Teachings from the Nyung-nä Retreat (Audio and Unedited Transcripts)

By Kyabje Lama Zopa Rinpoche
Shakyamuni Center, Taichung, Taiwan (Archive #1605)

These recordings are from teachings on the nyung-nä practice given at Shakyamuni Center, Taiwan on 23-24 February 2007. The series includes an oral transmission of the nyung-nä text and the long Chenrezig mantra.

For more advice on nyung-nä practice, see Nyung-nä Teachings at Lawudo, a series of ten teachings given at Lawudo Retreat Centre, 1978. See also Nyung-nä Practice: Prostrations and Offerings and Rinpoche's Online Advice Book.

Animal blessing by Lama Zopa Rinpoche at Kurukulla Center, Massachusetts, 2007. Photo: Lorraine Greenfield.
Aryamanjushrisanghiti Sutra; Benefits of Nyung-Nä

So, I thought to come to see you before you go to bed. Before you go to bed. I thought to come to see you before you go to sleep.

Especially it’s a good time because your stomach’s empty, hungry, excellent! Usually the second day, at the end of the day, the end of the second day is the day starting difficulties. Then the third day early morning, so that’s why, so I thought maybe the right time to come to see you. If your stomach is full, it’s easy to fall asleep.

Because you are in silence, so I can say all the nasty things.

It’s a good time to tease.

So I thought maybe to do oral transmission of the nyung-nä sadhana, of the whole practice. I think I did in the past, I think I did in the past somewhere. Probably many of you remember received. Then, oral transmission of the very important text Aryamanjushrisanghiti. So maybe, not sure but maybe to do the oral transmission of that today.

[Huang Chun Ru: Rinpoche, Aryamanjushrisanghiti, what’s the meaning of the sanghiti?]

Sanghiti? [Chun Ru: What does that mean?]

Aryamanjushrisanghiti, arya manjushri is Manjushri, arya is exalted, because not only exalted from the ordinary beings who attained the path, ordinary beings, not only that, but by having actualized the transcendental wisdom directly perceiving emptiness, not only that but, not only by having omniscience exalted from even the arya beings, the bodhisattva arya beings, exalted even from them, having removed the subtle defilements, Arya Manjushri. Manjushri is soft, manju is soft and having removed disturbing-thought obscuration and then shri is having removed subtle obscurations, so manjus is the mind become soft by having removed disturbing-thought obscuration, then manjushri, shri, by having removed the subtle defilements, then shri. So having removed disturbing-thought obscuration, even the arhat has, but here having removed, but they haven’t removed the subtle defilements, so here having removed subtle defilements, so shri, manjushri.

So normally I say that in our daily life whenever we practice patience, make the mind soft, when there’s danger to rise anger, then we try to make the mind soft by practicing patience. That as well as one practice renunciation, the disturbing thoughts and attachment, stop that. And also disturbing thought, the ignorance, by having realized emptiness, cutting by the wisdom realizing emptiness, so then the mind become soft ?by that. So by having realization of bodhicitta, then the mind become peaceful, soft and peaceful from the selfish mind. So relating to the lam-rim then also there’s tantric path, that makes the mind more pure from the ordinary thoughts, the gross mind, those superstitious thoughts, dualistic mind. So having purified the subtle negative imprint projecting, that which projects truly existent appearance, so the subtle obscuration then the mind become Manjushri.

So in the daily life when we practice lam-rim, three principal aspects of the path to enlightenment, so we are trying to make the mind peaceful. So that’s the preparation, that become preparation little by little towards becoming Manjushri.

Sanghiti might be the same, must be the expounding the holy name, expounding well the holy name.

So maybe, perhaps maybe to do that oral transmission as well.

[Huang Chen Ru: Rinpoche, you said expounding well of the holy name?]

Expounding well the holy name.

[Chen Ru: Expounding well the holy name. Is that the same in Chinese, we have one translation say like True Name of Manjushri? Is that the same text?]

Yeah.

So it is, so able, so here, yeah, so anyway, the Aryamanjushrisanghiti, this is like the oceans that very extensive tantric teaching that which relates to all the four classes of tantra and one particular also Kalachakra, like deep like oceans, very extensive profound teachings, extremely profound. So I did request for commentary at San Francisco airport that to Kirti Tsenshab Rinpoche, Rinpoche happily accepted. This, I think probably this is one of Rinpoche’s kind of expertise, the commentary, the subject, ?Manjushri. But didn’t have enough merit to, probably one best one from whom to receive the commentary. There’s many commentaries by different great lamas, different lamas, there are many commentaries on that.

So anyway, it’s unbelievable thing again to recite that and also to, I mean, to hear that, become incredible purification and collect extensive merit, especially I thought maybe good to do the lung of that. Could perhaps it might turn out to be lung [high tone] than lung [low tone]. After some time. As it goes on. I hope not.

How do you say in Chinese lung? The lung?

[Chun Ru: Chi mei ping.]

Chi mei pi. Anyway, I don’t know about Chinese, but Westerners, before they met Buddhism, they never hear of the lung. But once they come to Nepal, India, after one year or something around then, then you hear that they have lung. Somehow they come to know lung, maybe the Tibetan doctors teach them lung or I’m not sure. Anyway, so but before there was no, you never hear lung, but after some months or one year then, “Oh, I have lung,” like that, then you hear.

So, unbelievable fortunate that here in this, yeah, unbelievable fortunate that this beginning of the year, new year, then able to do nyung-nä, especially on these to purify all the past negative karmas, to begin new life, so I think that’s extremely good, and also the special day of Buddha where each prostration becomes 100 million, each practice, each recitation of OM MANI PADME HUM and whatever practice you do, each offering become 100 million, so it’s an unbelievable thing to do, especially, doing other time then doing the Buddha’s special days where there’s many, other times only one day but here fifteen days so then able to do, as integrate with the special time of the Buddha, that every practice whatever you do becomes 100 million, so it’s unbelievable, so unbelievable fortunate.

So, yeah, I myself not fortunate because I’m unable to attend, so unfortunate. You’re fortunate. Since the doctor said diabetes, since the doctor mentioned diabetes then didn’t happen to take Eight Mahayana Precepts and then, able to give, able to take Eight Mahayana Precepts, the fasting, so then didn’t happen, so bad luck. Bad luck. From my side, bad luck, but, from your side, good luck!

So, [pause] the Compassion Buddha, so then why so fortunate to do the practice, to have opportunity to chant even just the mantra, OM MANI PADME HUM, besides the whole entire practice of nyung-nä, so fortunate. And it is normally said the Great Compassion Buddha is extremely quick to guide us sentient beings, [pause] close to sentient beings and extremely quick to guide that is because this Compassion Buddha, this buddha, is the embodiment of all the buddhas’ compassion. So that’s one thing. Because of that, why it’s quick to receive guidance, to receive help, blessings. And then among the Arya Avalokiteshvara or the Arya, the Exalted Compassionate-eye Looking deities, different types, there are many different types. Among them, the eleven face, thousand arms, thousand eyes, this aspect of Chenrezig, according to the tradition of the Gelongma Palmo, this has greater blessings. This particular aspect has great blessings, that we do meditation practice, the nyung-nä, with this aspect. And why is has greater blessings because the importance of the different colored heads and the hands, the implements and so forth, so the significations explained in the commentary.

And keeping this mantra or reciting this six-syllable mantra, the name of the Arya Avalokiteshvara, the six syllables, even merely keeping this or reciting this has greater benefit than having made offerings directly to unimaginable buddhas. It is said in the teachings that just merely, mere recitation or keeping this mantra, six syllables, which is the name of the Arya Avalokiteshvara, is greater, far more greater than the merits actually having made offering directly towards the unimaginable numbers of buddhas. Even that is due to the compassion that definitely benefits to all the sentient beings, all the transmigratory beings, without discrimination, without any partisanship, without any discrimination. And this six-syllable mantra it is blessed by all the buddhas of the ten directions, again and again, so all this by this reason. So therefore, if one makes request to this Arya Avalokiteshvara, this is same as making request to all the ten direction buddhas and bodhisattvas. If you recite this mantra then you achieve benefit of reciting all the mantras. So it’s something that, yeah, so all these benefits you get, that one can have faith and without effort you get all these benefits.

So this six-syllable mantra this is the root of all the 84,000 teachings, that which is the essence that all the buddhas’ intentions, view, intentions, that is integrated into the root, this is the root, this mantra is the root of the 84,000 teachings of Buddha, the essence, the one essence that integrated, integrated into one essence the intention of all the buddhas, the intention of all the ten-direction buddhas.

So the heart that which embodied into one, and this is the mantra of the heart of five types of buddha and Owner of the Secrecy, this is the mantra embodying or encompassing, this is the mantra encompassing every syllable of the heart of the five types of buddha and Owner of the Secrecy, the Vajrapani.

And this mantra is originator of all the collections of virtue and all the collections of happiness. This mantra is the root of all the panacea, happiness, attainments. And this great path, the higher rebirth and liberation, so which is, not only liberation from samsara, oceans of samsaric suffering and cause, delusion and karma, and cause of delusion, the negative imprint, not only that but also the great liberation, enlightenment, the great path to also enlightenment. Why? Because the particular benefit of reciting this mantra is to generate compassion within oneself, compassion towards each and every single living being, whose mind is obscured, those who are suffering, each and every single of those sentient beings. Wishing them to be free from all the defilements, all the sufferings, and not only that, on top of that then taking that responsibility on oneself to do it.

So as it is mentioned in the tantra which is called, Sung, generally translated as mantra, easy way, mantra, but meaning of the sung is, there’s different like this, sang nga, ring nga, sung nga, so the sung here, [pause] unforgettable memory and [pause] I don’t remember a hundred percent, awareness of the wisdom, unforgettable memory and wisdom, maybe wisdom, that second I don’t remember a hundred percent anyway, wisdom engaging in, abandoning nonvirtue and engaging in virtue, that’s probably what, sung, the meaning of sung. But just very simple, either you use just the Tibetan name sung or just the mantra, but the meaning of the sung is something like that explained.

So the tantra which is called Sung, the mantra of the Eleven-Face, the Arya Compassionate-eye Looking, enriched of power. So however, Arya Avalokiteshvara. So, By reciting my heart mantra, the sentient being receives the bodhisattvas’ biography, holy deeds, receiving the heart of all the Victors, called heart of the transcendental wisdom. However, what it’s saying, in short, the sentient beings tormented by various sufferings then my heart mantra will abide and guide them and give help, become guide, support for them.

And also the harm-givers, the rising harm, the harm-givers, those rising the spirits, the flesh-eaters or the spirits, those who become violent or who rises harm, then this heart hooks, this heart means the mantra, hooks and then cause them to generate loving kindness, compassion, within them. So the mantra, so this is what this mantra OM MANI PADME HUM does, talking about the benefits. And then bring them to enlightenment. To I guess those who are, even the nonhuman beings, even those harm-givers and even those spirits, nonhuman beings, who harm, then this is how, by chanting this mantra how it benefits them.

So then, Compassion, Avalokiteshvara, Compassion Buddha, explained to Buddha, these benefits what the mantra does. So then saying, My heart it has psychic power, means power, means unbelievable things what it can do, telling Buddha.

And then by reciting this one time, it purifies completely the four root falls, fully ordained monk or nun broke the four root vows. So those very heavy negative karmas, among the pratimoksha vows that they’re the heaviest ones, receiving vices or, and which confession or the vices which make to fall, ?dung che, and then the remainder and defeat. So who killed a human being and told lie, without having realization that you have realization, having taken things that’s ungiven, things that which are ungiven by others and then you take away and then you think that’s yours, then this sexual intercourse. So either a fully ordained nun or a fully ordained monk, so broke all four, received four root downfalls, by reciting this one time, all these get purified.

And not only that but even much more heavier negative karma than that is five uninterrupted negative karmas, killed father and mother, which is very heavy, heavier than killed other outside people, then killed arhat, who’s arya being, completed the five paths to liberation, killed arhat, and then even caused blood to Buddha, then caused disunity among the Sanghas, that immediately after this life, straight, without interruption of another life you get reborn in the lowest hot hell, the eighth hot hell, the Inexhaustible hell realm, which suffering is heaviest one in the lower realms, which means heaviest in the samsara, and which duration is one intermediate eon, so longest time. So even these five uninterrupted negative karmas get purified without leaving any, completely purified, so of course, more compassion, you recite this mantra with stronger compassion, stronger bodhicitta, no question, greater benefit. With the wisdom realizing emptiness, so forth, then of course benefit is even greater.

So however, then, each time reciting this mantra then, how to say, that one collects merits having made offering to ten millions of buddhas, like that, but ten million buddhas like that, but how many? Ten million buddhas like that, tak tri one billion. One billion do you say? Do you remember? Sarah?

So ten million buddhas like that, tak tri is a billion, I think.

Anyway, ten times one hundred million is one tre bum, that’s called one tre bum. And ten tre bum is a great tre bum, and ten times a great tre bum is one tak tri so I don’t know how many. Ten times 100,000, no ten times 100 million is one tre bum. Ten tre bum is a great tre bum, one great tre bum. Now, ten great tre bum is one tak tri. So how much is this? A billion or…? Oh, sorry. Thanks for the awareness.

[?Inaudible comment from Ven. Sarah]

So doesn’t matter the English anyway, as long as you got the idea, a tak tri is 100 million, the tak tri number comes many times, you find in the text many times, so good to have some idea. 100 million, ten times 100 million is one tre bum. Ten tre bum is one great tre bum. Ten great tre bum is one tak tri. [100 billion] And ten tak tri is a great tak tri, goes like that. So as long as you get the idea of, from 100 million then by going up, so you get some rough idea.

So, ten million buddhas like that, one tak tri. Tak tri like that, how many? 100,000, even the 100,000 is many, so by chanting this mantra you collect the merit having made offering to them, that many buddhas. Yeah, and here it’s saying even by reciting one time. By reciting even one time, it says.

So then it says, if you actually do the recitation and practice then no question, there’s no question, all your wishes will be completed. So must rejoice, the purpose of talking the benefits is to rejoice how you are so fortunate and then, to have greater perseverance to continue the practice, to do even more practice, to always continue to practice the Chenrezig meditation-recitation. Even more. Day and night. And inspire as many sentient beings as possible to, inspire them to practice this, as many sentient beings as possible to inspire them to practice the meditation-recitation the Chenrezig mantra.

So also in this tantra that’s called Sung of the Eleven-Face of the Arya Avalokiteshvara, Who is holding my name, means which is the six-syllable mantra, all the sentient beings they will abide in no-returning, means the life doesn’t go back, it only goes up towards enlightenment, abiding in non-returning. And will be liberated completely from all the sicknesses, and liberated from all the defilements, all the vices collected with the body, speech and mind. So, my suggestion is that when a doctor says that you have cancer then the best thing to do is, actually when the doctor says you have cancer that means, what he’s saying is you must practice Dharma. Now what the doctor’s saying is, Now it’s time to cut all the meaningless thoughts and to do practicing only Dharma, thinking only Dharma, practicing only Dharma. When the doctor says you have cancer, the meaning is that, now you cut all the meaningless, stop meaningless activities, involved or cheated in the meaningless work, works for this life, that just for the happiness of this life, then engage only in holy Dharma. That’s what, when the doctor says you have cancer, something, so forth, disease, that anyway, it means that, should understand this way. So the best thing is to do retreat, especially nyung-nä, that’s the best thing.

However, whether they do chemotherapy, radiation, all these things, but anyway most doesn’t last. Most doesn’t last anyway. There’s some exception where they last a long time. There’s one lama in Delhi, Rongta Rinpoche, so many years ago he had cancer and he did all these things, but so many years but he’s still living, doing pujas, traveling and doing pujas, not so much traveling but, the same as before when he didn’t have cancer, the same. Little bit traveling but doing everything. So some, so many years, I mean some exceptional like that but if they do chemotherapy, radiation, whatever it is, then sooner or later, you die. And sometimes worsen, medical, worsen with treatment, sometimes it destroys, more destroying the body because still not well developed. There may be some benefit but some harm.

Anyway, the best thing is Dharma practice. The best thing is nyung-nä, Chenrezig practice, nyung-nä, the intensive, powerful purification. So that’s the best thing to do. So if you do, if you put your life into practice, when the doctor says you have cancer, you put your life immediately, straight into practice, nyung-nä especially. So, or anyway if you practice Dharma, do meditation on the deity, recitation of mantra, whatever, or lam-rim, you put your life into lam-rim practice, strictly in lam-rim practice, however, there’s no loss. However, there’s no wasting life, there’s no loss. There’s no loss at all. So, even, so there’s so many people who prolong, whose cancer recovered by doing nyung-näs. There happened many whose cancer recovered. I remember a long time ago, many years ago, I don’t know where. It was in Taiwan. I don’t know, somewhere, whether it’s Kaoishung or Dr. Chu Nan Lai, in the early times, when I came to Taiwan with Chu Nan Lai, so there was, she lead a nyung-nä and there was one person who couldn’t move arm. I think maybe he was in the army or something. He couldn’t move arm, and then for thirty, forty, thirty years or something, then this he came to nyung-nä and then he was able to, just one nyung-nä then he was able to move his arm.

[Chun Ru: That’s a dentist. His arm got harmed in his military service due to bomb or something. So, he couldn’t reach. Just by doing one nyung-nä led by Dr. Lai and then he just recovered.]

Yeah, I remember that, because I think I went to do, I didn’t do nyung-nä, the sessions, but I think I went to give Eight Mahayana Precepts. I remember that. Was it Kaohsiung?

[Chun Ru: Shin Dian. They rented a place in Shin Dian in Taipei and then Rinpoche went there early morning to give precepts.]

So I don’t know where but there’s some memory of that. Then in Singapore there’s one student called ?Eng, she has liver, kidney or some liver, some problem, so she checked with Geshe Urgyen Tseten, who is still alive, one of the oldest monks in Sera Je, whose disciples are now abbots, there are many learned teachers who are teaching many monks, there are many who are his disciples’ disciples. Anyway, one of the oldest monks at Sera Je, now he’s still living, from Tibet. So I think he came to Singapore and so anyway, I think she was told to do nyung-nä and he chose even the spot where she should sit in the hall, near the pillar or something, near the pillar. Not pillow but pillar. Even he chose the spot.

Anyway, so I think, she got better. It helped, one nyung-nä it helped her very much, so then she got, then from there I think she got so much faith in Buddhism, that was her first thing, first thing started, I think.

[Chun Ru: Rinpoche, her problem is what?]

I think something to do with the liver, I think.

So what I am saying is that if you put your life into Dharma, there’s no loss only win because even you die with cancer, even you didn’t live long, died with cancer, but you accomplished the long benefit, so much negative karma is purified, so many eons of negative karma, because by doing one nyung-nä, 40,000 eons of negative karma is purified. So, for example, one negative karma is purified, that’s unbelievable! One negative karma is completely purified, for example, sexual misconduct, killing, one complete negative karma, which has four parts complete, the base, thought, action and goal. So which completes, if there’s all four then complete that karma. So whether it’s sexual misconduct or killing or gossiping, covetousness, especially these two, that’s something that we collect all the time, gossiping and covetousness. Every time when we go shopping, covetousness, from the ten nonvirtuous actions, the covetousness, if you go, anything you do with attachment, you do shopping with attachment. So that’s why I often say, lam-rim is not just something to think only on the meditation cushion. Not that. Lam-rim is something that, I think here you know, yeah, maybe in the West they think it’s only on their cushion, but however, you need lam-rim even when you’re shopping. Renunciation, remembering impermanence and death so then that cuts attachment, clinging to this life, so you do the shopping only for Dharma, nothing for this life’s happiness, for Dharma practice, to practice Dharma, for sentient beings, or to benefit, your own life to benefit for all sentient beings, for that you need to survive, so you do shopping. Either with bodhicitta, you do the shopping with bodhicitta or the, even the emptiness, right view, even the dependent arising, emptiness, even that is difficult, in that time while one has busy life, shopping, even that’s difficult to apply in that time, to do, mind in that meditation then do the shopping, even that is difficult but remembering the impermanence-death and then if you do that it cuts attachment to this life, clinging, then it becomes Dharma, then you’re doing this only to practice Dharma future life happiness, liberation, enlightenment. Of course, good one is with bodhicitta, loving kindness, compassion, that to serve other sentient beings, to practice Dharma for sentient beings you need to survive, so buying food, all the things, needs, clothing or food or place, however.

So, here, by having lam-rim in the mind, the mind that is doing shopping, being in lam-rim, then covetousness doesn’t rise, so antidote to covetousness. So this is an example, so then lam-rim, especially three principles of the path, this medicine for the mind or protection for the mind from sufferings, protection from the suffering of samsara, particularly the sufferings of the lower realms, you need the protection, three principles of the path, in the daily life, to our mind, day and night, all the time, protection, the three principles of the path, mind living in the three principles of the path, you need all the time. Otherwise, delusion arises, attachment clinging to this life rises then anger and other things, then become extremely dangerous, engage in negative karma, harm yourself, harm others, then obstacle for your attainment, so it becomes very dangerous without protection of three principles of the path in the heart or always accompanied with the mind, or mind living in this. If the mind is separated away from lam-rim, three principles of the path, three principal aspects of the path, the lam-rim, then it’s very dangerous. Then no protection in the life, to the mind, and very dangerous.

Not only meaningless, no action become Dharma, you don’t collect any merit, then your life become meaningless. Not only that meaningless but you always create negative karma and you always create cause of the lower realms. Result, unimaginable sufferings. So when you experience, when the time happened experiencing those suffering results, nothing you can do. No matter how much you hate, no matter how much you don’t like, you have to experience. No choice, that time, until the karma finishes.

So anyway, so what I was saying before is that, so one negative karma of sexual misconduct or stealing or covetousness or gossiping, so anyway, so that one complete negative karma as I mentioned the other nights, produce four suffering results, ripened aspect result, rebirth in the lower realms, three other sufferings you experience in human realm, one of them is creating the result similar to the cause, do again, then again from that another four suffering results come. From that, one of them is creating the result similar to the cause, then it produces another four suffering results. So your suffering becomes, from that one complete negative karma, your suffering result is endless. No end if you don’t purify that. Until you don’t purify that completely. So the suffering coming from that goes on life to life, no end. So can’t imagine, that we’re talking one negative karma, but there’s so many in one day, so many other negative karmas. Complete negative karmas, so many in one day. In one hour, so many. So then, one week so many; one month so many; one year so many; from birth up to now, so many; from beginningless rebirth up to now, so many. Unimaginable, and which is not purified yet, which are not finished experiencing yet, so there are so many.

So now, if you’re able to purify one negative karma completely, so you don’t have to experience all these four suffering results on and on and on and on, no end. So stops completely. Stops completely all this. So that’s peace and happiness. So now therefore, can’t imagine, just able to purify one negative karma is unbelievable, through Dharma practice, by doing one nyung-nä. That’s just incredible gift, Compassion Buddha’s gift, unbelievable. If you really think well, if one karma is purified, it’s unbelievable happiness, absence of all these four suffering results, from life to life. Unbelievable! Incredible! That’s incredible thing to achieve. Leave aside about liberation from samsara, purifying other negative karmas, leave aside, that one day purifying all the, that one day’s all the negative karma you purify, we leave that. Leave that aside. Just one negative karma purified, all the endless suffering results you don’t have to experience, so that’s unbelievable! That’s the most exciting. Fascinating. I don’t know what in Chinese what is the fascinating.

Anyway, so, now here, doing you’re nyung-nä and today, this one day, how much negative karma you collect, purify. One week, one month, year, from birth up to now, all negative karma purify. Then, past lives, not just one hundred lifetimes negative karma get purified, not just one thousand lifetimes negative karma get purified, here it’s talking about, here it’s not talking about 100,000 lifetimes negative karma get purified, it’s not talking that. It’s 40,000, even one eon negative karma gets purified it’s unbelievable, one eon of negative karma, not one year, one eon negative karma is purified, it’s unbelievable, unbelievable. Unbelievable that. Can you imagine? Now here it’s talking about 40,000 eons. 40,000 eons of negative karma get purified by doing one nyung-nä. One eon of negative karma gets purified that’s unbelievable. Just even that, but here not just 1,000 eons of negative karma get purified, not just 10,000 eons of negative karma get purified, 40,000 eons of negative karma get purified by doing one nyung-nä. Can you imagine? So we have to analyze like this. “Oh, 40,000 eons of negative karma get purified,” without thinking really, without really feeling, without really thinking deep, then doesn’t feel much. But if you think in details like this, then what it means is, it’s beyond from our concepts, I mean, understanding. Yeah, our mind.

So therefore, what I’m saying is, when the doctor says you have cancer like this, I would think rather than taking refuge to hospital, immediately taking refuge to hospital, I would think best refuge, to the practice, like nyung-nä. I mean, it doesn’t mean should not go to hospital but many of the sicknesses can’t do much, like paralysis, can’t do much in the hospital. Very little, one or two by doing some massage they get better because maybe their karma is not so heavy. But anyway, so here what I’m saying here, even the cancer is not gone, even you died, but you stopped, so 40,000, by one nyung-nä 40,000 eons of negative karma is purified, okay. Unbelievable, unbelievable! All these various negative karmas, 40,000 eons of negative karma, and then incredible how much happiness you will, how much good rebirth, I mean, hundreds of thousands, millions, yeah, [pause] millions and millions, I mean, happiness from here to enlightenment, attaining the path, all that. Good rebirth and all the happiness, I mean, many hundreds, millions of, I mean, eons of future life, so good rebirth, all the happiness, pure land, attaining the path to enlightenment, it brings life to, even through this you go to enlightenment, liberation, enlightenment. What you accomplish, so during the 40,000 eons, whatever negative karma created, so you don’t have to experience all those, for each negative karma, the endless suffering, you don’t have to experience. So it’s unbelievable happiness, anyway, ultimate is liberation, enlightenment, attaining the path. So that’s unbelievable, unbelievable achievement. Can you imagine what you achieve?

But now, without the practice, if you don’t do practice, Dharma, no question nyung-nä, but then even your cancer by operation taking out the cancer, it’s gone or the other thing is your negative karma is not purified, so the cancer you again sick, you again get cancer. You again get cancer because your negative karma’s not purified, negative karma to have cancer, to be sick, not purified so you get again. Again cancer manifest out. Even they didn’t leave any cancer, nothing left, but again cancer it comes back. So, many people like that. Then, so even they survive, what? Then, same thing, no change in the mind, no change in the action, nothing better. Life didn’t become better, life didn’t become special from before, even you become better, even your cancer is gone, even you’re able to live some years longer, engage in negative karma same, mind is nonvirtuous mind, every day doing life the same, then action of negative karma the same, day and night, so the mind totally with attachment clinging to this life, this is same, no change. Then it’s like, it looks like you have treatment to live, to have longer human life so that you can create more negative karma. So that you can create more negative karma.

So anyway, I’m just, to analyze. Even cancer didn’t go away and you died, if you practice Dharma, what you can accomplish is unbelievable! You become much closer to enlightenment, liberation, enlightenment. There’s incredible long-run benefit, even you didn’t get recovered now.

And also, most important, at the time of death, here, anyway you have to die, even the cancer is gone but after a few months or a few years, whatever, anyway you have to die. So it’s not that you’re going to live forever, it’s not that. But if you’re going to live forever, it’s okay. So, but that’s not the case. Until you remove delusion and karma, cause of suffering, cause of death completely, you’re not free from death, you have to die, reborn. Or until you achieve bodhisattva’s path, the Paramitayana path, the arya path, the right-seeing path, path of meditation, then you don’t, there’s no death, there’s no suffering death, arya beings have completely abandoned the suffering rebirth, old age, sicknesses and death. Or the practitioner of tantra, yogi, who achieved the clear light realization, then especially clear light of meaning, then you are free from death. So until you achieve those levels of path, you have to die, reborn. So here now you practice Dharma, even you die, your cancer didn’t go away, even you die, but because you purified so much negative karma, at the death time, less worry, no fear or either extremely joy, happy, born in pure land so forth, to get a better rebirth to practice, comfortable, extremely unbelievably happy the death happening, because you can experience suffering for all sentient beings or you can go to pure land or there’s unbelievable joy or there’s happy mind and again reborn in a higher rebirth. The lowest, there’s no fear. So much negative karma is purified by practicing already so much less fear. However, mind is happier, so the very last thing is, yeah, the last thing is there’s no fear, rely upon Buddha, Dharma, Sangha, there’s Buddha, Dharma, Sangha, whom you can rely upon, whom you can hold on to, whom you can rely upon, there’s Buddha, Dharma, Sangha exists, whom you can rely upon, there’s no fear. So however, because is the only one which helps when you die, so then that’s that time it helps very much. Makes a huge difference to your next lives.

So even the cancer or life-threatening disease didn’t go away, then even you died, there’s unbelievable, particularly at the time of death, makes huge differences at that time. So you did something worthwhile that benefits when you die.

So now you didn’t practice Dharma, and then nothing, if you didn’t practice Dharma when the doctor says you have this, this, this, cancer and this and this, you didn’t practice Dharma, you didn’t use to practice Dharma, then the putting your mind into Dharma, into impermanence-death, so they cut the delusions, meaningless, the attachment clinging to this life, which engages in meaningless activities, so yeah, anyway, without Dharma just you engage, how to say, so then nothing is done for the happiness of future lives, nothing is done to benefit when the death comes [snaps fingers] which is definite to come any time, nothing is done for that. Nothing is done for, when you die, to benefit to that, to that time, nothing is done.

So then, so even one, as I mentioned before, even, so if the treatment didn’t work, then you died. Even you lived longer, even the treatment worked so lived longer, as I mentioned before, you just live longer to create more negative karma, continuously creating negative karma, just for that. So life is like that. So without Dharma practice, so just some emphasis, because here it says about nyung-nä you purify all the sicknesses, like that, but just emphasizing.

I hope you don’t mind drinking tea while you have no drinks. Sorry. So maybe drink on everybody’s behalf.

So maybe I do the oral transmission of nyung-nä and there’s some other prayers you may not have received, the Songtsen Gampo, the Dharma king of Tibet, whose is the Compassion Buddha, so there’s a prayer that he composed, which I received the lineage from His Holiness the Dalai Lama and the Songtsen Gampo is in the long-run lineage of, incarnation of His Holiness, how to say, the long-run lineage, incarnation, His Holiness is incarnation of Songtsen Gampo, I mean it’s Chenrezig, so it’s the same. So I think I did at least one time, I think I did before, the oral transmission. Does anybody remember? They can raise hand. If everybody received then I don’t need to do. If you remember that you received then raise hand. If you remember you have received the oral transmission of the nyung-nä, then they can raise their hand.

Or you can raise your small finger.

It seems nobody has received, everybody received. What? If you have received raise the hand.

Okay, three. Okay. Then those who have received you can close. Or you do yogi sleeping. Or yogi nodding.

So I stop there talking about the benefits and I just do the lung. Then perhaps maybe tomorrow could continue some part.