What is that ‘week’ is nothing else, nothing other, except what is merely imputed by the mind. Is nothing other except what is merely imputed by mind. So, again, exists in mere name and is empty from its side, so becomes an extremely subtle phenomenon, the way it is existing.

So, now: day. Week is like that, so now the day. When we think of day, how day appears to us, something real day, existing from its own side. ‘Day’ doesn’t appear to us merely labelled by mind. It doesn’t appear to us even though the way the day exists is merely imputed by mind. So, now, again, the twenty-four hours – because there’s twenty-four hours, ‘day’ exists. What it is, is what is merely imputed by the mind. So again the ‘day’ is unification of emptiness and dependent arising. Exists in mere name, merely imputed by mind. Therefore, empty of existing from it’s own side.

Now the hour: again, when we think of ‘hour’, real hour. How many hours the talk? I think 500 hours! Anyway, especially with oh, realise I’m going to teach one more hour again – how that hour would appear to us. It would appear even more inherently existent hour! A very painful hour! But could be helpful to realise emptiness; easier to recognise the object to be refuted - the hour.

Anyway. How many minutes? Sixty minutes. How does the hour exist? It is because there is sixty minutes. So there’s the base, and ‘hour’ is the label - two different phenomena. So what is ‘hour’ is what is merely imputed by the mind. So, again, that is totally empty of the real hour existing from its own side - real hour in the sense of. existing from it’s own side. That is what ‘hour’ is in the reality, how the hour exists. What is ‘hour’ is that – that which is totally empty from its own side, while it is existing in mere name.

So now, one minute has how many seconds? One minute, huh? Sixty seconds. Okay. So, again, why there’s minute is because there’s sixty seconds. That’s the base, ‘minute’ is the label – two different phenomena. And ‘minute’ is what is merely imputed by the mind, therefore, it is totally empty from it’s own side. It becomes extremely subtle phenomena. Not that it ‘became’ – to our mind, you see. This is how the minute is but we don’t see that way. Now we how we see is something which is extremely subtle phenomena. So now, this is second or not? [Rinpoche snaps his fingers] Huh? What? Less. This is less than a second? Second is longer than this? [Rinpoche snaps fingers] The clock, tac, tac, tac, each one second. So this is same – [Rinpoche snaps fingers] What? This is less than second? Second is longer? You think like that? Huh?

[student]

One one-thousandth second? So you mean you split that second for a thousand?

[student]

A- le, one-thousandth - what is meaning?

[student]

but there’s no meaning of the thousand?

[student]

Just to create some base? Just to say that it has a base. The second has a base: one one-thousandth.

So, anyway, so they’re same. Why ‘second’ exist - because there’s so many spilt seconds. There are many split seconds. So that is the base, and ‘second’ is the label – two different phenomena. What is ‘second’ is merely imputed by the mind. Imputed in connection to all those split seconds. I don’t know how many split seconds.

According to the four different schools, the four schools of Buddhist philosophy, they have different – the atoms, doesn’t have particles or atoms have particles. Same with the time. So there are different views on that. I think might be Prasingika School, atoms, particular atoms, they depend on another particular, like that. Also, time – different schools have different way of explaining. Like that.

So, anyway, the second – all those split seconds is the base and then the ‘second’ is the label. And that is merely imputed by the mind so, therefore, ‘second’ does not exist from its own side, totally empty. Like that. So, anyway, to get an idea – starting from the year, down to the seconds, then including split seconds, all that they are is nothing except by what is merely imputed by mind. They are totally empty from their own side – is all that phenomena. That’s what it is. So just like that, exactly like that, all the phenomena are the same. We have to understand, realise, all the phenomena is in that way. That’s the nature, that’s the real nature of how the phenomena are or how they exist.

So same how the ‘I’ is: the ‘I’ exists because there’s aggregates, base aggregates. So the base has label. What is ‘I’ is what is merely imputed by mind so, therefore, that’s totally non-existent, empty from its own side. So, again, it’s extremely subtle phenomena. It exists but it’s extremely subtle. The way of existing is unbelievable subtle.

Now the aggregates: the general aggregates, again, that is merely imputed. How that exists is merely imputed by the mind. Merely imputed by the mind because there’s collections of the five aggregates. Now the aggregates of form, how that exists is because there’s all these collections of all these parts of the body. So aggregates of the form are extremely subtle phenomena: what is merely imputed by the mind, collections of these parts of the body.

All those what you call head, legs, hands, all these – each of those, what they are, is nothing except what is merely imputed on collections of those parts - many parts and even those parts, what they are, is what is merely imputed by mind depending on another base. So it goes down to atoms. What is atom? Atom is also merely imputed by mind because there’s particular atoms. So the particular atoms are merely imputed by mind because there’s other particles.

So starting from the ‘I’, go through everything down to the particular atoms – the whole thing, nothing exists from its own side. Nothing has any inherent existence. Everything is totally empty right there. But that doesn’t mean they don’t exist. They exist in mere name. Starting from the ‘I’ down to the particular atoms, exist in mere name.

Now, same thing, starting from the ‘I’ down to – so, each mental factor and consciousnesses, all those, also, merely imputed by mind, depend on another base. Those different thoughts which have different functions. The mind merely imputed different label, ‘this’ and ‘that’; different thought which does different functions, perceiving different objects. So like that. Down to split seconds of consciousness, go down: second of consciousness, split second of consciousness. Down to there, starting from the ‘I’, everything what they are, is what is merely imputed by mind. So all these are totally empty. Starting from the ‘I’, down to the split second of consciousness, everything is totally empty. So that’s why Buddha said in the Teachings, everything is [Tibetan] ‘Everything exists in mere name, merely imputed. Everything exists merely imputed by the mind.’ [Tibetan] Everything exists in mere name, merely imputed by the mind.

Tak-yer, ‘exist in mere name’, existing merely imputed by the mind - yer is ‘exist’, tak is ‘labelled’, past. Everything exists being merely imputed by the mind. I made it a little longer in English. So the conclusion is that everything is empty. So the meditation from the year down to the split second, then ‘I’ down to the atoms – to meditate how everything, including the base, the base is labelled on another base, like that. The aggregates are the base to label ‘I’, but then this label depends on, general aggregates label is imputed on the collection of five aggregates. They become a label and then it exists on base, like that.

So like that, everything, from the ‘I’ exist in mere name, merely imputed by mind. So this is, meditation is good – very important not thinking that ‘I’ on the aggregates. Not thinking that way. There’s aggregates [pause] it’s very important to think aggregates is… ‘I’ is merely imputed because there is a base, aggregates. When you think this way it differentiates. When it differentiates aggregates and label ‘I’ then you don’t think ‘I’ is there. That time, you don’t think ‘I’ is on the aggregates. That is a very important point. That’s a very important point to get, to appear to your mind. To get the idea that there’s no ‘I’ on the aggregates – at least to get clear that idea: there’s no ‘I’ on the aggregates. When you get that feeling then it’s easy that the ‘I’ isn’t here. It exists in mere name, merely imputed by the mind. It’s empty. That idea you should get.

Then like this, similar to all the rest phenomena. Then it’s very effective. Then what you discover, what it is, how these phenomena are, how they exist, is totally, totally something – what the reality is, is totally something else than, up to now, what you’ve been believing, what is appearing.

If you can see the differences then you’re able to know what is the false, what is the truth. What is false in your life and what is truth – then you’re able to see. Then with this realisation or recognition you don’t cheat yourself. Then you don’t get deceived by these hallucinations. You don’t get deceived. Otherwise, you believe is true like bad friend. Like bad friend, you believe him good and trust, then cheat you.

All these appearances, you believe that they really exist then, by clinging on that, that makes to continue to arise delusion and create karma, die and born in samsara without end, suffering in samsara without end.

This is the path, meditation on emptiness is the way, is the only way, to directly cut the delusions, cause of samsara. Only this way we get liberated from the sufferings of samsara.

Stop here.

Mandala Offering, Dedication [not transcribed]

So, goodnight – in emptiness. Thank you.