Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Lama Zopa Rinpoche teaches the twenty-second lesson of the Seven Point Mind Training, exploring how to dismantle self-grasping and the illusion of inherent existence—the root of all suffering and affliction. He begins by examining the two-step method for subduing afflictions: first, identify and directly oppose the dominant delusion in your mind through specific antidotes, returning to the practice day after day without discouragement; second, investigate where delusions actually arise, tracing the problem back to ignorance of emptiness. Rinpoche then moves into deep analytical meditation on the self, systematically questioning whether “I” exists in the body, mind, consciousness, or their parts—demonstrating through the chariot analogy and moment-by-moment analysis that no findable, independent self can be located. This investigation is not intellectual game-playing but the crucial basis for genuine transformation: as long as we project solid, inherent existence onto ourselves and all phenomena, our actions accumulate karma and bind us to saṃsāra regardless of how much merit we accumulate. The teaching weaves practical antidotes—supplication, mindfulness worn like armor, accumulation of merit—with philosophical analysis, offering practitioners both immediate tools and the deepest view needed to uproot suffering at its source.
File metadata (for organising)
File: 22 Lojong.mp3
UUID: ede9c8b2-f715-4cc9-947c-c701b750f42d
Teacher: Lama Zopa Rinpoche 3
Collection: Mind Training (Lama Zopa Rinpoche 3)
Date: 1990 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 104.1 minutes
Words: ~6,969
So So even to obtain freedom from saṃsāra, no no question about So so, yeah, you make strong motivation The klesha refer to the afflicted emotions, the klesha refer to afflicted emotions or the delusions. Through the two, the first, the investigation and the the close analysis. First, investigate which affliction is most dominant in your mind and earnestly apply it as a specific antidote, antidote, striving hard to subdue the afflictions. Then analyze the way deluded mental projections arise in relation to the object that act as their basis.
By applying the antidote, you reduce the force of the afflictions or prevent their rising. By repeatedly thinking, from here on, I will never allow my mind stream to be tainted by these afflictions. You cultivate familiarity with a protective armor for the future. Thus, with this twin method for applying the antidote to past and future afflictions, strive diligently to eliminate so first, investigate, you know, which deflection is most dominant in one’s mind. And even though even though in our mind, numberless afflictive emotions, you know, we from beginningless lifetime the true nature of the existence we’ve never understood.
Both phenomena, the aggregates, and self, the person. You know? Both phenomena that aggregate person. So that is the most subtle, the ignorance which exists or which lies or which in relation exists within our mental continuum as a number of the existing phenomena. It’s the ignorant mind that we we have, the ignorant the subtle ignorant mind, which exists in our mental continuum, is as as as much number as the existing phenomena.
Know? Every as long as we we don’t as long as we as long as we don’t realize as long as we don’t realize the direct realization on emptiness in relation to the existing phenomena, those aggregates and self, the I, the the afflictive emotion, that is the ignorance itself. So even though we have such a vast number, numberless emotions in us, from all of them, we at least have to recognize the most disturbing, obviously most disturbing, your dominant emotion, through one’s investigation. Through one’s investigation. By using the knowledge of what you’re studying from Dharma classes, and the knowledge or the understanding that you have through the learning of Dharma, then whatever amount of realization is in the path and grounds or whatever realization in Dharma that you possess, and whatever accumulation of merit that you possess, use that as a tool of investigation to those afflictive emotions, such as the very gross ones, twenty secondary afflictive emotions.
More gross than that, six root delusions, afflictive emotions. You know? So let’s say, such as such as anger, hatred, attachment, ignorance itself. You know? So within all of them, based on the individual, you know, in relation to individual’s mental state, let’s say the anger is the most forceful.
Anger is the most disturbing. Anger is the most dominating, you know, the emotion in your mind, and that is the the the affliction or the object of affliction to be negated in the very first place. That is is the object that one should put effort to purify from among the object try to purify first among the all the rest of the afflictive emotions. I think we also discussed similar teaching in the earlier classes. We should we should try to we should we should purify the most forceful delusion first.
You Even though there’s so many delusions, we cannot manage all the delusion to purify right now, but the most forceful one, most disturbing one. You know? And among all the delusion, which destroy the most? So in this very present moment, maybe your anger would be the most disturbing, dominant delusion, most destroying one’s merit, the delusion anger, then one should one should apply the Dharma, the teaching, the antidote. Again, as we discussed earlier, first one must suppress or temporarily purify or temporarily dominate or temporarily suppress by applying the general immediate antidotes.
Then gradually apply the direct antidote, such as my anger, apply the patience to eradicate it completely. You know? So it’s a afflictive emotion. It’s most familiar in your mind and seriously apply the specific antidote. You know?
One should one should be very serious about that. As a normal practitioner, we we we we You know? Not only that, strive hard to subdue the afflictions. We must try. If we fail the first day, never mind.
We try to make the same. You failed two days, try another third day. Whole month failed, next month tried. Whole year failed, try another year. So you see?
So strive hard to subdue your afflictive emotions. You know? So we cannot be again, we discussed earlier. We cannot be unstable practitioner, and we have to be very consistent. You know?
It cannot be inconsistent practitioner. We have to be very consistent. You know? Never give up. And aim for the greatest one.
You know? Aim for enlightenment. And the the most obstacle is the delusions that you create emotion. So how much time it takes? How much time it takes, how much hardship that you have to go through, you know, that you will never give up.
If today you feel difficult, you know, you try to comfort yourself. And the way to comfort is to to to go to the place or or talk to a people, those who can inspire you in dharma. So like like a dharma centers, dharma brothers and sisters, or especially, you know, read of a guru’s biography. You know, read your guru’s biography or think of guru’s, you know, the kindness, their abilities, their qualities. You know?
Then then also, You know, naturally, one will naturally, you know, it will help you to comfort and at least not totally give up. So then when next day come, then You know? And that’s relevant to never give up. Yeah? Earnestly apply.
It is a study especially antidote. Means to fight with the negative emotions. You know, we have to be very serious because the negative emotion is extremely serious serious to us. You know, the when anger comes, they’re so serious to us. You know, anger, jealousy, pride, and all those negative emotions they are super serious.
You know, they really mean it. You know, they really mean to harm, you know, harm us. They’re not they’re not making joke. They’re not playing with us or or whatever. They’re really mean.
They’re seriously mean to destroy us. So if we are not serious enough, if we are not more serious than them, we can. You know, we give up. So you see? So seriously apply the apply to this Somehow, that itself also make you more angry.
You know? So so so you might give up. Even though you are quite serious, but you might give up. So remember the teaching that, you know, this great kind of a master, the United one, Then analyze the way diluted mental projection arise in relation to the object that act as their basis. So now here, I have to talk about emptiness.
You know? Then analyze the way diluted mental projection arise in relation to the object that act as their basis. The problem lies here. You know? We can’t handle our emotion.
We can’t handle our emotion. The thing is we never really, you know, analyze where the problem actually comes from. We try to fight just the the mind. Let’s say anger come, just immediately, no. Don’t get angry.
Don’t get angry. Angry. Angry. No. Away.
Angry. You know, that that that doesn’t help. You know? We need to find the the basis. Their basis.
You know? Their basis. So, like, sub the the the most disturbing emotion, self-grasping mind. You know? Self charging mind towards itself, and self charging mind towards phenomena or towards aggregates.
You know? That is the root cause for saṃsāra, and that’s the root cause for us never to be liberated, you know, which is a total obstruction to, you know, realizing emptiness. You know? Why we cannot gain the realization of emptiness? Because the the opposition, which is the the negation, which is the self-grasping mind towards the self, or you can call it the self-grasping mind itself and self-grasping mind towards the outer phenomena or aggregates.
You know? The the root problem, the root cause is we see we see oneself, the eye, exists from its own side. You know? I exist without without depending without depending on any cause and conditions and part and parts. You know?
The I just simply, solidly exist ever then, and that manner is existing from its own side. You know, like, that existing from its own side. Similar to the aggregates, our form aggregates, feeling aggregates, mental aggregates, you know, compositional aggregates, and including the external external phenomena such as book, table, house, car, enemy, friends, enlightenment, hell, saṃsāra, karma, refuge. Every single of those, through our mental perception, is self independent and existent. And the mental perception which perceives self independent existence itself is the heaviest, ignorant mind.
You know? That itself is the heaviest, the very heaviest ignorant mind. You know? Then and we we we kind of we kind of understand that. We kind of understand we kind of simply accept without understanding by simply reading the book It is in the nature of emptiness.
We do kind of accept without totally convincing ourselves through the analysis, which here, through the analysis, the investigation and analysis without going through the investigation and analysis towards exist towards the basis of the existent where we project is the independent existence of the the the phenomenon. Due to that, we still we still ignore it. Never awaken. We never awaken. So due to that due to that, we cannot totally let go of pain of self grasping.
You know? The pain of self grasping, like, if somebody scold you, you know, you feel pain. It’s too early because of one cannot let go of self grasping or saturation. You know? Grasping or self-cherishing.
You know? We feel pride. We feel very proud when somebody praises us. You know? The ego, which is in the nature of total disturbing mind.
You know, why we have that? Because we are we truly didn’t understand the actual the the true nature of the existence of the eye. Similar to the outer objects such as, saying that this is my hand. This is my This is my possession. This is my enemy.
This is my friend. We cannot let go. We cannot let go this discriminated mind because we are not totally convinced the emptiness. We are not totally convinced the true nature of those alter existing or the outer objects through the investigation and analysis meditation, practice. So due to that, we cannot let go of anime.
We cannot let go of friend. We cannot detach our friends. You know? Because we cannot detach of the friends, we generate you know, we cannot detach of the the loved one. We generate the deeply emotional attachment, desires, attraction.
We cannot let go. We cannot let detach of the enemy due to that our afflictive emotion is anger, hatred. You know, anger, hatred. So due to that, due to not realizing emptiness, the consequence of our mental actions imprinted as karma, negative karma. Because of the all the all the actions, the mental actions, physical actions, verbal actions, are introduced by the the ignorant mind which which never realized the true nature of the existing or true nature of that particular action.
Due to that, we will never be free from the saṃsāra. As earlier, I quote the Lam Rim teaching, become Buddha. You know, you need to be free from saṃsāra. The reason is if we are not if we don’t realize samsiness, we are unable to cut the creation of karma. As long as we cannot cut the creation of karma, we will never be free from the river which is forced by karma within the cycle, within the six realms.
So we will circle. You know? We do accumulate some virtuous karma. We’re born as a human being. You know?
But so so much suffering. We do negative karma, then we’re born into hell realm or or lower realm. We definitely do suffer so much. So even though we might obtain temporary happiness, but one will never be free from the entire aspect of saṃsāra. The reason is we cannot be free from karma.
You know? And the reason why we cannot be free from karma, because we cannot be free from the root of the karma. The root of the karma is the the the ignorant the the the delusion the root of the delusion, the ignorant mind, So now so now how to investigate, how to analyze, how to apply these two important in a way which, you know, which advice from the teaching for us to be awakened. You know? So so, again, the the ignorance of self towards the phenomena.
When this emotion or when this ignorant came into our life, first the ignorant towards the phenomena came came into us first. Then that drive to this, the ignorance of self-grasping of person. You You hear it again? You know, the the the ignorant mind, the the the the ignorant delusion came into came into being. First, the ignorant towards the phenomena, towards other phenomena, not the person.
You know? Not the person. Due to the ignorant But when you go to purify, we have to purify in another way. First, we have to purify the self grasping of person. Then purify the self grasping of the phenomena.
The order is first purify the self-independent grasping of the person. Then after that, one will gain some kind of greater wisdom to able to purify the self grasping on phenomena. So how to go about the purification? By applying the investigation and analysis without any relation to the aggregates, without any relation to parts and particles and cause and conditions. You know, my instinctive mind, you know, projects or instinctive mind perceives this me as a self-emanated, self-independently existent entity.
Self independent emanation. Self independent emanation. We we perceive like that. We grasp like that. We accept like that.
We live a life like that. We handle ourselves like that. We get things based on this principle. We hate things we do not like based on this principle. We want enlightenment based on this principle.
We do not want saṃsāra also based on this principle. This this case is one. But if you go to investigate, if you go to analyze, that eye, you can you you when you go to trace that, ultimately, you can’t find. You can’t find. And the only the base that you can go to search is to the physical aggregates and the mental aggregates.
Physical aggregates and mental aggregates. Or physical phenomena and consciousness phenomena. Only these two philometer, where we can go and trace or where we can go and search for it, whether the eye is, whether the eye how you how are you usually perceived in that really way truly exist in that really manner or not? So go to search in my physical evidence that without investigation, if somebody calls Zopa, I I I it’s me here. You know?
It’s me. Very, very spontaneous. It’s me here. You know? If somebody it is like here.
It’s it’s like it’s like self emanated. Boom. It’s here. Self because self emanated self emanated. You know?
So when somebody calls your name, you know, you will never say, I’m here. I’m here. You will notice that. I’m here. I’m here.
You will you will point you will point towards this much. You will not It’s not maybe, but I like it once you point Sometimes you do point to your picture. Some of the picture or maybe the where you wanna know the the the statue, you might point. It’s not maybe, but I like it mostly. Yeah.
So and, again, because of that because of that kind of, like, concrete self embedded eye, all the problems start, including karma’s bonds. Samsāra’s bonds. You know, nirvana never happened. You know? Samsāra never ends.
You know? And that is the root. That’s all about it. Because as long as we have that kind of instinctive mind, and we we do act our body, we do, you know, function our body, decision, and mind based on this principle or based on this base. It’s entire effect of creation are negative karma, including offering mandala to Buddha.
Also negative karma. Endless ones rebirth within the saṃsāra, not beyond saṃsāra. That’s why it cannot be liberated. The reason I didn’t go back, because of not realizing the true nature, which is emptiness of I. You know?
Now that’s, you know, like, up and sit down and and and think carefully. And do I really exist somewhere? First of all, the whole thing is me. Whole whole thing is me. There’s a danger might might might kind of have some kind of reason for you to think that I’m I’m I am the one, the whole thing.
The whole thing. So then you should ask the question, what do you mean by you, that whole thing? That you, the whole thing. Yeah. See?
That you, the whole thing. That means I knows the limbs, all the formation, you know, is the is the all the formation that is up. It’s the it’s the I or it’s the me. That’s the tendency. Now now we further discussion, okay, let’s think ourselves.
The I or the the instinct self existing I that we used to think after investigating, we start to find that the whole thing, the composition of whole thing is me, that is in this mind. We might accept that. And there’s many practitioners do accept that it’s the it’s not. But the fact quite subtle and extreme negation, which earlier is good, you know, such as Vaibhāṣika, Sautrāntika, and Cittamātra schools, they are unable to fully negate it The whole thing, the form the the the existence of the formation that is the me, the I, the existing I. Yes.
Of course, independent self existent I is nonexistent. In that base view based on that view, even that is a fault. But just now, don’t you feel that you’re kind of accepting the whole thing? Sounds like a dependent arising. You know?
Dependent on the part and particles, you know, hair, limbs, feet, you know, the organs put together. Then after that, label. I it’s it sounds like that is quite quite quite quite relevant. For me, at first, it sounds like irrelevant. But even that is a fault.
So we have to go through a detailed investigation, the detailed analyzing process, how that become fault. How that become formed. Because that is very much similar to the the actual existing eye, which is normally called the I which is based on a collection of the parts and particles and aggregates, which is called the the eye, which is the existing dependent eye. You know? But that is what so we have to go through go investigate and analyze how that being a fault in relation to the chariot analogy.
Yeah. So at the moment, we say that is fault. So the easier than that, other than that, if your head happened to be your I, then how about your hand? So that hand also is going to be I. So now become two I.
Think I think they’re also teaching on. So many hours talk. The person who listening, how come you’re not talking about I and I just ask them. What’s big deal about this I? So there’s a measure.
So, anyway, there’s a measure. So anyway so is it so yeah. Hand is not eye. So it’s it’s quite easy to investigate. But this is necessary.
Must investigate. That helps for us to reduce the the grasping mind towards the self. You know? And gradually, that will lead us to even, you know, let go of the grasping too, of, The the whole thing that called eye. Even that, you can be able to rid of it.
The moment one can able to rid of it, it will really come to a very, you know, very high state that you are very close to to realize what really means by depending on rising or what really means by the emptiness nature of yourself. You know? So so then after investigating all and I is two different entities and touching an object. From there, it already already fall to say that your consciousness, your mind is you or I. So then so if you go more detail, then you divide, you know, let’s say divide one minute’s consciousness into, you know, into a different moments.
So within one minute, there will be, I mean, hundreds and hundreds of moments of consciousness or moments of mind. And those every and which the moment of the consciousness is you or the eye? If you say the first moment, then how about the second moment? Then how about the third moment? You know, there’s a hundreds of momentaries of consciousness.
And at the end, there’s a day that the fall will arise. One self becoming hundredths. one’s self is only one, but then because of the different momentaries, you establish as I, that brings about the fault of oneself becoming hundreds. So, again, you need to default. And more subtle than that, one can define, you know, investigate, or analyze, you know, every single momentary of the consciousness from beginning of this life up to now and from here up to, you know, become Buddha or whatever.
You know? So so so, again, instead of actualizing emptiness, one might even bring more concrete consciousness. Yeah? And those every single consciousness is is a is a numberless momentaries. And that the indivisible consciousness is a danger of becoming the self-existent I.
You know? And, again, the way to find the fault is through the momentary investigation. Because each and every individual momentary investigation, the fault is that one might become numberless. Then, again, question might arise Question might arise in your mind. Of course, it’s numberless.
My beginningless lifetime is numberless. My consciousness is numberless. That doesn’t bring me any hope of seeing my consciousness from every lifetime as a me because my life is numberless. My life is numberless, and my life going to be numberless. So consciousness is numberless.
My life is numberless. That that that is just nice. That is me. So I’m able to establish that ever in this life. Oh, no.
No. No. So you have to answer? No. No.
How I cannot. You know, I cannot. Then look into you. You are this present present life. You are this present life.
You have only one life. One eye. I only one eye. And how about you know, they’re even, like, say, from the birth to the death. Just right this very moment, You know?
But there’s a ten momentary of your consciousness. K? Do you exist ten momentary of this very moment present moment? Again, false comes. Yeah.
But the false comes when, again, it might go more subtle. Of course, I’m impermanent. Me is impermanent. Me is momentary changes. You know?
I keep changing. You know? So if the consciousness says a hundred momentary within one minute, my me, also there’s a hundred momentaries of me there. So that again brings me is that the consciousness itself? Me?
You know, the consciousness has still become me because consciousness within one minute, right, this very moment, there’s a hundred moment trips. Me too. I have hundred moment trips. Because one hour before me and this moment me is totally different. I’m only the of the one hour before the Nizoba.
I’m not the one hour before the Nizoba. I’m totally not the next day in Nizoba, and I’m totally not going to be that Nizoba for tomorrow. You know? The moment the next moment that is overcome, the first moment dies, cease. First moment of cease.
First moment of ice, it’s a big deal. Know? Throw back to yourself. You see your consciousness? Still you.
You see your consciousness is permanent. Your consciousness ever exists. You ever exists. You, beginningless life, endless life, you permanently, self independently, indecently. Oh, it sounds real.
You know, it it really sounds like you are right. You know? So now I also suck. So now now it sounds like really real, is it? I think so I say, no.
Now it’s like really a suck. So I get that something something is is is something is not clear. You know, there is a way, but there’s something is, like like like, troubling you troubling you. You you you are so fast you you are able to Okay. They they don’t.
Single independent single independent with independent without relying on the particle particles. Do you really investigate this self independent industry or not? When you investigate that, you just try to get it controlled. Okay. So maybe maybe we put here for us to not created by God.
So and I is definitely not consciousness. Me is not my consciousness. You know? And me is definitely not my. You know?
So if we can able to establish or analyze properly, analyze, you know, very detail in this manner, we start to gain natural kind of detachment towards the like, you know, like, you know, like, professions and, you know, like, so, anyway, so we can leave the design. We said from here, we we we we give a question to each one of us, then we go and and and search the answer. We go and search answer. Then if you have any suggestions or if you have any cautions based on this because caution helps. When you ask caution on this difficulty, then there is some kind of, like, an answer.
You know? Are very good to to say these words. We are very good. So the the investigation side, the analytical side, we have to we have to do some work. Then based on analyzing analysis, you know, finding yourself into you within your mind and within your body.
And from there, whatever question comes, Yeah. And you’re you’re right. We we are normally, the the grasping is at the present moment eye. The instinct, you know, the present moment are present moment phenomena. The the rest of the graspings are, like like, once a while, we we go to memory recall.
But that that naturally lies within our imprint. That is the ignorant itself. Very heavy inside that. But then but in in everyday to day life, we always ignore it. We always misinterpret the the the the true nature of the existing.
But, you know, Just open eye. The eye perception perceive independent existence of the killer. When I look at you, the you know, the knowledge knowledge, explain anything. Just look at that that perception itself. It’s a perception of independent existence.
You know? I me, that itself is a a self independent existence perception on myself. You know? And that is the ayurvedic. You know?
So it’s like every single what you hear, what you think, what you you know? Every single perception is totally in the instinct of ignorance. Because of that, that could because of that, that could ignorant. Because of whatever action we do is totally guided by ignorant. The ignorant, especially the ignorant of inherent existence.
Ignorant. The heaviest ignorant. K? So so we we we discussed, you know, like, totally we are discussed this this this what do you call it? Inherent existing discussion.
You know, our mind, we don’t we don’t tell us that we are actually discussing the the initiated by self-grasping mind or the inherently existing mind. But actually, we are in that. We are initiated by that mind itself. Okay. So so this is why but how to how to how to to convince us that we are in that manner?
Scripturally, we must say, yeah, we are wrong. Yes. But in living us, our heart, we we are not, So the moment you wanna achieve the direct realization on emptiness of this mark, your mind will be be instinct spontaneous nature in emptiness realization in relation to all the existing elements. So you see? So our effort is we need to put effort in three things.
One is the emptiness of self. Second is emptiness of the aggregates, and aggregates can be one of the areas. Thirdly, the emptiness of one of the outer phenomena can be marked, booked, anything. Once you gain the very a vivid realization on form, you know, every single outer phenomena, the moment you see perceive your perception is lack of inherent existence. Once you once you gain that realization, lack of inherent existence of a form.
Every other outer phenomena, when you proceed, you perceive in the nature of lack of inherent existence. But that had to be that had to So so he used this true practice as a as a main tool to purify the karma. He used this true So the basis of analysis, I and the etiquette. Now the etiquette include the autophenomenon also. So these two are the basis.
So then analyze the way deluded mental. Oh, I I think you mean us. We not not enough. Cannot. Yeah.
I would say without understanding and and just purification, you know, even the purification itself also inherent this in purification also, even though we are doing some good parts, but we are constant in the accommodation of karma. You see? You see? Constant. We are we are doing very good.
We are actually very, very good. We are doing very our best. But we are also without any effort, without nobody’s inspiration, we are constant accumulation of karma because of the instinctive nature of the perception of inherent existence. The ignorance because of that ignorance, we are how much practice we are doing, we’re still in that as long as we don’t have the wisdom realizing end of this. So so now you see so sometimes when you go like that, it’s, like, very discouraging.
Like, you know, and, like, not possible. You know? But that is a fact. But that is a fact. But, of course, we cannot cannot give up rest of the purification practice, accumulation of merit, because that helps for us to, you know, gain more and more wisdom.
You know? Learning Dharma is Dharma. You know? That that somehow, it has a blessing. It has the like, the but but the mind is, like, kind of can can expand without any, like, boundaries.
You know? One day, suddenly, boom. Boom. You know? Some some some extra understanding comes.
You know, mentioned in the he mentioned during the the he gave a commentary, a combined commentary of Seven Point Mind Training with Lamrim in Dharamsala. So he said, you know, he he’s not he he don’t inspire He don’t inspire or he don’t admire or courage. You know, Dharma practitioner say, I want to become Buddha within one lifetime. You know? And I’m practicing that one to become one lifetime.
He said he rather inspires, he rather encourages those practitioners that say, I will practice, I will become Buddha in three countless eons. Even if it takes three countless eons, I will practice Dharma. I will never give up Dharma. You You say that when once you have such a, you know, very vast extent vision or, like, a journey. Like, you know, what what would be quite easy to overcome, like like, those temporary obstacles because you know it’s not easy, and it’s very fun, and you will try your best.
But once you have a very short-sighted view that you wanna become Buddha in this life, so that makes sense. But, of course, we should have both. No. I I believe we should have both. Because by by, you know, by having the fundamental motivation and understanding that to become Buddha, you know, even my take three.
But while obtaining such a question, I must try my very best to obtain an enlightened realization within one lifetime. So these two come together and be perfect. So you will work harder because you see the time is very short. But yet, something goes wrong, you will not give up because you still have assurance for three countless eons. I put that.
So it says, then analyze the way diluted mental projection arise. You see? How the the what do you call the inherent you know, the spontaneous inherent arise. We should analyze it. And how to analyze that?
That should analyze in relation to the object that acts as their basis, which is I, the aggregates, the mind, the objects. You know, how inherent existent, you know, perception is always there based on me, myself, based on my aggregates, my hands, my limbs, or including my mind, including my mouth, my room, and that room. So so so to to to to analyze that. So then by applying the antidotes by applying antidotes, this antidotes here referred to it while doing such extensive analysis on emptiness, One might encounter hardships. One might encounter obstacles, you know, even, like, mental sufferings or even, like, discouragement comes.
All sort of, you know, negative emotion may arise. Then apply antidotes. Aditotes are accommodation, merits, you know, reliance to guru, you know, and purification of, like, the karmas. So those, you know, like like like, how engage So until to the all the different source of antidotes, accumulation, air purification, and use the knowledge that you have learned, you know, the the the techniques how to analyze it, all come together, he he suddenly, boom. You know?
The the he has the perception of, like, an So from here on, then also always make pledge or always make a bow or always make a prayer or at least make a supplication, saying, expressing all the time. From here on, I will never allow my mind stream to be tainted by these afflictions. Means I will be always mindful, alert. You know, I will always I will my mind will be never away from analyzing the true nature of the existence. I will my mind will be never away from the analyzing the true nature of the act, the actions performed through my body, mind.
So that means whatever action you do, whatever thought arise, whatever thing you see, the mind the the perception trouble with the investigation. The perception trouble with the analyze analysis. Let’s say, I see the mindfulness, the the the the mindfulness of analytical and investigation into the base travel together with the perception. So one should pray to do that. One should make a supplication to do that.
And so that one can always remember, you know, one always, like, familiar remember to make sure that in relation with any object, one will always analyze the object whether it’s inherent or lagging. Like that. So you cultivate familiarity with the protective armor for the future. So that at the same time, you know, the armor here referring to the mindfulness. The armor refer to mindfulness.
You you should you should wear you should your mind should be totally, you know, like a wearing armor. Your mind should be totally alert with the with the the the mindfulness mind that whenever you whenever you project the object or perceive the object through the five senses, and your investigation mind, analytical mind, should travel simultaneously. So that at least one will not have a kind of genuine, solid, ignorant mental state. You know? At least some mixture.
You know? Gradually, the ignorant mind will be less and less. And then one day, one will realize that every single perception is whatever you perceive, all objects are not going in very distant. Thus, with these two methods of applying antidotes, the past and future, it’s purifying your past afflictions. So it’s in particularly, you know, the ignorant mind and, of course, the rest of the other afflictive emotions.
You know, whenever those implicated emotions come, one should apply this two two methods, investigation, analysis. You know, once you apply the the these methods, if somebody get angry towards you, whether anger is truly come from that person or not. You know? Where the anger come from? From the mouth, from the eyes, from the hand, or from the heart, or from where?
You know? So then you you you you you’re able to establish what the anger is. It’s not from the person because the person does not exist in the form. Now that that person does not exist in the mind also. So where the anchor come from?
Oh, the anger, in fact, comes from nowhere? Then how about the anger then? In fact, your own afflictive emotion, your own ignorance is the one who called that anger, who simply labeled that as anger. That’s why they become anger. You know, some people, you know, show anger, they feel so happy.
Some people show anger, they feel so sad. You know? So it’s this depend on how you proceed. Majority of all people, when somebody get boom, people get upset. People get feel, you know, bad.
When people smile, people get get happy. But in some people in the world, when people smile at you, they feel sad. When people get angry towards you, they feel okay. You know, there’s such people. When you smile at them, they feel, you know, like, why you’re smiling at me?
They get extremely upset with you. You know? You ignore them, they feel happy. You know, they said they said you know? So that’s why he’s not in.
He said that when he traveled to Europe countries, you know, he always tried to, like, you know, like, what do call? Vow to everybody and, you know, put on smile to him. You know, I would say smile to everybody. So when he was going out from, like, the gate, the the on top of the the the attendant on top of the gate, there’s one lady said that I’m very disappointed that you you you look at me and smile at me. I’m very unhappy.
So so he’s gonna say, never mind. You know, there is a people that who don’t appreciate smile, but the majority of the people, they still appreciate smile. So you never give up smiling to people. So it’s just like but it you know, what I mean is it’s it’s it’s about how you perceive things things and how you perceive things. Problem, you know, a similar problem to two person, one person perceives so intense.
One person for another person, this problem is nothing. You know? You know? So it’s like all are you know, it’s based on your own mental projection. So that’s why go back to Nāgārjuna’s view, present to your view.
He says, every single thought, every single existence are merely imputed by mind, merely labeled by mind. There’s nothing is existing on its own side. And and this might also may be dependently. Dependently exists in the manner of total dependent on the mental projection. Total dependent on the imputation only.
Nonexist, not nonexistent is there’s no base at all where you can able to trace that that is the existing. That is the existing itself. You can you can’t trace. You can’t you can’t find. See?
That’s why every single phenomenon exist but not exist. You know? So so there’s a problem exist, also nonexist. So if your mind projecting this, it exists. If your mind impure nonexistent, it doesn’t exist.
But exists exists ultimately, independently in the in the in the in the fact, nothing ultimately independently exists. So therefore, it’s why not you project, you perceive only positive. So so the the person which in this maybe labeled has the ability to feel the feeling. So you will feel happiness when you perceive, when you project positive. And you, the person the person or the eye, which exists many labels in the collation of the aggregates.
If the person want to suffer, then think negative. Then project negative. And and also impute negative. Say negative, then you will suffer. So therefore, there’s no outer creator.
The creator is your own mind. So everything comes back to your mind. Everything. So you wanna be happy? Be happy.
Exactly. You know? If you don’t wanna be happy, it’s also up to you. You can be not happy also, but you can be happy also. But it’s totally up to your mind.
Yeah. So so it’s it’s it’s like that. That’s with the treatment. So then with the treatment method of applying the antidotes to the past and future, it’s really it’s trying to, like, to eliminate the afflictions. You cultivate familiarity with the protective armor for the future.
Thus, with this twin method for applying antidotes to the past and future afflictions, is try diligently to eliminate the afflictions. So one put one should put in a full effort to to actualize the realization and try to make less and lesser the afflictive emotions to So we are now beside the Mahākāla offering, we will go to the dedication prayers, page twenty four. Thank you for now. Hello? Hello?
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