Because things appear to us not as a dream but as real from their own side, which is how it has been since beginningless time, realizing emptiness is vital. It is more important than any job, than all the money in the world, than anything. To cut the root of suffering, ignorance, and be free forever from the oceans of samsaric suffering, there is nothing more important than realizing emptiness. We need to cut the wrong belief that whatever object that appears to us is real, which is how it appears. As I have said, in the first moment the I appears as merely imputed; in the second it appears as real, as a real I; then, in the third moment, we believe that I to be real. That wrong concept is the root of samsara. This is true of every sentient being who has not realized emptiness. Hell beings are the same; animals are the same; humans have better brains but they too are the same in this unless they have realized emptiness. No matter whether it is a king, a president, a scientist or whoever, everybody believes this I to be real, to be true. Because we believe this I to be real, attachment to the I arises and, when somebody does something undesirable, anger erupts. That wrong concept of a real I is the root of all suffering—the suffering of rebirth, the suffering of old age, the suffering of sickness and the suffering of death. Having to become old comes from this; having to die without choice comes from this. Cancer and AIDS come from this. It is the root of the suffering of change, of all the temporary pleasures that never increase and never last. Those two sufferings—the suffering of pain and the suffering of change—come from pervasive compounding suffering. Because our aggregates are under the control of karma and delusion they are pervaded by suffering and the contaminated seed of delusion. Because there is a continuity of consciousness from past lives, our mindstream carries the imprints of the karma we have created, which compounds this life’s and future lives’ suffering. Meeting desirable and undesirable objects, attachment, anger and ignorance arise, which motivates karma, which leaves an imprint on the mind, and then that produces future lives’ suffering. So, pervasive compounding suffering, the foundation of those other two sufferings, comes from this wrong concept of a real I. Samsaric happiness can neither increase nor give us any real satisfaction, no matter how much effort we put into it. The happiness of Dharma, on the other hand, lasts and increases, and when we achieve enlightenment it is completed. Therefore, no matter how difficult it is, Dharma practice is extremely worthwhile. The twelve limbs Of the twelve dependent related limbs 106 I have described the first one, ignorance. The second is compounding action, which creates karma and leaves an imprint on the consciousness, the third link. Sequentially, the others are name and form, six sense organs, contact, feeling, craving, grasping, becoming, rebirth and aging and death. Looking at the twelve dependent related limbs of this life, in a previous human life we practiced the compounding action of virtuous deeds, such as morality and so forth, and just before the end of our previous life, craving and grasping, the eighth and ninth limbs, arose, 159
conditioning the becoming of another human body, the tenth limb, which lead to the eleventh, the rebirth of this life. Nagarjuna said, Two deluded actions [links two and ten] arise from three deluded causes [links one, eight and nine]; seven uncontrolled results [links three, four, five, six, seven, eleven and twelve] arise from those two deluded actions. Again three deluded causes arise from these seven results. Such a wheel of life goes round and round. 107 So once we are reborn the other six results occur: the consciousness of this life, name and form, the six sense organs, contact, feeling and aging and death. During this life, out of ignorance we engage in compounding actions, leaving karmic imprints on our consciousness, and at the end of our life, craving, grasping and becoming arise once more. The wheel of life illustration seen at the door of many monasteries is symbolic. For instance, for name and form, the fourth limb, a man rowing a boat is shown: name is the mind and form is the body. After name and form come the six sense bases, depicted by an empty house, and then, after that, comes contact, symbolized by the contact of a man and a woman. From contact, feeling arises, shown as a man with an arrow in his eye. 160
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SUN OF DEVOTION, STREAM OF BLESSING
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The Lama Yeshe Wisdom Archive Bring
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6. The Guru Is the Most Powerful Ob
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Editor’s Preface This book is the
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Chapter 1. Taking Care of the Mind
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We still have to experience death b
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In a well-cultivated field, whateve
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What a pleasant life we human being
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enefit the teachings of the Buddha
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Among those fifty-one secondary min
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means the cessation of all the gros
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Padmasambhava’s ways of diagnosin
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Practicing Dharma is subduing our m
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from life to life, we will be able
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In A Guide to the Bodhisattva’s W
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said, that allows them to develop i
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contained in the Tengyur, a collect
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Thus the misconceptions about Buddh
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Not understanding this specific emp
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Cutter Sutra eventually does. Then
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There are sentient beings who are a
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vase, the neck is not the vase, the
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4. The freedom of not being born as
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sentient beings, not only to the ti
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If Milarepa could do that after kil
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All of us, believers or nonbeliever
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The need for refuge in our life Per
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▶abstaining from telling lies ▶
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Otherwise they come into the kitche
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Our life is so important, so precio
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Even though our mind, or the other
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We will realize this as we are abou
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The emptiness of the Z I want to en
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the greatest problem that affluent
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Without a guru, we cannot be free f
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This is mentioned in Pabongka Deche
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particles of dust of the earth. Eve
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human mother. If we were to sacrifi
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Buddhism came from the Buddha, from
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obscurations but also the obscurati
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Chapter 7. A Talk about Dolgyal Rec
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seemed to like us and we were able
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very crowded. That’s how we lived
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him about the bum-pa, the vase. Thi
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A key element of guru devotion prac
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who helped with his education, his
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In short, practicing Dolgyal is har
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Khadro-la and earthquakes Although
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esult of negative karma is rebirth
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Publicly she is like an ordinary pe
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There are other quotations but that
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Once in Nepal I dreamed of a small
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is the kind root guru. Then it star
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It is as the quote says, Before the
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