So if you pray like this, to be like you, like that, like with this, whenever we see these statues of Kadampa geshes, for example, we pray like that, then sooner or later then you become like them, having all those qualities, able to practice Dharma as they did and able to benefit so many sentient beings like they did, like Lama Atisha did. So it’s very important, so whenever we see, so yeah, whenever you come in the gompa, every time, immediately put the palms together, as soon as you see holy ?object put palms together, so take the advantage, these statues, holy objects, here for us sentient beings to collect merit and to purify the defilements, obstacles and to achieve realizations of the path, to achieve liberation from samsara, to achieve full enlightenment. So must take, whatever, all these advantages it has, then you take from these holy objects, so must take the opportunity, must use the holy objects to purify your mind, to collect merit. So pray to be like them, so sooner or later can become, by the power of your mind, the intention, the wish. As it is mentioned in the ?Tsom, I think, I don’t know, might be that, All the phenomena, like the condition, it is up to the tip of the wishes, the intention.

Like the Sharipu, Guru Shakyamuni Buddha’s heart disciple, I’m not sure left or right. Maybe the right, maybe the left, I’m not sure. Anyway, who is excellent in the wisdom. So why Sharipu, as it’s mentioned by great Pabongka Dechen Nyingpo, in the Liberation in the Palm, the reason why Sharipu was able to be heart disciple of Buddha and always to be with Buddha, so that is because one of his past lives he was traveling and then, I think it must be a temple or something, he stopped at one temple. So he was fixing his shoes and he was facing towards the wall and there was a light, so while he was fixing the shoes, then sometimes I guess he take a rest, so he see a beautiful, there’s a picture, there’s a drawing of buddha on the wall, so each time he take rest, he see this, the drawing of buddha. How wonderful, how beautiful it is! So, generated the positive intention, so due to that, having generated the wish, so then that was the karma why he was able to heart disciple of the Buddha and always able to meet Buddha, to serve and to receive teachings.

Probably some of you might have the translation of this. In Indian language, Bodhisattva_____________ and in Tibetan language, Jewel Garland of the Bodhisattva.

I prostrate to the great compassion, I prostrate to the gurus, I prostrate to the devotional deities.

Abandon all the doubts, [pause]

Cherish precisely the practice. [pause]

How to abandon all the doubts, here is says “abandon all the doubts,” so more we learn, in one way of saying, the more we learn, we’re able to cut doubts, that’s one way. The more we learn, we cut, less doubts. The more we learn Dharma, less doubts, deeper we learn, more we study, we make less doubts.

The other thing is this, just intellectual learning is not enough actually to really cut the doubts. We must practice, purify the defilements, we need to purify defilements; otherwise, even you have good intellectual understanding, what is said in the texts, what you explained by the teacher, but if you don’t purify your mind, the doubts will come. While you’re doing preliminary practice sometimes, while you’re prostrating to Buddha, while you’re doing that, some doubts can come, the thought will come, There’s no Buddha. Heresy, these thoughts, but even short time. Or there’s no reincarnation, there’s no karma. So, my point of view is that, I think learning is one thing, but I think the main thing I think is to purify defilements, so this is how you can be free from doubts. This is how to abandon doubts. Otherwise, even very simple things, you’ll get doubts, in even very simple things, not, doesn’t have to be sophisticated or philosophical point, doesn’t have to be, can be. If we have thick obscurations, then doubts can rise even very simple things. So purification is, I think, so important. Otherwise, even we have faith in karma, things like that, now and then sometime past negative imprint, heresy, manifest out, your mind totally changed. And when that time, when that happens, you totally believe what you have been believing before is not true. It’s wrong. So, for your mind, hundred percent, what you think is right, so there’s no reincarnation, there’s no karma, no liberation, that can happen, when the past negative imprint, heresy, when that is manifest out. So, therefore, I think, purification and prayer, dedicating the merits and purification is so important, prayer, ?short prayer every day.

That, when, for example, in early times, Kopan course, I mean third or fourth, fifth, around those Kopan courses, those times, so we feel this, we discuss, introduce about the mind and reincarnation, so at least a few days talk about the mind, lot of discussion on the mind. Then, after seven days, then more, after, I think, four or five days, I think, a few days a lot of discussion, like the birds, like a whole, so many birds making noise in the tree, in the tree, bush, chatting, so anyway, sorry, the example’s not quite right, yeah. So like that for three or four days, anyway, so slowly get more and more calm. So after one week, quite, very calm, quite calm, but even after two weeks, most people okay, but there’s still one or two people cannot believe reincarnation, can’t understand about reincarnation, can’t figure it out reincarnation, two or three people after two weeks. So anyway, so it’s all to do with the individual person’s karma, who has more obscurations, it’s a question of that.

So if the mind is not pure, if you have thick obscurations, no matter how intelligent reason you use, no matter how intelligent debate, reason, use, cannot prove to that person, cannot prove, that person won’t accept, doesn’t agree, doesn’t accept. How much intelligent logic you use, cannot prove. So only when that person does practice of purification, then there can be change. Even though that logic is for other people, of course you have to accept, of course it’s like this, but that doesn’t mean for that person, for that particularly person not necessary become , accept.

Abandon sleep and drowsiness, laziness.

This has been the right time. It’s the right time. Perfect time.

Always attempt perseverance.

This is Geshe Wangchen’s explanation, translation:

Having removed sleepiness, dullness and laziness, I shall always be joyful When engaging in such incredible practices.

Yeah. [pause]

With memory, awareness, conscientiousness, I’ll always protect the door of the senses. I should always examine my mental continuum Day and night, three times, again and again.

So, it means daytime, morning, noon, evening, so however, again and again must examine one’s own mental continuum and also the same, nighttime.

Here, Geshe Wangchen mentioned here:

I shall guard the doors of my speech, body and mind Against any negative action, By constantly being alert and mindful in my behavior. I shall examine my mind Over and over again, day and night.

So, one should practice mindfulness to be able to recognize whether negative thoughts are rising or not, engaging in negative action or not, so first thing is the mindfulness, that’s the foundation. Then through mindfulness one can recognize whether there’s danger rise negative thoughts or engage in negative actions, harming others, harming oneself, rising anger, rising attachment, as well as ignorance and those other delusions, self-cherishing thought, so forth.

Sometimes doesn’t remember, doesn’t recognize, that this is creating negative karma, doesn’t remember because there’s no mindfulness and so sometimes one is engaging in negative karma but one doesn’t recognize. So that is due to here ignorance. While the life, the causative phenomena, objects of the senses, while they’re nature of impermanence, that they can be stopped at any time, that they’re changing, decaying continuously, every hour, every minute, every second, so while it is happening like this, then there’s a permanent appearance and one believe, one let one’s own mind believe it’s always going to be like this, opposite to impermanence. Even though nature of impermanence, but one believe it’s going to be always like that. So, even the things exist in mere name, merely labeled by mind, depending on the base and mind which labels and the label, they’re dependent arising, existing in mere name, that’s how things are, but then because there’s hallucination, truly existent appearance, not appearing that way according to the reality, merely labeled by mind, but appearing not merely labeled by mind. So you have hallucination, hallucinated view, then when you allow your mind to believe, to hold on to that, it’s true, then that time you’re creating, we are creating ignorance in our daily life, the basis for delusion, from where the delusion rises, basis or root of delusion, all other negative emotional thoughts, which motivate karma. So, here, need so mindfulness practice and then instead of creating, instead of holding on to it, thinking this is true, we have to think the opposite, merely labeled by mind. The subtle dependent arising, mindfulness in subtle dependent arising.

Starting from the I, aggregates, general aggregates, then aggregates of each one, down to the atoms of the body, so an atom, so according to Prasangika school, all atoms are particles, there’s no atom which has no part, so all are particles, so however, so the atom exists by merely labeling on another collection, then that is labeled due to another collection. Just to give an idea. The aggregates of form is not the I, feeling is not the I, cognition’s not the I, compounding aggregates are not the I, consciousness is not the I, even all the collection of the five, even that is not the I. Even that is not the I, even all the collections. Even all the collection of the five is not the I and the I exists nowhere, from the tip of the hairs down to the toes, nowhere it exists, nowhere the I exists from the tip of the hair down to the toes. Not only the truly existent I doesn’t exist on this, not only that, even the label you cannot find, even the label, I, cannot be found on the aggregates, on the base. It doesn’t mean that the label, I, doesn’t exist, that the I what is merely labeled doesn’t exist. It’s not saying that. It exists, it exists. Even though you cannot find on the base, but the label I it exists, it exists, it is in this gompa now, the I, the label I is in India, in Bodhgaya, in this gompa, it is on this cushion, it is on this throne, it is on this cushion, but can’t find on this base. It exists on this cushion, while there is the aggregates on this cushion. So now, what is that I? It’s nothing other except what is merely imputed by the mind. What is that I? That label I cannot find on this base, but it is here in this gompa now, on this cushion, while there is the aggregates on this cushion in this gompa. So what is that I? It is nothing other except what is merely imputed by the mind.

So, it doesn’t exist oneness with the aggregates, neither that, nor it exists separately from these aggregates, from this base. [pause] There is no other concrete reason to prove that there’s I, there’s no other concrete reason, just because there’s the valid base, the aggregates, that’s all. That’s it. Then, mind labeled, it received the label I, because base is there, so it receives the label, this valid base received the label I, so mind merely imputed, mind merely imputed I. [pause]

Because the aggregates, the base, the aggregates, is in India, in Bodhgaya, in the gompa now, so the mind merely imputed I and believed, just by that, I am in India, I’m in Bodhgaya, I’m in the Root Institute gompa. So merely imputed and believes, just it’s ________ ?by that. So all the rest, so same thing, when the aggregates, the body, is doing the action of sitting, then mind merely imputed, mind seeing that aggregates of body is doing the action of sitting, then merely imputed, I am merely imputed action, sitting, and believe in that. That’s it. There’s nothing more than, there’s no I other than, there’s no I something extra, something real or something extra, more than that there’s no such thing. I more than that is a false I, I more than that appears and believe, it’s a false I. That is what’s empty.

So, according to what the mind does, what the speech does, what the body does, mind seeing that, what function what the base does, okay, mind merely imputed and believed in that, I doing this and that, merely labeled the action and believed in that. So, it’s not that there’s no I, but when you compare how the I appeared before and how you believed, something real I existing from its own side, now comparing to that now, with this analysis, now here, it’s like doesn’t exist. It’s not that it doesn’t exist, but it’s like doesn’t exist. It is not that totally nonexistent, it’s not that. It exists, but it’s like it doesn’t exist, so subtle, What it is is extremely fine, so subtle. So now here, that I is empty, you can get some idea of that is empty, empty of that real one what used to appear before and what is believed.

Something, now here, it exists, you can’t say it doesn’t exist, it exists. But it’s something extremely, unbelievable subtle. It is empty of existing, empty of the real one, put it this way, empty of that emotional I, empty of that real one, empty, while it is empty, it exists, it exists in mere name. So, this is how the I is, extremely subtle. When we analyze what it is, how it exists, so, like this, it’s never what has been appearing from this morning or from birth-time or from beginningless rebirth, what one has been believing, never that. Holding on to that and thinking that’s true, it is never that. That one never exist from time without, from beginningless rebirth it didn’t exist. Such that I never exist, never existed up to now. There’s no such I. Even omniscient mind cannot see that. What omniscient mind see is the I empty of that. All those who have realized emptiness they see it’s empty of that, this is what they realize.

So, same, aggregates, how the aggregates is, same. So how each aggregate is, the same, so do not exist, they are all empty of the real one, appearing from that, that which is believed true, so they all are empty, but not totally nonexistent. It exists, it exists in mere name, function in mere name. So, from there down to the atoms, down to the particles of atoms, all like that. So from the I down to the particles of atoms, all are, what it is, merely labeled, everything, what is in Tibetan called ?tang-yö, [Tibetan], so means existing being merely labeled, from the I down to the particles of atoms. So, everything, the whole thing exists in mere name, merely labeled by mind.

The same thing, the split seconds of consciousness, this hour’s consciousness, this minute’s consciousness, then second’s consciousness, then the [snaps fingers] like that, so within that shortest time, so depending on different schools, sixty-five, Vaibhashika school or, however, 365 according to Mahayana, 365. However, so the shortest time, so down to those continuity of consciousness, duration a second, [snaps fingers] then within that, so many seconds, however, all the same, all what they are is what is merely labeled by mind, existing in mere name, merely labeled by mind. So everything, from the I down to all those, so here when you are sitting, in reality all these piles of labels, from the I down to the particles of the consciousness, one labeled on that, that one is labeled on that, so I is labeled, [pause] labeled because there’s the aggregates.

Aggregates is merely labeled because of the collection of the five aggregates. So then the aggregates of form merely labeled because collections of all these parts of the body. So like that, same thing to other aggregates. So down to the atoms, particles of atoms, everything, so exist in mere name, merely imputed by mind, down to the particles of the consciousness, the continuity of consciousness, the duration of a second [snaps fingers], then within that, so many seconds, so all that exist in mere name, merely imputed by the mind.

So what is sitting here, everything, only here, somebody’s sitting with the body, ?actual body, so the whole thing here, every single thing is what is merely imputed by mind, exist in mere name. So when you are walking, so again same. Starting from the I down to the particles of atoms, the consciousness, everything what exists, what is functioning is all what exists in mere name, all this, mere name. Then all the activities, all the functions, also what is merely labeled by mind, it all exists in mere name.

So, if we get some experience of the I, when the analysis is done, the I, so that feeling, there’s no, suddenly there’s no such real I, emotional I or I existing from its own side, there’s no such thing. And there is I, because there’s aggregates, so there’s I, but what it is is nothing other except what is merely imputed by mind. So that’s it. That’s all what it is. So, that idea, so that idea, that understanding, that awareness should be same with all the rest. With all the rest, down to the particles of the atoms, then split-seconds of consciousness, all that. That awareness should be same, should have, with everything, with all the rest. So this is it. We are listening here to teaching or walking, whatever, so there’s no such thing, in reality there’s no such thing, a real one, concrete or real one existing from its own side, there’s no such thing. And that, all these are total hallucination. And all these what appeared and believed is totally empty, totally empty, there’s no slightest even atom of that exists.

So, while we are walking this is what we should practice mindfulness. As I exists, I am walking, what it is? Nothing except what is merely labeled by mind, so doing action of walking. So same, aggregates. So everything, so down to the particles of atoms, same, ______ particular functions ________. So this is what we should practice mindfulness when we are walking, while sitting, whatever activity we’re doing. So it’s kind of piles, all these phenomena are, so practicing mindfulness, all these [ming _____ tang-yö ______], so, merely labeled, exist in mere name, merely labeled by mind. So practicing mindfulness in this.

So then, when you meditate like this, what understanding comes in your heart, all these are empty of the real one, existing from its own side. So here you can see, you get some idea of what, all these exist, but it’s empty. So unified the emptiness and dependent arising, starting from the I, everything, all the rest, unified of emptiness and dependent arising. What Guru Shakyamuni Buddha realized, has shown. What Nagarjuna realized, shown; what Lama Tsongkhapa realized, shown. What Milarepa has realized and shown.

So therefore now, by practicing mindfulness, so we don’t, if we practice mindfulness this way, we don’t allow to create ignorance, you don’t allow your mind to become ignorance, you don’t allow your mind to become ignorance or create the concept, which is ignorance. So if you let your mind hold on to the truly existent appearance, that this is true, then you let, you are creating ignorance all the time. So therefore, antidote to that is you practice mindfulness all the time, everything is existing being merely labeled by mind. Everything exists in mere name, merely labeled by mind. So if you are practicing mindfulness all the time this, then you don’t allow your mind to create, you don’t allow to create this concept, the ignorance, root of samsara, the self-grasping of the person, you don’t create that and self-grasping of the aggregates, phenomena or the aggregates, so this root of samsara, you don’t create, you don’t allow, by practicing mindfulness.

So there in the teaching it says, practice mindfulness, protect the door of the senses. So protect from delusion, ignorance, here I’m particularly talking about ignorance, how to protect from delusion, ignorance, so like that. Then other one is karma. Ignorance in karma. Maybe we know intellectually, but in the daily life we don’t recognize that you are creating negative karma. So that can be sometimes like that. And sometimes one doesn’t know that’s negative karma, that’s ignorance.

So I think stop here.

[short mandala]

[jang chub sem chog.... (3x); gang ri ra wai.....; pal den la mai....]

Due to all the past, present, future merits collected by me, three time merits collected by others, may I and one’s own family members, all the students and benefactors of this organization, those who give up their life to the organization doing service to sentient beings, teaching of Buddha, and all the rest of the sentient beings, may we meet only perfectly qualified guru in all the future, in all the lifetimes, and from each sentient being’s side, from one’s own side, to be able to see only enlightened being, the virtuous friend to be able to see only enlightened being in all the lifetimes. And from one’s own side, from every sentient being’s side, to be able to do only the action most pleasing the holy mind of the virtuous friend in all the lifetimes. And from one’s own side, from each sentient being’s side, to be able to fulfill the holy wishes of the virtuous friend immediately in all the lifetimes.

Due to all the three time merits collected by me, three time merits collected by others, may I be able to offer skies of benefit to all sentient beings, like Lama Tsongkhapa, by having the same quality within me as Lama Tsongkhapa has, from now on in all my future lifetimes.

Due to all the three time merits collected by me and three time merits collected by others, that which appears to one’s own mind real one, that which is totally empty, not there, through that may the I, again appear real one from there, which is totally nonexistent, empty, there, right there, which is empty right there, achieve Guru Shakyamuni Buddha’s enlightenment, again also which appears real one from there, which is totally nonexistent, empty, right there, lead all the sentient beings, again which also appears real one from there, but in reality, there’s no such thing, it’s totally nonexistent, such that sentient beings totally nonexistent, empty, lead to the Guru Shakyamuni Buddha’s enlightenment, again that which is something appearing real one from there, which is totally nonexistent, empty, by myself alone, who also appears real one from there, which is totally nonexistent, empty.

I dedicate all the merits same as the three time buddhas, bodhisattvas, dedicated their merits.

And may the general teaching of Buddha, particular teaching of Lama Tsongkhapa, may it be actualized completely within one’s own heart, one’s own family members, in all of us here, in the hearts of all the students, benefactors of this organization, those who give up their life to the organization doing service to sentient beings, teaching of Buddha, completely actualize in this very lifetime. In that way may it be spread in all the directions, may it be flourished forever in this world.

[LTK dedications in Tibetan]

I mentioned the big piles of labels, but even that is wrong, because that still become gross, because you think of one label on top of another label, because here then still makes you think the I is on the aggregates, that makes to think, still it makes to think truly existent, because something real, because the I on the aggregates, then you believe that it’s I on the aggregates. I is labeled relating to the aggregates and depending to the aggregates, relating to the aggregates. But if you think the I is on the aggregates, then there’s something real, then that’s, kind of easy to fall in that way. There’s the aggregates so the mind merely imputed, because of that mind merely imputed the I and that’s how it’s existing and that is how it is functioning, merely imputed by the mind. So even thinking the piles of labels, still I think that’s not quite correct. That’s, yeah, still not quite correct, it makes to believe there’s something real on that. There’s I, something foundable on the, I foundable which is on the aggregates, there’s something there. So I think that shouldn’t be there at all, the idea that there’s I can be found, that there’s I foundable on the aggregates, that idea shouldn’t be there at all. Otherwise, you cannot differentiate, otherwise the Prasangika school view is more, is the subtlest, difference between Svatantrika school, Rang-gyupa, their view and Prasangika school, that doesn’t, Rang-gyupa believes that the I is foundable on the aggregates. Rang-gyupa, Svatantrika school, I is foundable on the aggregates, I exist by its nature, I is foundable, there’s I on the aggregates, foundable. In the Prasangika there’s no such thing at all. Doesn’t exist by its nature. Not only that it truly doesn’t exist, but doesn’t exist even by its nature, so there’s no such thing there, cannot find the I on the aggregates. So there’s huge differences between those two, the Madhyamika schools.

So, tomorrow, please gather at twelve o’clock. Sleep until twelve o’clock or until tomorrow night. I’m joking.