Bodhgaya Teachings: 2006 (Audio and Unedited Transcript)

By Kyabje Lama Zopa Rinpoche
Root Institute, Bodhgaya, India 2006 (Archive #1588)

Days 1-3 of teachings given at Root Institute, Bodhgaya, India, December 26-31, 2006. Included are a Maitreya Buddha puja, teachings and meditations on Maitreya, and oral transmissions of the Maitreya mantra, Maitreya prayer and King of Prayers.

Click on the audio links to listen to that portion of the teaching and read along with the unedited transcript. You can listen to Days 4-6 here.

Day Two: How we create wrong concepts, why we need Dharma

So, what I was saying before is that, so the person haven’t met Dharma, did not study Dharma, so there’s no meditation, so then can’t discover the root of the problem, that his own mind, concept is the root of the problem, all the wrong concepts, then particular the wrong concepts, while there’s no I in these aggregates, in this body, there’s I, there’s self, but there’s no, while there’s no I in this body, while there’s no I on these aggregates, while there’s no such thing, cannot find on these aggregates, such a real I you can’t find neither in this body nor on these aggregates, and can’t find anywhere. Can’t find anywhere. So while that, while such that I is totally nonexistent, totally nonexistent, it exists nowhere, but then believing it is there, but believing that it is inside this body or believing that it is on these aggregates. So, these unnecessary, so the root of all, if you analyze the root of all the suffering, the root of all the delusions, this ignorance, if you analyze, so it is something that totally doesn’t make sense, total nonsense. While there’s no such I in these aggregates, can’t find, while there’s no such I on, neither inside this body nor on the aggregates, neither this real I in the sense existing from its own side, neither that, then if you go even more subtle, neither that nor even what is merely labeled by mind, that which exists, I which exists, so that one is what is merely labeled by mind, and even that can’t find on a specific place of body, can’t find. Even that, the body you can’t find, and on the, above the aggregates, association of body and mind, above the aggregates, a specific place you can’t find, even the merely labeled one. So if you go into more subtle analysis, even that you can’t find in a specific place, above the aggregates.

So like you can’t find table, the merely labeled table, if you look for, can’t find where it is, the specific, on the specific part of the table, where is it, so, specific spot, the merely labeled table is here, then on this part, then on the sides, where it is, can’t find. So more subtle analysis, you can’t find, even what it exists, what exists is what is merely labeled by mind, but even that can’t find on the specific spot. So same with the I. So if you do analysis, can’t find, if you specifically look for. Even that, on the base, inside this body or normally we believe there’s a real I in this body, that’s why I’m talking about according to our concept, normal concept, daily life concept, I’m talking that. Even though it’s not mentioned in the teachings, particular, normally that way, that kind of wrong view, not normally mentioned. Maybe sometimes in mahamudra teachings, something, sometimes there’s mentioned that, detail, what is really the ignorance, what is really the root of samsara, ignorance is, when you, when it’s analyzed, the unmistaken one, so then there are many other wrong ones, which it’s not. Or sometimes something, you feel some solid I inside the body, something like stick, like having put a stick inside the body or things like that or there are many different experiences. So nothing of those is the gak-cha, object to be refuted, any of those experiences. So there’s, the gak-cha is something very subtle, nothing any of those, there are many other different experiences like that, so nothing of those.

So however, but we normally believe that there’s I inside this body, so for example, while you’re listening to my talk, maybe you’re also thinking that way, I’m talking, so I’m talking, there’s a real I inside this body talking, which is not there. So however, so whatever’s there, so what I’m saying is, while there’s no such thing, such an I inside this body nor on the aggregates, so not only that, not only the real I but even the merely labeled I could not find, which exists but you could not find in a particular spot, on the base. So therefore, so this, there’s nobody who says I’m going to kill you if you don’t believe, if you don’t believe that there’s I inside this body or if you don’t believe on these aggregates that there’s I, you must believe there’s I on these aggregates, however, there’s nobody who pushes you, who says I’m going to kill you if you don’t believe in this. There’s nobody.

So it’s, however, this, so the very root of the delusion and karma, all the sufferings, if you analyze, this concept, that this concept, way of thinking, just mistaken in the way of thinking, that it’s just total nonsense, total nonsense, complete nonsense, childish, total nonsense. It’s like a child put the feet in, when they play in the mud, when the play in the sand or mud, they put their feet then cover with the mud, then you pull out the feet then it’s, This is my house. If somebody break this then you become, it become huge problem. Anyway, however, it’s just this mistaken way of thinking, this is total nonsense. While there’s no such I, while there’s no real I in these aggregates, in this body, neither that, neither inside this body nor on this association of body and mind, it exists nowhere. It exists nowhere. And that yeah, so to go more finer, more subtle, more finer, then even the I which exists, that which is merely imputed by mind, not that exists from its own side, not that which exists from its own side, how to say, not existing from its own side, which is merely labeled by mind, but can’t, even that can’t find on this particular spot, on the base, particular spot, can’t find. So where is it, can’t find on the base. So therefore, so that is the reality, but you create this belief that there’s I not just merely labeled by mind but something exists from its own side, something additional, additional something more, something additional, something more than what is merely imputed by mind, something, a real I inside this body or on the aggregates, this association of body and mind. So however, while there’s nothing there slightest even atom of that I, at all, totally nonexistent, such that I is totally nonexistent anywhere. It’s totally nonexistent, it exists nowhere. That’s the reality, that’s totally empty, totally nonexistent, totally empty. There’s no slightest even atom of this I existing from its own side. So while, that’s the reality, that’s the ultimate reality, while it is like this, then we let our mind believe opposite, so as I mentioned before, even though it exists in mere name, even though it functions in mere name, even though it functions, it exists in mere name, it functions in mere name, it does activities in mere name, it experiences in mere name, happiness, suffering, in mere name, and the one who experiences exists in mere name and what it experiences is in mere name, all the effect whatever experiences in mere name. So that is the reality.

So therefore, it becomes, the root, the very root of all the delusion and karma, all the sufferings, like this, something totally doesn’t make sense. But then let’s think this way. But then, when you have a headache, many headaches, how painful it is. That resulted from that, resulted from that wrong concept, the ignorance, when you have, one example, a simple example, a headache, many headaches, how it’s painful, toothache, when you have toothache, how so painful it is, which resulted from that ignorance, from that ignorance which is nonsense, that concept, belief, wrong belief it’s nonsense. So, but the effect, when you have toothache it’s so painful, it’s unbearable. Then similar, death which comes from there is so scary, which is created by that wrong concept, it’s so scary, which came from that, which is produced by that, death. And then all these, old age, so scary, all that, each time when you see one more wrinkle on the body, one more white hair or one more wrinkle on the body, so, which came from that ignorance, but it’s, what I’m ?changing, I’m using the example of the result, something very unbearable. So then the relationship problems, when you’re left by the one whom you love most, whom you, suddenly one day they left you, then it becomes hell. Then your life become hell, hell, that how many, even you are eating billion dollar cost food, you can’t enjoy. Even you are living in the house made of diamond, apartment made of diamond and floors all gold, the pillars are diamond or silver, anyway, so anyway , even one is living in that, it means nothing, so because your life is completely overwhelmed by this sadness or the, lost object of attachment, yeah, and the hurt, the pain, hurt in your heart, unbelievable hurt, not heart, hurt, for years and years. For years and years you cry and then you can’t enjoy the life, all this wealth can’t enjoy, it means nothing for the mind, so because of the problem, yeah, means nothing, can’t enjoy. Normally a million dollars, a billion dollars cost of dress you wear, nothing, so, no different from wearing, no difference from wearing a $10 dress, $5 dress.

So anyway, it’s so painful, but you feel, painful, unimaginable, unbearable, then, so, many years you go to see a psychologist and psychiatrist, consultation, difficult, so however, result is like this, so unbearable, but the root, it’s just this concept, this wrong concept, kind of nonsense, this wrong belief. This is without talking about the hell, without talking about the suffering of the hell realms or hungry ghosts, animals, but just the human suffering, so how it’s so unbearable.

So anyway, so this is so anyway, so this started from that man’s story, that guy from London, so started from talking that.

So anyway, so, so here, just going back, just as introduction that I want to mention that, so why we need to practice Dharma, meditation, so this is without talking about reincarnation, this is without talking past, future lives, reincarnation, karma, just this life. Without meditation, without Dharma, spiritual practice, without that, what happens? If one doesn’t practice this, then what happens this life? So, you have the external profession, degree from college, university, all these things, you know how to do professional cleaning, professional secretary, professional manager, professional director or whatever, all these things, then you learned, you got degree, everything, how to do externally, actually you have. Now, so here what I’m saying is, so if you don’t have inner profession, Dharma, the spiritual practice or meditation, if you don’t have that, if that’s missing, if that is missing, you have only the external profession, externally how to do well, so then what happens, this way, then your mind doesn’t have, your mind has no support, your mind has no protection. Your mind has no refuge, your mind has no protection. Your mind has no protection. There’s no protection, there’s no support for your mind, for your heart.

So, [long pause] there’s no inner profession, Dharma or spiritual, you have the external profession, okay. So, what happens here now, so [pause] there’s no antidote, there’s no protection from the anger, there’s no antidote, there’s no Dharma, there’s no antidote, there’s no mental medicine to heal the anger and this, there’s no Dharma, there’s no spiritual, there’s no inner profession to protect the mind from the self-cherishing thought, selfish mind. And the contentment, Dharma, the spiritual, the contentment, not following the desire, the contentment, the satisfaction, which gives satisfaction, not following the negative emotional mind, desire. [pause] That real Dharma, spiritual, that which gives satisfaction in the life, inner happiness, healthy mind, healthy body, which gives healthy mind, from the healthy mind, healthy body. The anger, selfish mind, those, attachment, you have external profession, everything, but you have no refuge. Without inner profession, Dharma, meditation, you have no refuge, so then all these negative emotional thoughts rises. So then that’s what makes the mind unhealthy, makes the body unhealthy, like scientifically what proved, among the many people, there’s more possibility of heart attack among the people who have impatient nature, more angry nature, there’s more possibility of heart attack, that’s proved, scientifically proved and statistics, ?did number, and so it’s nowadays, yeah, those are scientifically proved with statistics, there’s more number of heart attacks and people dying of heart attacks, all these things, among people who are very angry, impatient nature.

So anyway, so then what happens, so since there’s no, the inner profession, Dharma, is not there, the spiritual, protecting yourself from negative emotional thoughts, the desire and so forth, anger, selfish mind, those things. So then what happens is, [a few words inaudible] then the negative mind, so then you’re, continuously you’re like the tsunami, like the water covered the whole city, the whole town, the whole city, completely covered, washed away, destroyed, so unbelievable shock and suffering happened, so like that, then constantly the desire, the negative emotional thought, desire, took over your heart, to your life, like a tsunami, the tsunami of desire, tsunami of negative emotional thought, desire, all the time, that tsunami of negative emotional thought desire is happening, took completely over you, took over, completely possessed, completely took over you, so daily life all the time, yourself no freedom at all, slightest, total _______.

So now, so therefore then, so for example, as I mentioned before, man in business, but also very famous, the very famous singers, actors, so even though they achieved, they become very famous, even though they become very famous in this world, that everybody knows, young people know, old people know, everybody in the world, east, west, north, south, everybody knows in this world, so even though you achieved all that, reputation, but there’s a lot of problems in your, a lot of unhappiness, a lot of problems in your life, in your heart, that filled with expectations and then so much worry, fear, there, somebody is become more famous than you, so much worry, fear, you’re going to do down, your reputation will go down many times or something is going to happen to you one day, your reputation will go down or somebody will become more famous than you, so there’s a lot of stress, there’s a lot of worry, fear, so which is caused by the attachment, the negative emotional thought attachment, the eight worldly dharmas, the attachment clinging to this life. The attachment, the eight worldly dharmas, the attachment, like the four desirable objects and unhappy with the four undesirable objects if it happens, it you encounter then you’re unhappy, eight worldly dharmas.

So, then commit suicide very easy to happen, due to selfish mind and due to the attachment ?in/and these things, negative emotional thoughts. When they didn’t achieve what they want, what they’re looking for, somebody harms, then it’s just a minute to commit suicide, so among those people there are many people commit suicide happening, you can see very clearly why it’s happening, things like that.

So there are many, so what I was trying to say is, without Dharma, without talking reincarnation, karma, just this life, if you don’t have, with external profession but if you don’t have Dharma along with that, in your life there’s no Dharma, meditation, the spiritual, Dharma, not following the negative emotional thoughts, giving freedom to yourself, so not allowing to be tortured by your negative emotional thoughts, the tsunami in your heart, in your life, by those negative emotional thoughts, tsunami, earthquake or tsunami by these negative emotional thoughts, so Dharma, not following these negative emotional, Dharma, the bodhicitta, Dharma, the good heart, protects you from self-cherishing. So you can see here now, if you have Dharma, the good heart, protects you from self-cherishing thought. Now here, so now here then with outer profession then you have inner profession, so much happiness, great peace in your heart and fulfillment, and then you’re able to cause so much happiness in your family and in the country, in the world, then if you think from life to life, to all sentient beings, you bring so much happiness, peace. So you can see very clearly the good heart, benefiting others, is the source of happiness for yourself and for all other living beings. You can see very clearly here.

So even that person’s not Buddhist, but who has good heart, along with the outer profession, you have a good heart, you can see huge differences in the life, in the life of that person, in the life of the family, in the life of all those animals, people, who are around that person, even the insects who are around that person, they don’t get killed, ants or whatever, mosquitoes, whatever animals, even the animals who are around a person who has good heart, Dharma, then do not harm others so there’s a lot of benefit, a lot of life saving from danger, from being killed, so there’s so much benefit. With the good heart then you purposely you do something good for others, it naturally happens in daily life wherever the person is, even if the person is not Buddhist. So even didn’t learn Dharma, even didn’t learn Buddhist teachings, so but person who has Dharma in their heart, so then it makes h-u-u-ge differences in the life of that person, and it makes h-u-u-ge differences to other, to the rest of the people, starting from family, children of the family, parents in the family, from there to rest of the world, it makes h-u-u-ge differences, so having the inner profession, the good heart, Dharma.

So then, as I mentioned the other one, so as long as there’s, from the selfish mind then how all, how much all the problems, one root is the selfish mind, that do not care others, do not think of others’ needs, others’ happiness. So then there’s constant harm to others because selfish mind is only thinking of oneself, your own happiness, so you don’t think of others, so then because of that, then many actions which harms others, thinking for the happiness of yourself but then with the selfish mind, many, all the activities, with the selfish mind, all the activities, so then harm, so many of those activities done with selfish mind harms others, directly or indirectly, brings a lot of disharmony and quarrel, then take the, leave the loss to others and give, take the profit, victory on oneself and loss to others. However, then it becomes source of so many problems in the life, in your life and cause so many problems to others, so many other sentient beings, including animals, so many human beings in this life and so many even animals that you harm, cause problems. Yeah, like that, it goes, I mean, then no question about, if you think about reincarnation, the life to life, that continuum of consciousness then goes, then harms directly or indirectly to the sentient beings, from life to life, all sentient beings.

So however, so it makes h-u-u-ge unbelievable difference having a good heart, the Dharma, the good heart, compassion, loving kindness. Unbelievable peace and happiness, success, real success and then to others in the world, in the family members, in the country, in the world, so much.

So now similar, the other thing is Dharma, the real Dharma, the renunciation or the, protecting your, taking, giving freedom to yourself, not allowing the negative emotional thought desire, to have tsunami of desire on yourself, protecting yourself. So yeah, then again there’s so much, you cut, then you have cut so much problems of this life, so much of the problems of this life, unhappiness, the relationship problems, even who has taken vows, in the Christian, Christian vows or the Buddhist, the ordination of vows, so here even in that case, then one able to practice, able to practice pure, there’s no danger, so by stop following the, by protecting, giving freedom to yourself, protecting from these negative emotional thoughts, desire, not allowing the tsunami of desire to happen on yourself. So you can see now here it brings so much freedom, it makes your life, brings so much freedom and so much, your mind become so much healthier, as well as the body, I mean, like this. So if we know that, if we meditated or if we analyze how the attachment, the eight worldly dharmas, the clinging to this life, all these relationship problems, all these many years of hurt, depression, disappointment, all this, you suffer again and again. You finish one package, you finish one package of suffering and then you begin another package, you open another package of the suffering of relationship. Then quite a number of years that is gone, then you open another one, begin another one, another package, the same thing, then, so from that, which comes from the negative emotional thoughts, by following that or by letting that take over you, the tsunami of that taking over oneself, so now here just looking a little bit that side, how there’s so much problem of this life, unhappiness of this life, based on attachment. So little bit, to have a little bit sight-seeing of that part of the life then you understand, now here look at, have sight-seeing on the, other sight-seeing the Dharma, by practicing Dharma, that incredible happiness and freedom. You cut, this way, by having Dharma, meditation, Dharma, in the life, not following these negative emotional thoughts, the desire, clinging to this life, grasping, now here you can see unbelievable, so much of the problems gone, you don’t experience. It’s very clear. So much of the problems, emotional problems, gone. And even no obstacle to practice Dharma, even somebody practicing Buddhadharma, practicing Dharma, or same, even other religion, living in the vows is same.

So, while there’s no Dharma, meditation in the life, without talking about reincarnation, karma, just this life, can see how unbelievable important, no choice, since you want happiness, you have to have Dharma in your life, inner profession. You have to have, no choice, since you want happiness. You have to have the renunciation, giving freedom to yourself from negative emotional thought, desire. Then, good heart, Dharma, the good heart, you have to have that. You have to have that. Since you want happiness, no choice, you have to have that. And so here, for your own happiness, you need Dharma, for your own happiness and the happiness of family, happiness of the whole world, otherwise you harm. I mean, basically, I think basically the three principles of the path, lam-rim.

So now, that’s just talking about this life. That’s just talking about this life’s happiness. But now the big thing that is, there’s death, there’s death. After birth, there’s death. Since we haven’t overcome, during our life if we haven’t overcome death by actualizing the path, by either actualizing the Lesser Vehicle path then you become arhat, like that, cease the delusions and the cause of delusions, the negative imprint or you achieve the Mahayana path, right-seeing path, path of meditation, those, then you overcome death or you achieve the tantric, Highest Tantric path, clear light, illusory body, clear light of meaning, so then you overcome death, you are free from death. So until you achieve those levels of path then you have to, we have to die, we have to die. After birth we have to die. So, after death, so the big thing is, the consciousness continues, doesn’t stop, doesn’t cease. The consciousness continues so, there’s no third, only two, either the suffering transmigratory beings, you reincarnate in hell, hungry ghost, animal realm, one of those, or the deva, human realm. So that depends on, whether a happy rebirth or suffering rebirth, lower rebirth, that is follows according to the karma. Like wherever the body goes the shadow follows, like Lama Tsongkhapa explained, so therefore, it’s all followed according to the karma, how the, the karma created in this life, this life, past lives.

So therefore, so now here, again the question is, if you don’t want to suffer, if you don’t want to suffer, if you want happiness after this life, so if you want happiness in this life, then that’s the same thing, that means you want happiness also after this life, that means also you want happiness, it’s the same thing. If you want happiness today, that means also you want happiness tomorrow, it’s the same thing. So therefore, what helps at the time of death and it’s something that can benefit, something that brings happiness in the life after this, that you can enjoy _________ happiness that’s only Dharma, only Dharma, nothing else, what can help at the time of death and what helps to have happiness in the future for you, long-term future, long-term future life to have happiness is only Dharma, nothing else. So therefore, by these reasons, then you need to practice Dharma, nothing else. So even that that should be practiced right away, because death can happen at any time, any moment it can happen, so therefore, must practice Dharma right away. Must, we should make preparation, we should work for that right away.

Then especially...