...they never existed from their own side, they’re totally empty, they’re totally empty; they exist, but they’re totally empty from their own side, totally empty from their own side, so who realize that, so, they see, so all those numberless beings, the buddhas, bodhisattvas, arhats, numberless beings, they see also this I, what you’ve been believing from beginningless rebirth is there, is a real one, so, they all see, buddhas, numberless buddhas, bodhisattvas, arhats, all those arya beings, and even ordinary beings, all those who realized emptiness, they all see that there’s no such thing there, totally empty, that’s what they see.

So, now today, then, today, then you start to see, that, it appears losing, but actually you’re seeing empty, losing the object of ignorance believed completely, hundred percent, strongly believed by ignorance, so that losing, because it doesn’t exist, so you start to discover that today.

So that time you have to understand, because the I that you have been believing is not merely labeled I, which exists, not that one. What you’ve been believing up to now from beginningless rebirth is the not merely labeled by mind, the one which doesn’t exist at all, not there at all from the beginning. So, when you the experience of losing the I, so, that time, what appearance comes to the mind is, there’s no such thing, “Oh, this is merely labeled I, this is truly existent I.” No. That time it looks like there’s no I at all. There’s no I at all is what appears to the mind. There’s no kind of these things, merely labeled this, this, no. So if at that time, merely labeled I comes that’s not, then you’re not meditating on emptiness, okay, not discovering.

Any conventional, there shouldn’t be any conventional phenomena appearing to the mind at that time. Just, what you’re discovering is just seeing the emptiness, total loss, total emptiness the self, that. I want to say this again, the I that you’ve been believing truly exist and this is the one that’s everything, this is the one that, this I is the one that, that’s everything, that’s everything, that’s what you’ve been believing. So does everything, but, it’s everything, but in reality it’s not there, but you’ve been believing from birth, from beginningless, this is the I which does everything, which helps others, this is the I which helps others, which harms others ], so, practices, this cause of happiness, practices the cause of suffering. So you think this is, anyway, for your mind, there’s no other I, just only this one, this is what you have been believing, so long.

So now, okay, I’ll finish this part. So, that time, so the what appears is no I, like that, at all, totally, and then, so that experience doesn’t mean there’s no I, it doesn’t mean that the I doesn’t exist, the self doesn’t exist. The self exists, I exists, I exists because I is having the experience. I exists because I is having the experience now, seeing emptiness, okay, seeing emptiness. So, the I exists, the having experience, and what is that I, that is also merely imputed I, merely imputed I, merely imputed I and that is having experience, having experience of meditation.

So, anyway, so why this to the mind that time that there’s no I at all, so that shows, that experience happens. So, why that happens, that is, it is said in the teachings by one Keutsang, ?Keutsang Jamyang Losang, I think, one great bodhisattva, so, great practitioner, great bodhisattva, so this lama, when there was a great danger in Tibet, the, Panchen Lama’s monastery, Tashi Lhunpo, there was a waterfall, water flood coming towards the monastery, huge water coming towards the monastery, water flood, so then this lama was there at that time, and then he wrote on the rock, the stone, “If it’s true that I have bodhicitta, then the water should return back.”

So he wrote this on the stone, he turned back towards the water, and the water went back, because of power of his bodhicitta realization. This lama, what he did when there was a water flood coming towards the monastery, so he was there, so he did this, able to, so the water went back due to the power of his holy mind, bodhicitta.

So, anyway, ?Keutsang Jamyang Losang, so he explained that in the mahamudra text, in his mahamudra commentary, so, when you are seeing, experience, having experience, losing the I, maybe seeing emptiness, so at that time, to the mind, no I at all, no self, so that shows that, on the I, that shows on the merely imputed I, there’s no this real, this true existence, inherent existence on the merely imputed I, there’s no inherent existence, existing from its own side, on that, the mental fabrication or the mental publication, mental publication or FABrication on the, so, it doesn’t have. So that extra thing, which doesn’t exist, which, from negative imprint left by ignorance projected on that. So it is proving that, it’s a sign that proving that extra thing, what exists, merely imputed I is what exists, but the extra thing on top of that, so, doesn’t exist, so it’s showing that.

So, it’s not, so you have to know, you’re not falling in nihilism, so you can get, because if you’re not aware, what happens is you get so afraid you are falling in nihilism, because during that time there’s no, for the mind there’s no I, there’s no self at all, that, there shouldn’t be any conventional phenomena appeared, then it doesn’t become meditating on emptiness, realization.

So, there should be only, well, this is the English term, non-affirmative, something, ?me gak, so this is, not emptiness, not emptiness, the empty of physical things, space, not that. It’s emptiness, but emptiness of not that, emptiness of, for you at that time, emptiness of I, because for you the I is believed, I what exists is only this, truly, not merely labeled I, this one, because you, there’s no other I for your mind. So I think, anyway, so, there’s no I ?for the mind. So then, totally, so then there’s great fear if you, how to say, if you don’t have some idea, studied before, what happens, then you can fall, you can, you might have great fear thinking that you might be falling in nihilism, then you think this may not be correct, you’re maybe dangering to yourself, so you’re falling in nihilism. So that can happen.

Then, because also there’s great fear, fear even for bodhisattvas, who have low intelligence, fear arises. So fear is very deep, then, thinking, then you stop, you don’t allow to complete your experience. When you start to experience that, you’re confused, you think, nihilism, but you are in actual right procedure, you, right procedure, to totally realize emptiness.

Then you have total faith, total faith you find that you can definitely, you can achieve liberation from the whole, from the oceans of samsaric suffering and the cause, all the delusion and karma, ________. So, you achieve total faith, confidence, total faith that you can achieve liberation, so from that experience, so seeing, discovering emptiness.

So, it’s very important to have some idea before, what’s happening during those times, otherwise, you are, the most, I mean, lucky, fortunate day or moment, something that never happened in the past life, from beginningless rebirth, never happened, and now it’s happening, so that’s, can you imagine how precious it is? Now you see, now you can go on the procedure to achieve total liberation from every suffering of samsara and cause. So if you don’t know all the details, if you know some teachings on emptiness but you don’t know completely, then these dangers can happen. So when you experience, you don’t know what’s going on, you’re completely confused, and then you think you’re falling into nihilism, which is not, but, so then you stop by yourself, this is one time, incredible, the lights, sun shining in the darkness of the world, sort of like that into your mind, then you stop, you don’t allow to complete your experience.

So, anyway, so now, so then after total loss of that, or total discovery, realization that’s it’s totally empty, which never existed from the beginning, which is totally false, now you see totally nonexistent as it is totally nonexistent. Not discovering nonexistent which has been existing, now you see it’s nonexistent, not that, that’s wrong.

So, then after this, I guess, what the meditators, they’re saying, after this that, then, then you see what is totally lost, completely lost, then, as a result, then you see the, how to say, I, then you realize, I what exist, exists is what is merely imputed by mind, as a result of seeing the I is empty, then, after that as a result of that, then, I exists, I exists but exists in mere name, merely imputed by mind.

So then you realize conventional truth, truth for the all-obscuring mind. You realized truth for the absolute mind, now you realize truth for the all-obscuring mind, the conventional truth.

So now, then that time you see, I, unified, you see I is empty, but also, how to say, you see the I exists, it exists in mere name, merely imputed by mind, and then along with that you see it’s empty, empty of existing from its own side. So unification of emptiness and dependent arising. So, that is the, when you realize that, that is the, so that is the completion of the realizing emptiness, when you see those two are unified, the I is unified those two, and, [pause] so that wisdom, anyway, is the one that, ultimate wisdom realizing emptiness. So that is the only one, that by developing that, then directly, so that’s the only one that directly, there’s only one can directly cease the defilements, the delusions, that’s the only one. There’s no other realization, bodhicitta doesn’t directly cease the delusions, no, the ignorance which caused the negative imprint, directly cease? No. Any other realization, no, so just that wisdom directly perceiving emptiness.

So, that means if you don’t achieve this wisdom, then, endlessly, endlessly, endlessly, with ignorance, all those other delusions, then reincarnate, reincarnate in samsara continuously and suffer, cycle of death and rebirth is endless, and all the sufferings of samsara between rebirth and death experience, so, endlessly. So beginningless, then endless, so this is how, if we don’t do something now, so if you do something in this life, which we, this life and now. This life, even this life is not, wait many years, now, that we have all the opportunities to do that, receive education, learning, reflecting, meditation practice. We have to put effort to, as much as possible, to get, to have this realization.

Now I have to put some fuel, some petrol. [Pause while Rinpoche drinks.]

So that part is this, so the, so now just to mention, mention a little bit of the old part, okay? That’s a new life, but this is old part. Old life from beginningless rebirth.

So, as I mentioned, if you look for can’t find anywhere. The five, nothing is I, and even all together is not the I, okay? Here, now, any of these five aggregates: form, feeling, cognition, compounding aggregates, they are not even the merely labeled I, I what exists, merely labeled I, but not even that, individually not even that I. And all together even, not even the merely labeled I, all together, okay, should understand that. And, so now, so merely labeled I, sorry, merely labeled I doesn’t exist, merely labeled I, doesn’t exist, even on this, okay? Merely labeled I, which exists, doesn’t exist even on these aggregates, okay, on these aggregates, doesn’t exist. From the tip of the hair down to the toes, nowhere it exists, cannot find, cannot find even the merely labeled I from the tip of the hair, down to the toes, you can’t find in the nose; the merely labeled I you can’t find in the nose, in the ears, in the belly, wherever, in the fingers, nowhere you can find. It exists but you can’t find on this, okay. Also it doesn’t exist separately. So this meditation, might, so hopefully maybe more details, another time might come. So but here just in the beginning, to get some idea. So, merely labeled I, so here, one important, merely labeled I which exists, that’s the one which does everything, okay, but you can’t find that, even tip of the hairs, tip of the hairs down to the toes. Also, it doesn’t exist separately from the aggregates, so that should get you idea, cannot find, cannot find, even the merely labeled I on these aggregates. [pause]

According to Kirti Tsenshab Rinpoche, one great lama, from whom I have received many initiations, many teachings, many initiations. The first connection is because, there are people who have a lot of lung, so Geshe Lama Konchog, he’s one great, it seems somebody who actually completed the path to enlightenment, but we have no idea, he lives, he’s very important to Kopan Monastery, Nepal, our monastery teacher, after Lama Yeshe passed, but we have no idea, his life, that exactly like Guru Shakyamuni Buddha, he lived ascetic life for many years, in Tsum, near Tibet, this very remote from, it takes 15 days to walk from Kathmandu, it’s close to, near Tibet where there’s Milarepa’s, Milarepa, the one great yogi, Tibetan great yogi who’s very well known, enlightened in a brief lifetime of degenerated time. So where there are his caves.

This great yogi, he lived his life with nothing, some kind of a, naked and just some cover, something like a, just that. So, this is how he lived the life, but then his sister was so worried, so worried her brother Milarepa is living like this with nothing, naked body, and some shower, some cover, so then she bought from one family, the woolen, after the, what do you call, what’s it called for this one? [Students: What is it for?] No, the woolen cloth, they making. Tibetan ladies, they sit on something then they have this, put, they make the woolen pieces, then they put together to make, what is it? [Students: A loom.] Loom. Huh? [Students: Loom.] Loom, L, O, O, M. Loom, oh, I see, ].

So, the sister, Milarepa’s sister got this from a family, a big roll of woolen thing, so offered to make dress to wear, to cover the body. So then Milarepa, he cut all pieces and put all these, every pieces, even the organs, everything, put pieces on all the fingers and toes. Then there was his hymn, his hymn to the sister, that I don’t remember.

So, anyway, his cave was there, this cave, and then there’s a, not only that, another cave. Anyway, last year or the year before I went there, last year maybe, so, did tsog offering in Milarepa’s cave, I did Milarepa tsog offering. Then above that, there’s Geshe Lama Konchog’s cave. So it’s very steep, you have to go on the side like that, or down there, like that, there’s no actual road, quite steep. So I went like this with the four, two legs and two hands, like animal, using. So anyway, he lived there for I think six years, completely cut the connection with people, no people coming, completely cut connection for six years. It’s amazing. He never told us this. He lived monastery, Kopan monastery we lived, I’m not always there but I mean you see he’s a practitioner of, who as experience of bodhicitta and talks about emptiness, all that, but you never hear, you don’t never hear about tantric path or experience, or this is what he did—never, never heard. I mean usually that kind of story you would tell, but never, never even the abbot Lama Lhundrup, never heard. So when he heard all those, what he did, after I went there, then even he was completely shocked.

So, anyway, I think he lived without depending on food, I think wind, I heard anyway, there’s a technique with the wind that you can do, there’s pills, flower pills or the water pills, combination of water you take, without any food. So, taking the essence of water, taking essence of flower, pills. But that one just taking pills, not many pills but just a few pills a day without any food. So I think, what he did is wind, but I haven’t seen the text yet.

So anyway, complete cut with people. There’s villages here and there, just amazing, did exactly what the Buddha did, and then he was the, he was wearing ragged, very ragged clothes, and these are very primitive people, but, they’ve never seen such a person like this wearing ragged clothes. They thought, so one family near the road thought very inauspicious, they didn’t know what he is, so, then the one family took the dust from under their bed, where they sleep together, under the bed, they took dust and then throw on him while he was passing through the road, their house above, then he was passing through the road, then, threw on him.

So there’s a monk looking after the gompa at Kopan Monastery, main gompa, so the monk is the relative of this man who did this, his nephew or something. So, anyway, so Geshe Lama Konchog, before he passed away even sometimes he said that, so this is a little bit inauspicious, not for him but for the person who did that, threw the dust.

So totally renounced, so he was wearing ragged clothes, and this a very primitive place, still this place is so pure, so pure when I went there, only two Western people came, in so many years, only two Western people came, I mean until we came, because Roger was there, there was one Chinese, no, one Malaysia old lady. So this old lady, wanted to help there, the nuns, the nunnery, to, house, and school, or whatever, the dispensary and so she said she wanted to see before she give the money. So then she got Russian helicopter, so then, the plan was us to go much later when all the things are finished, then to go there to bless, consecrate, that was the idea, much later, but anyway, so this old lady from Malaysia, so she got Russian flight, and she said she wanted me to come, so then, suddenly happened going there. So arrived quite early morning up there. So idea was supposed to go back early but, so, anyway, it took a few hours.

So, very clean, there’s very pure like, the Solu Khumbu where I was born, it wasn’t like that, everything’s so pure, and there were no shops, nothing, before when I went to Tibet, no shops, there was no sweet tea, no coffee, nothing, maybe somebody had a flashlight, but the light, you burn the sliced from the tree, that has sticky thing, you burn that, and then put between, the house built with the rocks, stones, so you put through, then it’s burning while you are making food, otherwise there’s no light. Or dry bamboos, you lit up when you go outside. There was nothing. Then, after I went to Tibet, three years, then escaped from Tibet through Bhutan to India then I lived eight years in Buxa, so story I told you, then came to Nepal, then went back with Lama Yeshe, so, then, that time sweet tea and there’s coffee and many things changed.

So, now, now the whole road, so, chai shops, become restaurants and all those, the airport, there’s one airport, Lukla, only a few families before, then, now, it looks like, become like a city or, compared to city, the town be huge, then, now completely changed, because people come from all over the world for trekking and this, that.

So anyway, the Tsum, where Geshe Lama Konchog, he sacrificed his life to Dharma, that’s still very pure, I mean everything like, exactly like many years ago, the people they, the people how they live their lives, their manners, everything is.

So, anyway, then, he lived there in a cave and people didn’t know. So some people came and they saw long hair, then, threw stones from outside. Then, after went back, after a few days, I don’t know, then, nine people, very strong nine people came from the different areas to Geshe-la to take it out, to, they didn’t know so they, nine strong people came, then, seems he left. Then he went, there’s a huge rock, he went way up there, he stayed in another cave then from there, came down, and there’s a huge tree, then he meditated, without a house, without a home, two years under one tree.

So, in the airplane, his disciple Tenzin Zopa, who is teaching, who is resident teacher in Malaysia at our center there, he finished studying in the Sera Monastery, so he was showing me, in front of me, oh, that’s the tree where he meditated for two years, no house, nothing. But, I could not see from my side, because bend, couldn’t see, but from his side he could see the tree.

So when Geshe Lama Konchog came down to Kopan Monastery, I met, we met him, during Lama Yeshe’s time, one or two times. So then after Lama passed away, one day he appeared at Kopan, then he stayed there for a long time, helped to teach the Western students at Kopan, guided, doing divination for people who were sick, people, doing pujas, very effective, to do healing.

So, anyway, then, because he just, one day he just ran down, he just thought, something pushed him to come down. Of course, I did some prayers for him to come down, well, anyway, so, so he rushed down. , Because Lama passed away, so we needed help, so he came down, so without much preparation, he just came down, from Tenzin Zopa’s house. So then, then he lived for quite a number of years, then he went back to really pack up. And then that time, then he has shown Tenzin Zopa the tree that he, two years without any home, he did retreat. So, he never told us. So, of course if you sacrifice your life like this, definitely, of course you would achieve much, you would have so much attainment.

So, anyway, when he came to Kopan, Kopan Monastery, after Lama passed away, he told me two times, the first time, meeting in Lama Yeshe’s room, he told me, sort of not important, but just passed, I completed Guru Puja and Vajrayogini, just he passed, I completed the Guru Puja and Vajrayogini. He told me two times, but I didn’t know what to think, my mind was, “What does he mean?” Finished a certain number of recitation or, the other meaning is enlightened, you completed means you’re enlightened, completed the path, so it means enlightened. So, I think my bad thoughts, I didn’t, so much pollution, think that. So I think he was telling me, I don’t think he told other people, like that, so it was just unimportant, just passed, he just told me that, but I didn’t pay much attention. So I think that means enlightened, but all his story, wow, what he did, you’d never know, it’s amazing.

So, anyway, so what I was saying? Sorry, now I have to find a way back.

So, the incarnation, his incarnation came from that country, very, very dynamic, now it’s four or five years old, five years, but very special. Very special. When people ask him questions, even though he’s so small, when people ask him, in Singapore, somebody asked, somebody who was sick, then he gave advice, he gave advice, even time, he tell do this at this time, do this ], so even he’s so small but he can tell this ].

So, anyway, so, I mean, in the past life, unbelievable, unbelievable merit collected, just amazing, so I think this incarnation, I think it’s a great, great hope to benefit the world, like sun shining, so, I think he will guide by himself, I think ?he ?has so much power.

So, anyway, why I mentioned Geshe Lama Konchog? I don’t remember. So, anyway, it doesn’t matter. Sp I mention this and then I stop there, okay.

So, the old life, so now we look at this one, look at this situation, okay. Believe there’s an I inside this body, okay, or on the aggregates there’s an I, okay, existing from its own side, not merely labeled by mind but existing from its own side, that’s the, I mean, gross way is inside this body there’s an I, somewhere in the chest, somewhere here there’s an I. So that’s constant, always, day and night, all the time believed there, okay. So that’s extremely gross, okay.

So, anyway, within that there’s self entity, all this different, false I, existing alone without depending on parts, existing with its freedom without depending on cause and conditions, so, then thinking it’s permanent, which, I is something impermanent but then thinking it’s permanent. So, there’s all these false I, the wrong view, which is not there. Then, without depending on the aggregates and the continuation of the aggregates, then self-sufficiency, in Tibetan called ?rang gyi __ ze kyi tub pa, so, then which is not, there’s no such thing there.

Then, not only that, then, now, then, existing the what, object to be reputed or, false, according to Mind Only School. So Mind Only School believes the, there are things which exist and the concept that, the mind, the perceiver, the mind, they come in existence, perceiving the object, the mind which perceives this mug and, the mind which perceives this mug and this mug come into existence together. So, they believe there’s eight, even eight consciousnesses, seventh, the eighth consciousness. So seventh is called, eighth is called, ?nu yi nam she, I’m not sure what, the seventh is called ?kun shi kyi nam she, kun shi, the basis of all liberation and samsara, the consciousness of the mind. So, then, imprint, imprint left on that consciousness, imprint left, substance, imprint left on that, and then, experience out, one is perceiver, mind, one is object, together, so, like that explained. So things exist like that. So without depending on the substances experienced out, one is perceiver, mind, one is object, it’s not possible, things do not exist.

So, therefore, so the I appearing, I appearing to and believing, I it really exists without depending on the substances left on the seventh consciousness experienced out together, this is also there. So this is false, this false I is there, there, means, you see, you have the wrong view there.

Then the Prasangika School, the wrong view, which they think right, but it’s wrong view according to the second, Madhyamika School has two, Prasangika School and, Svatantrika School and Prasangika School. Prasangika School, that the I is, the Prasangika School, the object to be refuted, or the false I, the object to be refuted is the, that’s this, without depending on appearing to the undefective mind, without depending on appearing to the undefective mind and the undefective mind label, not like that, and existing from its own side.

[Rinpoche pauses because of a dog fight in the background.]

So we have done like this numberless times in the past, born as dog, born as dog and barked, numberless times we did that, so the animal suffering. [Dogs still barking.]

So, when you see the animals attacking each other, of course, it’s something that you can help, of course, something that you can’t help, attacking each other, then, very good to recite this buddha’s name: de zhin sheg pa jig pa tam chä dang dräl wa la chhag tshäl lo, I prostrate to the Tathagata who is Free from All the Fears, all the fears or dangers, so you chant this, you chant this very strongly. That, I mean, if it’s something that you can help, you help, but something which is not in that situation then you chant this very strongly. Even the dogs outside, attacking whatever animal that, or the cat find mouse or whatever, situation that you can’t help, to recite this, I mean generally, one can take refuge to Buddha, Dharma, Sangha, very strongly and then to free, can do that, but particularly this buddha, de zhin sheg pa jig pa tam chä dang dräl wa la chhag tshäl lo, particularly this buddha.

So, this buddha, particular function is, of course, basically, everybody to bring to enlightenment, all sentient beings to bring to enlightenment, but, [dogs barking], so if you chant that, so the, somebody more powerful, more powerful being, living being, controlling somebody, those who are weaker was controlled by the powerful ones, then, so much fear, so much suffering, so, by reciting this buddha’s name, it protects from all this. So one thing what you can do, since this situation happened so my suggestion what, something that you can’t help, then what you can do is this. Generally, any buddha one can do, but this particular Buddha, because has this particular function so therefore, this is what promised by buddha in the past, this buddha, to particular help for sentient beings, so therefore can be very helpful.

So, it happened two times. One is, when I was taking teachings from Geshe Sopa Rinpoche at Deer Park, I was going back to the house where I was staying. Outside the house there was a fly, there was a, I think a spider, a spider was taking one fly. The fly wasn’t dead, I think, I remember that. So I said, “If it’s true, if this is true, then, but I was not very strongly in that, but if it’s true then this should work,” so then I chanted that, and the spider suddenly left this fly.

Then, another place I think, whether it’s the same, Geshe-la’s place or the Aptos house in California, I think, then there was another time it also happened that. So, anyway, to, the other one is in New Mexico, when the office was there, so the car was, the lady was putting, who was driving me, she was putting fuel inside. So there was a dog came, one dog came, I think he was looking for rabbit, so dog came, the rabbit went, the rabbit went first across the road, then the dog came afterwards. So I thought the dog was going to kill the rabbit, so I didn’t know what to do, so I thought what to do, I was thinking, then the thought came, this, the thought came to recite this buddha’s mantra. Then afterwards, the dog came back, but it looked like disappointed, because I couldn’t see everything but from the road came, slowly came but looked like sad face.

Anyway, just total faith to pray, so, I mean if you are able to help, help, but otherwise something you can’t help, then you, this, just, a good, so whatever we can do that’s our responsibility.

Okay, so, okay, so now, a few words, okay. So believed there’s a real I there, in this body, in the chest, inside the chest, not on the chest, inside the chest, somewhere inside, inside this body. So I told you, so I told you long time, so many times, it’s not there, in reality, it doesn’t exist, at all, okay. That’s the reality.

So, now, you have this hallucination, this view, there’s a real I there inside this body, okay, which, yeah, that’s right. Now the, sorry, to finish this, Prasangika, no, Svatantrika School, so, there’s I existing from its own side, truly existing that, without depending on appearing to the undefected mind, and undefected mind labeling. So that’s their object to be refuted, false I, according to them. Now what they believe is this, what they think is right view is that I is labeled by mind, I is labeled by mind, but not merely labeled by mind, okay. So not merely labeled by mind, so therefore the, there’s I on these aggregates, there is I on these aggregates, and it should exist from its own side, but believe the I is labeled by mind, okay, not merely labeled by mind, because there should be something from its own side, to exist.

So, this is their right view. But now, what they believe right view, this school, the philosopher, now that’s, that is the object to be refuted according to the next, Prasangika School view, Madhyamika school, the I exists not merely labeled by mind, there’s existence from its own side. So that, what they think completely right, that’s, that one you have to realize total empty, totally non-existent there, totally non-existent there, then you realize Prasangika School view. So to cut the root of samsara, the ignorance, all the delusions, directly, all the defilements directly, it’s only, it can be only by the wisdom, the Prasangika School view wisdom directly perceiving emptiness, realizing I is totally empty of existing from its own side, not merely labeled by mind. The I is totally empty of that.

So, what the Svatantrika School think right but totally wrong, that’s, that you have to realize is totally empty.

So now, like that. So actually there is only one emptiness; you have to know there’s only one, even though there’s different schools, they talk their own emptiness, but reality, only one emptiness that can, realization, that, the Prasangika School view, actually, it’s the only one view of emptiness can cut the root of sam-, the root of all the suffering, samsara, okay, ignorance, only one.

So that means, so that, maybe I’ll stop there.

So now, believing that there’s a real I in this body, or I existing from above the aggregates, so, anyway, now, believing this, with total belief in this, total belief in that, while it’s not there at all, okay, so then we so study, study from kindergarten, A, B, C, D, the kindergarten, primary school, going to college, university, get a degree, for this I, for this I which is not there , totally, for so many years for this I which is not there. And then you get degree, get degree for this I which is not there, degree, then make money, make money, do job, collect the money, however, buy a house, buy a house for this I, which is not there, then, get married, for this I which is not there, get children for this I which is not there, okay, so, get somebody, if somebody offended you, robbed your house, or whatever, anyway, if somebody crashed your car or some, anyway, whatever, somebody, then you call the police, you get angry, “Oh, they harmed me,” which is not there, “harmed me,” , you get so mad, that person harmed you, which is not there at all, doesn’t exist. ]

So you call police, you call, for this I, you call police for this I, so, to put the person, give talk to that person, for this I, which is not there, then you see somebody, then you sue the person, whatever the person did, make some big noise outside your house or something, whatever, then, sue the person, put in jail, so, for this I, protection for this I, which is not there. So, person put in jail, I don’t know for how many years, for this I which is not there. Then, all the harms you give, the killing, for this I, happiness for this I, killing fish, fishing, killing so many animals, insects, however, then, for meat, all the killing, all this, and, harming, and then also harming human beings, killing, stealing, then telling lies, sexual misconduct, abuse, so many things, so many things for this I, for the happiness of this I, but it’s not there, not there. So you do all these things, harms to others, for this I ‘s happiness.

So, like that, so then many years of court cases, to harm back to somebody, somebody did something then you, so many years you spend, you spend so much money to harm, for this I, which is not there.

So, anyway, then, find a husband for this I, which is not there; find wife for this I, which is not there; get children for the happiness of this I. I don’t think, I mean, there are some people who make children thinking to, thinking to really help them, not for your happiness, not your, like keeping puppies for your happiness, keeping puppies, the puppies over there, animals, for your happiness, not you live for them, for their happiness, not that, but they’re for your happiness. So, similar, when you have, when you make children, you make children with that motivation, for your happiness, not, I mean, some people, of course, I think, very good hearted, to help their children to grow, I mean, better life, to help, thinking to make better life, things like that. But, usually, mostly, it’s for happiness for this I, happiness for this I, comfort, because I’ll be so happy, I’ll be so, unbelievable happy, for this I. Well anyway, children happen, not happen, but anyway, this I is not there.

So, anyway, then, so as I mentioned the other day, then find companion, friend, all that, unable to find for this I, then, after when found, couldn’t get satisfaction, not happy, still, the mind doesn’t become happier, happier, it doesn’t become that, so, then you separate from that, so all this for this I, which is not there, all this, all this confusion, unbelievable, in the life, all this, again and again, same story, so for this I, which is not there.

So, so engage, now engage, with the ignorance, anger, attachment, the motivation, so however, then, so engage in so much negative karma, all the actions are done, attachment clinging to this life, clinging to, grasping to this life, then anger, ignorance, jealous mind, pride, all this, create so much negative karma, thinking happiness for this I, but it’s not there, okay.

So it’s just totally, then, all the millions of billions of zillion dollars, business, for this I, thinking that you’re going to live for a long time, every year you think you’re going to live for a long time, so then all this huge business, unbelievable, I mean the more business you may become wealthy, but for this I. Of course there are people who are doing business to help the world, to help others, to help the poor, physically poor, and to help education, to help others, with the body and mind, by teaching Buddha, I mean the education or however, hospital or school, I mean, help others, there are people. But what I’m saying is but much of it is for the happiness of this I, but which is not there, so all the billions, zillion dollar business, the whole world is going, always busy going around, always busy, and worry, so much fear, and not happening, and going around, for this I, which is not there.

So, now, if you meditate like this, if you analyze like this, ourselves happening like that, and others, look at when you, while on the road, while you walk in the city, walk in the road, look at all the people, look at in the restaurant, look at the office, so, generally speaking, of course there are buddhas, bodhisattvas, in children and the old, any, you see, but generally speaking, everybody is running, everybody is running, keeping so busy, worried, always worried, so much fear, even their faces, worried face, you see when people, you see in the road, people working, you look at the face, you see many people so worried, so, they’re worried, but, so, because first of all you’re thinking there’s a real I there, believing in a real I there, which is not there, so then, something is going to happen to this I, something is going to happen to this I, people don’t like me, family don’t like me, nobody loves me, then feel lonely, upset, so unhappy, because of selfish mind. So, believing there’s an I there, and then you cherish that one, you cherish this, so important this one, happiness, you cherish which is not there, but you cherish. So then this makes you so upset. Nobody loves me, this person, family doesn’t love me, so going very sad face.

So, however, you see so many, so busy, young teenagers, always so busy, whatever, to achieve happiness for this I, but which is not there, to achieve happiness for this, everybody, but it’s not there.

So, all this is a very important meditation, yourself, to look, check, and, at home, in the city, street, or a movie, whatever, watch, you watch, so everybody busy, looking for happiness for this I, but it’s not there.

So that’s just, that’s it, can see now, unimaginable so, also animals, you look at the animals, worms, insects, ants keeping so busy, so look at them, happiness, so then happiness for this, which is not there, I.

So, therefore, of course the day when you realize emptiness, truth of the I, of course, huge, a big shock, when you realize it’s not there.

So, anyway, without that realization you cannot liberate yourself from suffering, you can’t liberate others from suffering, so, numberless sentient beings, okay, so we have a responsibility to help all sentient beings, especially, free them from all suffering, and bring them to enlightenment. So, I’ll stop here.

So maybe, if you don’t mind, we do King of Prayers for the people who are, so many people are dying in Tibet, under the Mainland Chinese, so many people are dying in Tibet, so, even His Holiness is asking, making letters to be sent asking for help.

So those who have to go peepee, I’m not keeping, but it would be great, it would be a great thing to recite King of Prayer for all the Tibetan people who are so oppressed, so pressed out, they have nobody, no news, nobody can go inside Tibet, everybody kicked out. So for all those, and also the, as well as we pray for all the Chinese people, and all the people who are dying, so many people who are dying in Iraq and other places, okay, in the war, by sicknesses, by cancer, so many people dying of cancer, unbelievable, unbelievable, many millions and millions and millions of people, there are many other sicknesses, so, we do King of Prayer, the bodhisattvas’ extensive prayer, all those people who have died, in the war and different situations, by sicknesses, and so forth, and then also those who are living.

So His Holiness wrote letters, I think maybe a third time asking the world leaders, because the Tibetan people in Tibet, after they’re injured, they don’t go to the hospital because they can only go to the hospitals operated by Mainland China, so they don’t go there, so they just stay home, they don’t go there. So it’s very heavy situation, so, no news can come because they don’t allow any news journalists, so it’s unbelievable, so that and all the rest, whole world, we pray, okay?

And then this become prayer, also any of your family members have passed away, it’s also prayer for them, so also any students who have passed away in the organization up to now, it’s also praying for everybody.

[A student talks to Rinpoche about the texts.]

So the books can be shared. Some of those who don’t have, you read together, so share with each other. So maybe start to read.

[Group recites King of Prayers.]