’t stay on the water. Normally, it cannot stay, golden ring cannot stay on the water. But how difficult it is to stay on the water. So on the surface, but it doesn’t stay at one place. It is moved by waves all over.
So the blind turtle cannot see the ring, comes on after each one hundred years and neck to meet the golden ring, neck go through the golden ring. How, that is, it’s impossible thing to happen, impossible thing. So like that, that we have found that this perfect human rebirth every time, ten years, in this time is like that, like impossible thing that happened.
And then if we think of the example, it’s just impossible thing. So this time something impossible thing to receive, this happened. So this is just about, once we have this. So therefore, so this is to say is wasting. If this life is not used for that goal, which I mentioned before, the goal to free them, to benefit numberless sentient beings, free them from oceans of samsaric suffering and bring to enlightenment, if we don’t use for that, it’s wasted.
It’s wasted. Even though it is used with the renunciation of saṃsāra, to achieve liberation from saṃsāra for oneself, still it’s wasted. Even though you get happiness, if you get, even though you get ultimate happiness, but obviously your life is not benefiting to other sentient beings. Your life is wasted. For example, with the bodhicitta motivation, with the bodhicitta motivation.
So when you go to work from home, from the house, you can work. If you want, with motivation to benefit sentient beings, to serve sentient beings, to achieve enlightenment for sentient beings, okay? And therefore I’m going to do service for others, something like this. The work we’re doing is to help them, with benefits, in the business, to achieve enlightenment of course for sentient beings, okay?
So with that motivation, you went to the office or even from home, every single work you do, you collect the merits, like you collect with each step, working, you create merit, merit, limitless skies of merit, because you are going to offer services to sentient beings, to achieve enlightenment for sentient beings. So with the motivation, then with each, you collect limitless skies of merit.
Your life becomes, so if you, you are able to achieve enlightenment, able to liberate from oceans of samsaric suffering, bring to enlightenment. So therefore, doing one mala or one mala recitation of OM MANI PADME HUM, done with the bodhicitta. With each one mala recitation of OM MANI PADME HUM, you collect limitless skies of merit. So same thing with each step to go to office you collect limitless skies of merit.
For example, sending, when you’re doing secretary work, writing letters with them. What you’re doing with the motivation bodhicitta to offer service to others, sentient beings, for that I’m going to offer services, then doing writing. Then, here with this writing you collect limitless, you collect limitless skies, numberless merit, like that. Every activity like that. The same, reaching Dharma, choosing Dharma or negative.
So if one did with the bodhicitta motivation. So yes, that’s how many, how many seconds, how many minutes you are listening. There is same. Limitless skies of merit, your practice and merit, your practice all the time. So that’s high value.
So now, so even you have renunciation of saṃsāra realization, all that. Even you have wisdom directly perceiving emptiness, okay? Even you have ārya being, wisdom directly perceiving emptiness, able to cease the delusions, but you don’t collect that much merit like that. That activity this time with bodhicitta. So life is so much wasted.
Even your realization of wisdom directly perceiving emptiness, the renunciation of saṃsāra, unable benefit for sentient beings. Then now, no question without, without even realization impermanence of death. Even without the, even without the first realization, Dharma, first Dharma, first Dharma, first Dharma, that your mind is free from the attachment clinging to this life. First Dharma.
The first realization, I mean the very first Dharma. So without that, so without the realization that, then, then the delusion arises. Delusion arises is like waterfall, so powerfully because habituated from beginningless rebirth. So like waterfall, like strong river, waterfall, one after another rises, every day life. So here, continuously create, and they come up, they come, continuously here.
So actually I’m just reminded, done with that. So not only waste life, but not only waste life empty, but this life, so many lives there. Your lives are used in the wrong way to create the cause of the suffering, particularly the lower realm suffering. Lives used, how, to create the cause of the lower realms. So that’s, so yes, however, so therefore now the—
So our utmost purpose of life is that to liberate sentient beings from the oceans of samsaric suffering, bring to enlightenment, okay? Not there. And therefore, one must achieve full enlightenment, okay? One must achieve full enlightenment. For that, wanted to actualize stages of path, actualize stages of path.
As I mentioned in the prayer of the past, announcement. So there one must actualize the stages of the path of the higher capable being. For that, one must actualize the stages of the path of middle capable being. Therefore, that one need to actualize the stages of the path of lower capable being, okay? So that’s, so they mentioned, I do remember there is the eleventh part of, is obviously, however, so motivation is the grasping, clinging to this life.
Then that, I must say, the chronic disease from beginningless rebirth. So which brings so many problems to this life and causes others in the real life. So however, then like that, happiness future, okay? Therefore practice refuge, practice refuge and ten virtues, refuge and karma, okay? Then that’s the lower capable being’s path.
That’s the lower capable being’s business. And of that. Then, look for the liberation. Therefore achieve, for the success of that, practice three higher trainings, higher training of morality, higher training of concentration, higher training of wisdom, support of the fundamental path to achieve liberation. Then the high capability, renounce the, seeking happiness for oneself, okay?
Seeking, how to say, seeking happiness for oneself, as a result of that and seeking the enlightenment, seeking enlightenment for sentient beings. Seeking happiness for sentient beings. Then for ourselves, that’s then, what we practice then, engage in six perfections, for that is the basic part. So anyway, the higher capable being. So however, the root of the path, bodhicitta, that’s a good portion.
So what makes, how quickly one can achieve enlightenment. So all that, what makes all this to succeed. It’s also in dependence upon the root. Guru devotion, which we call root of the path to enlightenment. Root of the path to enlightenment.
So, why it’s called root? So, what it means to be successful is that, all these paths. The lower, middle, the higher level, then enlightenment. So guru devotion, which I used to mention that in the number outline, how to devote the virtuous friend, the root of the path to enlightenment. By depending on that, how to train the mind in the path to enlightenment.
So which is that these two outlines, some people might think that by training, I’d, by devoting towards friend and then after the, the outline about how to train the mind in the path to enlightenment. People might think that second part is more important than the first one. I remember said that for the, it’s like two luggage, I mean two loads to put on the animal.
So it should be same load. Otherwise, it doesn’t fit. So like that the root of the path, the guru devotion is extremely important, to share that. So let me skip that example. So, now here.
So therefore to develop this devotion. Let me see. Want to, for that you need to practice guru yoga. So one need to practice guru yoga. So without that then the realization of guru devotion that doesn’t able to, from our side to be able to see the guru as Buddha, that doesn’t happen.
Without that then the blessing of guru cannot be received in our heart. Without that the realizations, lower capable, middle capable, higher capable, when it cannot be achieved. So that then cannot do perfect works. That means liberating the numberless sentient beings from the oceans of samsaric suffering and bring them to full enlightenment cannot happen. So it cannot do that.
So here, so therefore, Guru yoga is a Lamrim of Guru yoga. We can do Guru yoga with any deity, I mean, with any different aspects of Buddhas to do that. So by looking at the guru and by looking at the guru, so at the moment, separation, I’m not saying a Buddha is like that this year. I’m not saying like that.
But I’m just giving an introduction. So, guru and Buddha separate at the moment in mind. Buddha something higher. Buddha is higher than the guru. Guru is something as ordinary being, ordinary being and Buddha is something higher.
Buddha is pure, but the guru is not pure. So, so a huge difference is Buddha and the guru. So like that, we remember mistakes, we remember mistakes. So huge gap. Okay.
So then yoga, guru and Buddha, you meditate, you train your mind that’s one. They are one. Then you realize, train your mind that, then you come to realize it is one. Come to realize it is one, okay? So that’s then you have, a very stable realization.
Then you, yes, then from that devotion, blessing of the guru in your heart, then realization comes very easily. Before that, look like before that, it looks like, when you hear renunciation, it’s also there. The mind to, fear for attachment is like an impossible thing, fear from self-cherishing thought is kind of an impossible thing. I’m just like you don’t believe how without selfish mind, without thought of seeking happiness for ourselves, without a selfish mind, how you can live your life or how you can exist without, thought seeking happiness for yourself.
Without this, how you can survive? How can it exist? So that, cannot figure out how it exist without that thought or without attachment. But then, Buddha Śākyamūni said, as you train your mind, there’s no phenomena. If you train your mind, there’s nothing that doesn’t become easy.
There’s no, there’s no phenomena. So anyway here, so when you have this realization, guru devotion, this, guru and Buddha is one, inseparable, one. There’s several, this is a stable realization that, not just only a few hours, not only a few days. It’s very stable. Then, as you receive the blessing of guru in the heart, then totally your mind is different from before.
All those things which you thought impossible to happen, you don’t believe. But now, totally your experience totally opposite the previous year. Now you, you can see your mind, there is incredible peace happening without the attachment to, or the, fulfillment or the thought seeking happiness for oneself, on a thought seeking happiness for, has instead, risen, thought of seeking happiness for them.
So that’s however, then as well as the real, as well as, what I think, what appears to you, things that appear to you are not, are not reality. Reality. There’s a hallucination, the way it is, I pay to, the, easy to meditate and to hold that are not true. They’re empty. So however that’s, so that’s mind can definitely can change, the experience that definitely comes.
So anyway so now, so it’s mentioned in. Let’s see. One time, Padampa Sangye is going to Tibet. And the, Middle East somewhere I think, still in Tibet I think. Anyway there was one road.
Padampa is coming, Padampa going up in the same road. Milarepa is going down. Padampa is coming up. Manifested the flower. So to check, Milarepa coming down, can see or not. Certainly, there’s a story like this.
So I don’t know what happened after that. So maybe later you can find out. Anyway, so he gave advice to Dingri in Tibet, not very far from Nepal, Dingri. There are two, one old Dingri and one new Dingri I think. So the last time when we went for pilgrimage to Tibet to the monastery and we saw many sacred places at all the places.
So at that time we spent one day with, we put tent, also tent for meditation, prayers. And then, so we spent one day there. And so there’s a very large ground near the road, not the main road. The other side is the town, old Dingri. So I called, I asked the sherpa, the leader I said, to find somebody from town, an old man.
I said, old man, somebody who knows well about the holy mountain. Simply who knows that, so I would say. So he went, I didn’t go, but if I go, many people to help, many people would not get in trouble. They’ll get in trouble. So anyway, so he found exactly one old man, old man.
He found exactly one old man. Who knew the story of the mountain, Dingri, not Dingri, sorry, Tingri. So Tingri is the mountain behind. This mountain is combination, all three, Mount Kailash and Tingri is Lapchi, Heruka’s holy body, speech, and mind. So Tingri is all three.
Those old men came who had prayer wheel, constantly turning while he’s talking all the time, constantly turning. So I have to translate and explain. It was very amazing, very, very amazing. One lama. I think he passed away many, many years ago, so many years ago.
I don’t know when he passed away, maybe when Tibet was independent I think. So the lama is still in the meditation state. Still there in the meditation state. The holy body is there. During the twenty years of destruction, I mean, took that holy body.
The holy body, took that from and then in the village, they dug a hole. The lama’s holy body was buried. And then after when there was some freedom happened I think, maybe after Mao Zedong I think, when things are happening I think, Mao Zedong, at that time when there was some freedom. So again they dug up the lama’s holy body and put back.
And so this part was a little bit of flesh was eaten by dog, but it still stands, slowly like a life. But many, many years. Anyway so what I’m saying? So anyway next day we did a prostration from the road to the mountain, that mountain, that particular mountain, different color, shape. So we didn’t have time to go circumambulate, but we did it from the main road, from the car road we did a prostration to that.
So hoping to go in the future. So anyway, this now here, this is Guru Yoga. So this has quite a number of benefits, special benefit than other Guru yoga, okay? So here, I explained, so it says that,
Who the flag of the reputation is in the east, the movement highly moving of the Pänchen, Pänchen is a flag of the east. In Tibetan words, is the—that’s called the great brave hearted Bodhisattva, the spiritual son of the victorious one in the infinite realm of the ten directions. The one opening the, carriage, now, propagate the carriage of—opened the, so one who opened the tradition of Śākyamūni in Snow Land.
It’s a very interesting phenomenon there. Very delicious. Glorified one, who’s called this, what’s name? Even a drop, even one drop of the nature of the sweet, the name, drops in the heart, it plants the seed of liberation. Then you become fortunate to achieve the ultimate happiness, the extensive collection of goodness, ultimate happiness.
Can be fortunate to achieve this. Attending, for this, attending yoga of this great yogi, I mean, I’m sorry, attending the yoga of this great holy being. You cannot see other than this incredible fortunate, then. The great happy festival, great happiness of supreme fortunate one. Even there’s normal one, there’s no one, happy, happy celebrations, happy celebration of sublime fortunate one.
I mean there are many things, but even much greater than that, you don’t see. So I mean at every day have opportunity to practice the great holy being, the Lama Tsongkhapa. We cannot see other than great contemplation than this. So therefore, attending your own root guru and Tsongkhapa, your own root guru and Tsongkhapa is inseparable. Engaging, as one, with with the aspiration, engaging in the yoga.
Yoga is inseparability of your own root guru and Tsongkhapa, Jamgon Tsongkhapa. So I think, I think that meaning. So, looking, meaning is not two separate being. So this is establishing. So this practice establishes, Tsongkhapa inseparable from guru.
It establishes the root of connections of goodness of this life and the future lives. So future lives, Mrs. Mokshabuddha, that means not only happiness in future life, liberation of saṃsāra, enlightenment, that means everything, okay? Establishing the root of collections of goodness in this life and future, okay? And then, so that’s, can you see?
I mean, it’s an unmeasurable thing, establishing the root of collection of goodness in this life and the future lives. So that includes, all the happiness, liberation from saṃsāra, enlightenment, everything. So you start there. In other words, plant the tree, you plant the root of the tree in the ground. So then from there, all everything branches out, the main trunk, branches and the fruit and flowers will come.
Similar that. So this is an unbelievable thing. This practice, Guru yoga, this one establishes the root of all the collection of goodness, this life, future lives, okay? Then second one, second benefit is, what you do, listening, reflecting, meditation, practice, whatever you do, everything becomes effective. Everything.
Everything becomes effective to your mind, to your heart. Whatever you do, listening, reflecting, meditation, everything goes in your heart. And then everything goes in your heart. Then you don’t get harmed, then, you don’t receive harm from, beings, non-human beings, the spirits and so forth. Nagas, the landlord spirits, then the cause of paralysis and so forth.
Not the main cause, but the conditions. You don’t receive harm from them. Then particularly, so you don’t receive harm from the, those of the interference in the spirit here. Spirit possessions, you don’t receive harm from them. Then you are protected from the harm of—yes.
So the previous one it says, previously, you don’t receive obstacles it says. But the next one it says, in particular. You don’t, you are protected from the harm of paralysis. You are protected from the harm of paralysis and the harm of the spirit possessions and then another type of spirits. Anyway it doesn’t matter.
Then Nagas, spirit possessions called DEN. So you don’t receive from them. So there’s, I think, do not want, point that somewhat. So during the Lama Tsongkhapa’s direct disciple, Gyalwa Gendun Drub, who is the founder of the Tashi Lhunpo Monastery in Tibet. Tashi Lhunpo Monastery in Tibet, Pänchen Lama’s Monastery.
So there was a practice. He wrote one prayer, Gyalwa Gendun Drub, who founded the Tashi Lhunpo Monastery. But there was this Guru yoga, but it was practiced very secretly. So then later, he’s disciple. Do not remember the name.
They say Gendun Drub. One is maybe it’s white, more white, Gendun Drub. They want to, do not remember the name. So, do not remember about, then he was afraid that if it’s not written, it’s not revealed, it might get degenerated, might just, might get stopped. So that’s, in case, one year benefit, that future sentient beings.
So, recorded. So anyway so there are one, I think maybe his family. Just a very rough story there. This family, one daughter I think possessed by spirits, so violent. And they tried to, but I think the lamas or many others who can do, I think they tried many things, but nothing has helped.
So maybe from this family a person who looked after animals or something. Explained to the Ngawang Drakpa, Ngawang Drakpa, Sambo, leaving the area about this problem. Then Ngawang Drakpa Sambo sent one his shoes, his shoe and then one bead, one bead or a few beads I’m not sure there. So, advised this bead put at the window and hang the shoes right above the girl who is possessed by a spirit, hang on the ceiling.
So, the lama wanted to check whether to be able to help or not, to dispel, separate the spirit from the persons there. So, what the person brought, did that. So, then the spirit saw the mantra, felt the window as guardians, lots of guardians. And the shoes that were hanged, so it was a mountain pressing him, pressing his head down.
He got, yes, then screamed. Then the person was brought, they told the Lama. Then Lama said, okay, now you bring. So brought the person to see the Lama. Then the spirit swore to the Lama that he, wherever this prayer is done that he will never give the spirit a vow, will never give harm wherever this prayer is recited, like that.
So I think this spirit may be given, Sardong, think, may have given also I think practice to do to not get paralysis. I think I might have that story connected I think. Anyway, so the people who get paralysis, anyway there’s initiation and anyway to not get, receive, to not receive these harms from this spirit. To not receive harms, so there’s initiation you can receive and that you have to give, offering when the sun sets.
When the sun sets, just before sun, the length of arrow, length of arrow before the sun crosses the river, before the sun crosses the mountain, something like, something like that. So some length like this. Before the sun crosses the mountain, across the town. So you do this practice, torma offering to this. So you do this twenty-nine days from first, then twenty-nine, up to twenty-nine.
If you do that then many hundred, even for one hundred thousand lifetimes you don’t get this disease, this paralysis. So anyway as I just mentioned a little bit this mentioned, this is a very powerful one. Then, all your wishes can succeed. The fourth being benefited. All your wishes can succeed by doing this Guru yoga practice.
Now the special, now here the special one that is this is, this is Guru yoga. You can achieve the wisdom. Other Guru yoga doesn’t specify that, but this Guru yoga has benefit. It will develop great wisdom, clear wisdom, keen wisdom, profound wisdom so forth and that writing wisdom, debating wisdom and explaining Dharma wisdom. So even, practicing this for a month you’re able to get experience.
So there are many people who, even by practicing a month, you can see there’s the development, the development of wisdom. Then the other special one, the very special one is, practicing Lama Tsongkhapa’s Guru yoga. From life to life, no doubt you will meet Lama Tsongkhapa’s teaching. From life to life without doubt you will meet Lama Tsongkhapa’s teaching.
So this is, so this benefit is extremely rare. So I think I do remember the lama. Maybe Phabongkha Rinpoche, or Kyabje Trijang Rinpoche. So one lama, one monk, one practitioner, Takeshi or something asked Phabongkha Rinpoche, is, not one hundred percent sure is that whether I can be born in the Amitābha Pure Land. Lama said yes.
Then he asked whether I will meet Lama Tsongkhapa’s teaching, teaching, Lama didn’t reply. So to meet Lama Tsongkhapa’s teaching is much more rare, more difficult than to be born in Amitābha Pure Land. Amitābha Pure Land, to be born in Amitābha Pure Land much easier. Yes. So because I think here maybe also connected that maybe it’s also connected that there you don’t meet, you don’t have opportunity to meet Tsongkhapa’s teaching to achieve enlightenment in Amitābha Pure Land okay.
This practice of Tsongkhapa’s teaching is not revealed. So by, mid-level of teaching, of course, unified Sūtra and Tantra, like refined gold. So, there you can by, mid-level of opportunity you can achieve enlightenment, okay? But there, so it is mentioned in the, I think it was mentioned in the Liberation in the Palm of Your Hand also.
Those Bodhisattvas in the Amitābha Pure Land, they pray to be born here where we are, South Jambudvipa, achieving enlightenment. So here giving, meeting Tsongkhapa’s teaching and achieving enlightenment. So it might be the story about that connection why the Lama did not reply on the Gekö. The Lama, asked that, maybe Phabongkha Rinpoche I’m not sure. So that Lama did not reply when he asked when he will meet Tsongkhapa’s teaching.
So which means, showed that extremely rare to meet Lama Tsongkhapa’s teaching. Now here if you practice Lama Tsongkhapa’s Guru yoga in this life then, then definitely without a doubt, yes, Lama Tsongkhapa’s teaching. So without a doubt you meet from life to life you’ll meet Lama Tsongkhapa’s teaching. So that means there’s a great opportunity to achieve enlightenment.
Next life or next life. However, within three lifetimes, or seven lifetimes, or sixteen lifetimes, back. So then next one is, then about presence of Je Tsongkhapa Guru yoga, when you die you’ll be born, you’ll be born in Tuśita Pure Land. So there’s an infinite benefit. So I think, so, Lama Pasang who came, whom Lama invited from South India to help Kopan, who helped for many years, up in Kopan, all the external buildings and the shopping for many years.
So anyway he built Lama’s house. Lama’s incarnations, Lama’s house etcetera. While it was so hot, I mean, it was, some of the monks, other monks were concerned, so hot and he was exposed in the hot sun, building something like that. So it was, after a complete day he was so happy. Anyway, I have to speculate.
So, yes, I think for many years, so we heard about that he achieved, Chenrezig come, abiding, not the replica one, but the actual one he achieved. So and there was somebody died. I think it’s among Kopan, someone died I think. So somebody asked him to pray. So the person who died wasn’t there.
So tomorrow the person’s body was burned. So the person talked today. The body will be burned tomorrow. But it’s somewhere some other place. The body where the body is burned will be burned tomorrow is something separate, some very far place.
So anyway tomorrow when the body was burned, suddenly the rice came, rice through and the rice sprinkled all over the body, just very far place. But suddenly the rice sprinkled like blessing the, like from, sprinkled to other person’s body being burned. Anyway, it’s just a story. So yes, that, I think died after that.
So I think first he mentioned hell I think. And then after that I asked him again, they were born to Tuśita Pure Land. Tuśita, I think maybe we have to, maybe come up in past, maybe past, maybe, maybe have to go in the hell, maybe short visit. So anyway, Tuśita Pure Land, Tuśita, I think not Tuśita Pure Land.
Because why? Because I think Lama Pasang received a lot of meat in his life. Yes, received a lot of meat. Yes, he received a lot of meat. So I think there are some, he becomes, maybe he needs to finish. But I think, yes, they are actually born in Amitābha, Tuśita Pure Land.
Okay. So that sorry, maybe let me stop there. Okay. So we’ll stop there. Sorry. I think I said in Tibetan, but I didn’t translate into English what he mentioned.
Regarding the Guru more special than the Buddhas. Regarding Guru more special than the Buddhas. The realization will come in this life. The Padampa Sangye was giving, there are certain advice, there’s a certain number of advice he gave to Dingri. So this is one of the advice.
Then there’s another quotation from I think maybe Kadampa Geshes. So even regarding the Buddha more special than the Guru, I mean, that the enlightenment cannot be achieved. There’s another quotation. I remember which got up at this year. Yes. So those are, these are their own with their realizations, their own experience.
Advice came from their own experience. All of our hearts and all the family members here, everybody, everyone’s family members in the heart of their hearts. The thought came in mind just, I mean the family members this time you know you’re born from them and how about from the same parents, all born brothers, sisters. So I remember because you know, born from same parents, I mean, oh you were told, I mean you were told this they’re born the same from these parents.
And so I wonder that how, you know? So no. What I was saying is, it’s a very good opportunity. It’s a good opportunity to help, a skillful way to help is how you can help. Immediately, appear, use those skills, a quote, what it fits to them. So anyway because parents, whatever, because after this life you cannot recognize.
After death take another form you cannot recognize. You’re born as human being you cannot recognize. It’s like somebody, even their body as a human being you wouldn’t recognize or animal or whatever, especially that, cannot recognize. So there’s like because, you know, not all this mind, not clear, nor even sentient beings’ clairvoyance. Even ordinary clairvoyance doesn’t have to that, you can see others’ past, future life, can see.
So therefore, it looks like somebody who, nothing to do with you. Now no connection, you never had a connection with that person or that animal or, nothing to do. Never had a connection in the past. No connection now. Never have connection in the future like that.
So even though they could be your father, mother or brother, sister or the, I mean whatever family member, your children or your, I mean husband or wife who passed away. So then, difficult to help. So here, I just have thought, maybe helping skillful way, skillful means. So I think, yes, I don’t mean making billion dollars, zillion dollars.
I’m not talking about that. Helping their mind, the Dharma, but skillful way. Anyway, once the body has left then they cannot recognize. Even you meet, especially born animals like other beings, other sentient beings. Anyway, so to help.
Yes, made the dedication that we actualize in the hearts of all the students, all the benefactors. So many people in this different parts of the world who are in different parts of the world who are bearing so much hardships of service to organization, to benefit sentient beings, Buddha, Dharma, Sangha, and those who rely upon my prayers, whose name is given to me as well as all sentient beings, base.
In all sentient beings’ hearts, okay? Please pray this. And as their heart, bodhicitta generated, made increase. They’re the object of Buddha’s. May the bodhicitta be actualized in the hearts of all the leaders of the world and especially all the top leaders or those controlling people, the leaders in Mainland China, okay?
And bodhicitta to actualize in all their hearts. The hearts of all the, in the hearts of everybody who follow different religions in all their hearts in this world who follow different religions, in everyone’s hearts, may bodhicitta to be actualized. And in this way, may the whole world be filled with love, peace and happiness, may able to live their life benefiting each other, no harm.
And whatever they do, beneficial, on cause of enlightenment, cause of happiness, also in the next, okay? From now on may I be, I would offer limitless skies of benefit for sentient beings like existing Buddhas, from now on, in all the lives. All these merits which exist but do not exist from their own side. That is totally empty.
Me, the I who exists, but does not exist from its own side, which is totally empty. Achieve, Lama Tsongkhapa’s enlightenment which exists, but doesn’t exist from its own side, that is totally empty, and lead all the sentient beings who exist, but do not exist from their own side, are totally empty. To that Je Tsongkhapa’s enlightenment.
So bring them to Je Tsongkhapa’s enlightenment, which exists but doesn’t exist from its own side which is totally empty. By myself alone who exists but who does not exist from its own side which is totally empty. I dedicate all the merits to be able to follow holy deeds of all the past, present, future Buddhas’ realizations. I dedicate also merit in the same way.
Let me recite dedication in English. Page thirty-four of the booklet.
From the two collections, vast as space, I have amassed from working with effort at this practice for a great length of time. May I become the chief leading Buddha for all those whose minds’ wisdom eyes are blinded by ignorance.
Even though I do not reach that state, may I be held in your loving compassion, Mañjushrī, for all my lives.
May I find the best of complete and graded paths of the teachings, and may I please all the Buddhas by my practice.
Using skillful means drawn by the strong force of compassion, may I clear the darkness from the minds of all beings with the points of the path as I have discerned them.
May I hold Buddha’s teachings for a very long time.
With my heart going out with great compassion in whatever direction the most precious teachings have not yet spread or once spread have declined, may I reveal this treasure of happiness and aid.
May the minds of those who wish for liberation be grounded in spontaneous peace, and the Buddha’s deeds be nourished for a long time by this graded path to enlightenment completed due to the wondrous virtuous conduct of the Buddhas and their sons.
May all human and non-human beings who eliminate adversity, spread conducive conditions from practicing the excellent path, never be parted any of their lives from the purest.
To actualize Lama Tsongkhapa’s teaching, the essence, the life, refined gold, completely actualize within all of us here in this very life.
And then the center, I think, Amitābha Centre able to spread Lama Tsongkhapa’s teaching, completion of Lama Tsongkhapa in the hearts of all the sentient beings. And that way may, may be flourish in this world and spread in all the directions.
Good night.