The reason what made me to laugh was I remembered something, Kopan, Kopan in the course, one of the courses, Kopan in one of the courses, I talked about dependent arising, I think, three or four days, I talked about, a few days, dependent arising. But one student, she thought, one student she thought I talked about Tibetan rice. She thought it was, she thought I talked about Tibetan rice for three or four days. So one day, after four days, she asked , so she asked somebody, one elder student, Why he’s talking about so much Tibetan rice? So then this student corrected, the student corrected. No, it is dependent arising. It’s not Tibetan rice. Only after four or five days, then she, then only she realized that all that talk was about dependent arising, not Tibetan rice.

Is that right? I think she’s here. She’s here. [Laughter]

No, that was very good, very good, that’s very good lesson to me, because I think I spoke very fast, very fast, dependent arising, like that. So it become, it actually become Tibetan rice. So she thought, Why is it so important the Tibetan rice?

No, no, she herself speaks the best English. When she talks every single word you can hear. De...pend…ent...aris…ing. [Rinpoche says these words very slowly]

Anyway, what I was going to mention is that, I think different words for different people, or different verses or even like the vase on the vase, vase on the vase, or the I on the I, even that kind of expression, so different people, different meditators they have, from different quotations or from different instructions, even words like that. So suddenly it clicks, [Rinpoche snaps fingers] clicks the mind. Able to see, able to see, suddenly you see the I, suddenly you recognize like that, exactly as it is expressed, able to identify, that, you are able to identity like that, the I existing from its own side. Then suddenly, so you look at the ceiling it’s like that, like what is expressed in the teaching, the ceiling existing from its own side. Then you look at the thangkas, the brocades around, they appear also on top, or the existing from their own side, something real, a real blue color, red color, yellow color, real one in the sense existing from their own side. So everything where you look at, it’s all like that. And then you look at the I, also like that.

Then, “Oh, oh, this is the object, this is what is called object to be refuted.” Once you recognize that, then, even thinking a small, even thinking, it seems that, it seems that is the main, that’s the key, that’s the key, that’s the most important one, to start with the false I. As I mentioned at the very beginning, I think, I got distracted but meant to recite  the Heart Sutra, then to meditate. That was the idea but then didn’t happen.

What I was going to mention is, to realize the truth you need to, first you need to recognize the false, the false view. What’s called gag-cha, object to be refuted. That is the most important one, I think. Whether you can realize emptiness or not, whether you reach to that point or not, it all depends on beginning start, how you begin the meditation. If from very beginning if you make mistakes, if you did not have the knowledge or recognition of what is to be empty, if you didn’t have that recognition, if you missed out that, recognizing the false I is false, the false I is false. I which doesn’t exist, I which doesn’t exist at all but appeared and believed by one’s own hallucinated mind, everyday life from beginningless rebirth, from beginningless rebirth, so this, which is nonexistent, this real I, in the sense existing from its own side, not merely labeled by mind, if you, from very beginning start, if you are not, if you didn’t begin with that, if you didn’t begin the analysis, if you did not begin the analysis on that, on that target, on that target, on that target, you didn’t, if you did not use the analysis on that target, like the atomic bomb that you are going to throw over the enemy, or missile, didn’t realize this is the one, this is the one that you throw your missiles, or bombs, the logics, reasons, on that. You missed out that, the target, that you use analysis, you missed the target. You missed the target, why? Why? Why you missed the target? You missed the target, something else, you think it’s something else. It’s not that one, but something else is the object to be refuted or false I, something else. Or the word, object, word, truly existent word, however, something else, to be realized empty.

Why? Why this is happening? It is because, it’s because you didn’t recognize that this is the false I, that this is gag-cha, object to be refuted, you didn’t recognize. And didn’t recognize because believing this is what, this, how can you, how can you eliminate this? So thinking this is the I, thinking this is I, this is the I which exists, not recognizing this is the false I, but this is sort of nonexistent, this is false, not recognizing that. I mean, not recognizing this is false or this is the object to be refuted, not recognizing that.

I should say this, I should clarify this. When you recognize this, not necessarily that you realize this is totally nonexistent, the minute when you recognize, at the same time you see that’s totally empty. I am not saying that. So there is a graduate procedure. The object to be refuted, what is described, identify, you identify to that I which appear and one believes. Then next minute you use the logic, even just the word dependent arising, sorry, not Tibetan rice but dependent arising, even just use that word. So while you are focused on that, this is object to be refuted, you identified what the words said, like the passport, like the passport at the customs or something, like the picture identifies your face, like that, so here, using the dependent arising or something like that.

Not totally you see immediately [Rinpoche snaps fingers], not totally at the same time you see that totally non-existent, not like that. But I think it’s this, some, I guess maybe you could have some intellectual understanding. Already you have that, then use the logic, like the atomic bomb, on that. Then once you recognized that this is object to be refuted, what you need to realize empty. After that recognition then, due to the blessing of the guru and imprint from past, and then intensive purification, collecting merit, so then, mind cannot stay as it is, as I mentioned before, how stubborn all that, like rock before, that things doesn’t make sense to you. But now here then, suddenly, all of a sudden, you see the I that you have been believing or holding onto, this real I in the sense of existing from its own side, without any question, without any doubt, that it’s true, you know, that it’s there, it’s true. Suddenly you lose, I guess those other meditators, I think, who had to put all the necessary conditions together, receiving blessings of the guru, all that, so I think, so suddenly there’s nothing to hold onto. Which you have been holding, not only from the birth, from beginningless rebirth, you have been holding onto it, but now today, this hour, this minute, there’s nothing there to hold onto. There’s nothing there to hold onto. There is nothing there to hold onto.

It’s like somebody illusioned you, a magician person illusioned your mind, magician person illusioned your mind and gave you a million dollars, and you are holding in the hand a million dollar and really believe, really believe that I have this million dollars, and you make all the plans, you make all the plans what you, go round the whole world and buy the beautiful mountains or buy houses, in the city and outside the city, countryside and inside city. However, the whole thing anyway, so really believing that you have this million dollars in the hand. But then when, so when that, after some time that, the mantra power or whatever it is, hallucinated you, that effect is gone, gone, then you discover there’s nothing, you discover there’s nothing, or maybe there’s some paper, empty papers, piled up papers, or however, there’s nothing in your hand, not even one dollar, you discover, like that.

Or you dreamt from lottery you got billion a dollars, and in the dream, you didn’t recognize this is dream, you really believed, no question, not one single doubt, really true, you have, but so excited, then really believe, but after you woke up, you realize it wasn’t true. Then so sad. So happy in the dream but so sad, after you wake up you discover it’s not true. So anyway, so just like that.

So that time, when it starts to lose, right after the recognition of the, so “This is the object to be refuted” and then you start to think this, then you start to think, “Oh, this is false.” Next minute you think, “Hallucination.” Then it starts to go away. To lose. It doesn’t go out through the door or window or, out of the house, your room, but just there, wherever you, where are holding onto, just there, just there.

So what I was going to mention before, then the fear rises. Very, very deep fear, from way down deep, very deep fear rises so for many people, those who are lower intelligent beings. So then that time, you think, the fear rises because, here, here is the point: because you are unable to differentiate the I which exists and I which doesn’t exist. That I which exists, that which is merely imputed one, which exist, merely labeled I, that which exist, and the false I, I which doesn’t exist, that which is not, that which is appearing to you and you believe, you hold on, you believe that, not merely labeled by the mind, not merely labeled by mind. So these two, unable to differentiate, I which exist and the false, and the nonexistent I, the false I, unable to differentiate. Unable to differentiate.

So His Holiness Ling Rinpoche, how to say, I think that one is a little bit different. Rinpoche used to say, many different years ago Drepung Loseling in South India, Rinpoche gave Seven-Point Thought Transformation, so that time during the emptiness teachings Rinpoche explained the definition of gag-cha, object to be refuted, is you are unable to differentiate the label, table, the label table and the base of the table, which is to be labeled ‘table’ and the label ‘table’ itself, unable to differentiate, so that is the gag-cha, object to be refuted.

But here I am talking about, you are unable differentiate the I, which exists, merely imputed by mind and the I, nonexistent I, so your false I. As I mentioned before the ordinary words are “the real I,” in the sense of existing from its own side, that which is nonexistent one, so unable to differentiate those two. Unable to differentiate and you believe, as I’ve already mentioned at the beginning, so normally in our life, not only unable to differentiate from the base, label and base, unable to differentiate, not only that, not only that problem, so with the I, like this, unable to differentiate, the base, aggregates, and the I. Then, when we look at the table, when we look at the flower, the label of flower and base of flower, unable to differentiate, undifferentiable. So when we look at the light, light, the label and the base, base of, base, unable to differentiate. So any phenomena when we look at, when we look at the fruit, fruit, the label “fruit” and the base of the fruit, unable to differentiate. So whenever we look at phenomena, like His Holiness Ling said, it’s all like that. So that’s hallucination.

So the I, the self, the I, does not exist separately from the aggregates. But the I exists differently from the aggregates, the base aggregates, it exists differently but not, it doesn’t exist separately from the aggregates. In Tibetan word ta te so you have to understand there’s a meaning of ta te. Ta te one means separately, ta te means separate, ta te, different. So if you are not, if you, ta te, if you didn’t get the real meaning of that then you can get unclear, unclear understanding, you can get confused, these two things. So the I exists, doesn’t exist separately from the aggregates because it exists by depending on the, or relating to, or because there is aggregates base exist.

So what I’m saying? So it doesn’t exist separately but it exist differently, because I is the label and these aggregates are the base to be labeled. Object to be labeled, base to be labeled “I.” So these two are different phenomena, two different phenomena. The I is, the I is a possessor, the I a possessor, aggregates is the possession. I possesses the body, the mind, so how can they be one? Possessor and possession, how they can be one? I is, like the Madhyamaka talks about nye war len pa bo, nye war lang cha, so related to the horse carriage. So, the I is the receiver and the aggregates are what is received. Nye war lang cha, the aggregates, len pa bo is I is the receiver. So two different phenomena.

So same the flower… Put it this way, so this makes it a little bit clear.

So before you see this, after you entered in this hall, after you entered this hall, before you see this, before you see this form, that which has different design, different design and colors, so then some are called, some are labeled “flower” and some part is labeled “leaf.” Mainly due to the design, different design. So some are called “leaf” and some are called “flower.” So when you, before you see this, you don’t label “flower.” The label doesn’t come, the flower, the label doesn’t come [Rinpoche snaps fingers] before you see this. Your mind imputing flower, “There’s a flower there,” label doesn’t come before you see this form, this base, this phenomenon, which has particular characteristics, this plant.

For your mind to label, label that there’s a flower there, there’s a white flower, flower there, white flower, pink flower, green flower, green flower , usually, I think, there’s no green flower. But I think, just recently somewhere, whether it was Osel Ling or where’s this? Just recent time, I don’t know where, somewhere, I think maybe Osel Ling, there was some green, there was lots of leaves together, many, many leaves, green leaves together, and maybe that’s flower, I’m not sure.

So anyway, something has to cause your mind to make up the label “flower.” Something has to cause your mind to make up the label “flower,” okay. So, that means you have to see something first. You have to see something first, in order to label, for your mind to decide the particular label “flower.” Okay? You understand that? First you have to, in order to label flower, to choose the particular label “flower,” you have to see something first, and that has to cause your mind to choose this particular label “flower” and what kind of flower. So you see this plant, the particular design, form, that, so then by seeing this first, different design, form, then only after, only after that then your mind make up the label, “flower.” And what kind of flower, so rose, the mind make up label “flower rose,” and I don’t know what it’s called this one, I’m not sure. Huh? Lilies? I don’t know what that’s called, anyway, I never learned the name of that flower. So anyway, so your mind make up, rose flower, the name, you make up the label name, this and that, and your mind merely impute this and that and you believe in that. So, your mind, so your mind merely imputed flower and which kind of flower, okay?

Then, so now here before completing, just here I want to say something at this point. So now here, so the label comes after, rose flower, what flower, flower, the flower label comes after, and what kind flower, all that, so reason that causes you to decide this particular label, flower and what kind of flower, that is the base. The reason that causes you to choose a particular label, that, so that is seeing the base. Seeing the base, what kind of form, shape of plant. Seeing that is the reason that causes you to choose particular label “flower.”

So therefore, now, here you can understand. First you see the base, next you see the label. Next you see the label. So, you can see they are different phenomena. The flower doesn’t exist separately from the base, the plant which has all that, shape, all that, doesn’t exist separately from that but it exists differently from that. You see the base, afterwards then you see the label. So that’s one thing to clarify.

So like that with all the rest of the phenomena. Same, when we are in the road, when we stop car.… Yeah, maybe before mentioning that, so I just finish with the flower, just finish with the flower, sorry.

After your mind merely imputed, by seeing the base after your mind merely imputed “flower,” and believes in that, then flower appears to you, the label, the flower that came from your mind or your mind merely imputed, that appears to you, that this is flower. It appears to you that this is flower, and then you see, then you see that this is flower. After appearing this is flower then you see this is flower, you see. For you to be able to see that this is flower there’s a whole process, there’s whole evolution that takes, starting from seeing the base first, then that becomes reason for you to choose this particular label, all that. Seeing that this is flower comes the very last one. Then good or bad, all that, depending what label you put, then you see that. Depending on what label you put, you see that, then that affects to you, affects, pleasant feeling and unpleasant feeling, problem. So depending what label, what kind of label we put at the beginning, came from our mind.

So, then there’s also karma, creating karma involved. What label, what label you put, of course you can change the label, even though it is negative but you can put a positive label, you can do that, if you are practicing. If you are practicing, if you want to keep your mind always in happiness. If you want, like Lama Chöpa, Guru Puja says, by training the mind in bodhicitta then always keep the mind in happiness. That means you always look at the unfavorable circumstances, people who abuse with you or whatever condition, always you put positive label. Then you see always positive and always able to keep your mind in happiness, never down, no depression.

But here what I am going to say, I think even that is according to karma. So along with this, all this creation, then, of course what label you’re putting, so there’s past karma. There’s this, anyway, I’m not going to go, according to your karma, bad and good...then appears bad, get angry, all the negative thoughts come, angry, motivate karma, harm, like that.

Then here, another one attachment, good, beautiful. After your mind made it up, after your mind, after your mind made it up, because that’s what label you put and that’s what you see. So then not knowing it came from your mind, believing it came from the object’s side, then truly existent, then attachment, with exaggeration beauty then attachment rises. So like that, then create the cause of samsara, to again to die and reborn, all that. So I think might be, so I think in our daily life, in our daily life you can see how much is involved, can’t imagine, mind, how much our mind creates things. And then there’s always karma, again creating karma, the projection or views created by your mind, depending on how you label, then again attachment, anger, these things.

Because if we are not meditating, if we’re not practice mindfulness, mindfulness watching the mind, mindfulness in our daily life and if our mind is not in meditation, I don’t mean meditation just breathing in and out or that you are looking at the flower, mindfulness that you are looking at the flower, not just that. Meditation in lam-rim, either renunciation, bodhicitta, right view. So if the lam-rim, the three principal aspects of the path to enlightenment, even not all three, one, if that practice not there in your daily life, while your mind creating all these things, if this antidote is not there, that protects your mind, protects you from lower realm suffering, protects you from samara, liberates you from samsara, instead of creating cause of samsara, creating cause of lower realms, so opposite to renunciation, the attachment to this life, then attachment to even future samsara. So if that is the attitude then, of course, becomes the cause of the lower realms, to reincarnate again, go back to our permanent home, how say, go back to the lower realms. So again, and again die and reborn again samsara, so like that. So opposite to bodhicitta is self-cherishing thought. Then that blocks to achieve enlightenment for sentient beings, blocks to achieve all the Mahayana path, and it blocks to cause happiness to other sentient beings, to benefit others. Even it becomes greatest obstacle even to achieve happiness for yourself.

And then if there’s no right view, then from lam-rim, the heart of lam-rim, the three principal paths, the right view, if this is not there then whatever, enjoying the object, or whatever, the attitude of the ignorance, then doing the activities with that, believing everything is truly existent, then become, that become basis for, cause disturbing thought, obscuring disturbing, the negative emotional thoughts and action, karma, the cause and effect, then all the result sufferings. Like that, become the root, becomes the foundation, root, foundation of suffering. The right view, with the right view then everything becomes antidote to samsara, antidote to cut the root of samsara, then delusion and karma, antidote to samsara. If that meditation is done, if that mindfulness practice is done then bodhicitta, then whatever, the attitude and activities all becomes cause of enlightenment. If it is done with renunciation then everything, the attitude and whatever activity become cause to achieve liberation from the whole entire, oceans of samsaric suffering and causes.

Sorry, I’m supposed to speak on the Three Principal Paths and also, but I think, so this is just, I think just to bring the name, Three Principal Paths, at least. Some name.

Just before stopping…. Now here the gag-cha, is this, object to be refuted. Now here you can get one idea of gag-cha. Okay.

You saw this plant first which has different characteristics, I mean, the shape, like that, okay? Then after seeing that, after seeing that, your mind, after seeing that your mind merely imputed flower, and which kind of flower, okay?

So now here, one thing to understand, one thing here, one thing to understand, it doesn’t happen together. You may think seeing the base and the [Rinpoche snaps fingers] labeling flower comes together, no, doesn’t happen together. If this is happening together, then what causes you, what causes your mind to choose this particular label, flower and what kind of flower, what causes, what is the reason? The reason, reason has to be actualized before your mind make up the label, flower, what kind of flower. Reason has to exist before, the reason or the cause should exist before the result, putting the label. Therefore, you must know it doesn’t come together, [Rinpoche snaps fingers] seeing the label, seeing the base and making, putting, making up the label, doesn’t come together. Label comes after.

So now here, it becomes very clear, label flower and base these two are, this different form, various shape, which receive “flower” but different kind, what kind of flower, then there is different label.

So now here, so now here is the point. Okay, now here is the point. What you have to realize empty, now it comes after this. So, your mind merely imputed flower by seeing the base, okay? So, okay. You believe in that, after that as a result then flower appears to you. Flower appears to you as it is flower, okay? Flower appears to you that this is flower. Okay? So now here is the question, here is the point. Okay. In reality, the flower should appear to you merely labeled by mind, because just before, the second, the flower is merely imputed by your mind. Just a second before, your mind, the flower is merely imputed by your mind. So the next second, the flower which appears to you should appear to you merely labeled by your mind, but that doesn’t happen. So this is what we have to realize.

It appears back to you totally opposite to the reality. Reality is merely imputed by mind but when it appears to you, appears to you not merely labeled by mind, which means existing from its own side, existing by nature. So all that, as a real flower, real flower in the sense of existing from its own side. Okay?

So now, flower there, flower there, on the base. On the base, undifferentiable with the base, as His Holiness Ling Rinpoche said, undifferentiable is also there, that is very gross, that’s a very gross view, that’s very gross view. I think the gag-cha, I don’t know, there might be, I’m not sure, maybe there are different levels of kind of gag-cha, I’m not sure. For example I, appearing I undifferentiable with the aggregates, that’s one thing, but above the aggregates, there is I, above the aggregates, nothing clear but I, real I appearing from there, truly existent, appeared and believed that’ true. Above the aggregates there is I, anyway appearing, in short, a real I appearing from there, which is believed, not merely labeled by mind, which means that.

The meditators who are familiar with the gag-cha, I think probably might be in that way, the flower, on the base there is a flower appearing from there. And maybe those who are not familiar with gag-cha, that kind of gag-cha then, undifferentiable with the base, maybe kind of more gross. This is just my own thought.

However, so anyway, so then when you see the, when the flower appears to you back, there is flower, there is a flower on the base, there is a flower on the base, looks like you can find. Looks like you can find, what the Svatantrika School, Rangyupa, Madhyamaka school, Rangyupa, believe, this is their philosophy. You can find the label on the base. So then you have this wrong view there, what the Rangyupa says. And Prasangika says you can’t find. Unfindable. It exists but it is unfindable on the base. If it is findable on the base then it has to be inherently existent, truly existent, or existing from its own side, all that, gag-cha.

So now here, so same. That means, when you see flower, there’s a flower on the base, findable, that means a real flower, in the sense, existing from its own side. So you can see now, that is gag-cha, appearing and you believe that’s true, that’s gag-cha, object to be refuted. That is hallucination and that is totally nonexistent. That is totally empty, totally empty there. So that’s what we have to realize. False flower, so it’s totally empty there, that one is totally empty there.

But there is flower existing. There is flower, after realizing that doesn’t mean you don’t see any flower at all in the world. You don’t see a flower at all, you don’t have flowers at all or you don’t see flowers in your garden, doesn’t mean that.

So while this is totally, your realization, I mean still you have this hallucination, a real flower existing from its own side, but your understanding from your side, your discovery, by developing the mind, I think, the meditators, other meditators say that, by meditating the mind looking at it empty, realizing empty and developing mind in that, as a result then you see, flower, it’s not that there’s no flower at all, not nihilism, but flower exists, flower exists but exist merely imputed, flower exists merely imputed by mind.

Before you’re realizing ultimate truth of the flower, now you realize conventional truth of the flower, of the flower, you realize now, that which is merely imputed by mind, flower exists in mere name, merely imputed by mind. So your understanding of flower is extremely subtle phenomenon. Extremely fine, the existence of the flower. Not it’s nonexistent, but exists but it’s like nonexistent. It exists but like nonexistent. “Nonexistent” and “like nonexistent,” there’s big differences like between sky and earth. So subtle, unbelievably subtle. What it is, is extremely subtle phenomenon, after you realize the flower is empty of the false flower existing from its own side, the real flower.

So anyway, I think for that meditator, I think, it’s like when you’re dreaming you recognize dream as dream. While you are dreaming you recognize dream is dream. So, how it is? When you recognize, while you are dreaming you recognize dream, this is dream. So you are just watching, you know it’s not true. The life in the dream, the life in the dream, you grew up, married and had children, doing job so hard, and, “I never find job,” in the dream, unable to find job in the dream. Then the child born, very happy, so excited, had wedding, so excited and found friend, so excited. Then child died, so upset. But this I am talking about in the dream. Then the husband, wife got sick or died, or  got cancer or something like that, but this I’m talking in the dream. In the dream, okay, died.

All this life experiencing in the dream, all the fight, all the quarrels, maybe court cases in the dream, paying a lot of money or something like that. So then you become so worried, you are too old, you become so worried, all the hair become white, many wrinkles, in the body, become very thin, skinny. So anyway, so much happened, maybe could be one-hour dream but you went through a whole life.

If you really believe it is true, then you struggle, what a struggle, what a suffering, when you believe it’s true, all this is true. Can imagine that, you believe that it is true then so much suffering in the life if you believe it’s true. Can’t imagine. You went to do business but didn’t succeed, failed, so many things.

Anyway, but then if you recognize the dream is dream, nothing affects to your mind. Get angry, get attached, because you recognize this, because you know it’s not true. All these things happening but it’s like illusion, this is dream, this is, so it doesn’t affect to your mind. Your mind is in peace. Just like scenery, it’s all like scenery, scenery, movie, kind of scenery, like that.

So the, I mean, until you become enlightened, except equipoise, when you are arya being in equipoise meditation, the flower still appears to you inherently existent, of course, but from your side, there is no, but from your side, you understand, you realize that’s empty of, that flower is empty of existing from its own side, empty of the real one in the sense existing from its own side. Like recognizing a dream, or like a mirage, you have the vision of the water but you just came from that sand, so you know there’s no water but when you look it back, you have the vision of water but you have discovery there’s no water. So like that, even though you have hallucination that flower is appearing as real something, false flower, truly existent, but you have wisdom understanding, discovering, understanding, seeing, that it’s empty.

So while it’s empty, while the flower is empty, while the flower is empty, it exists being merely imputed by the mind, relating to the base. So it is dependent, while it’ empty it is existing, existing, the base and thought and the label, due to these it exists, it exists in mere name, merely imputed by mind. While it is existing it is empty, while it is dependent arising, it is empty. So while it is appearing, it is empty. While it is appearing, it is empty. While it is empty, it is appearing, so like that.

So meant to recite Heart Sutra but, anyway, I think… So anyway this is very, I think, well, anyone who paid attention, anyone who meditated, anyone who paid attention, listened to the talk, concentrated, that already become meditation on emptiness.

Last night I made a big mistake sorry, must apologize. That text I read wasn’t the Golden Light Sutra!

That was my hallucination. I don’t think it was your hallucination, my hallucination that it was Golden Light Sutra. Anyway, that was another sutra called Condensed the Merits. I think probably a text that which ?talks Buddha, collecting merit, one text which I kept. What happened was the cover of that text it went on, cover of that text went on Golden Light Sutra, and that, the cover of that text, cover of the, yeah, so the cover of the Golden Light Sutra went on that Sonam Du pai do, Condensed the Merit. So Golden Light Sutra cover went on that, and the cover of the Golden Light Sutra, now I got confused. So anyway, got changed. And even that text I brought last night, believing that’s Golden Light Sutra a hundred percent, anyway, so still some page of that got mixed with the Golden Light Sutra. So even that was not. So then I read the second chapter, I think, I didn’t, somehow got distracted with the talk, so I didn’t get to read much text, maybe three pages maybe I have read from that. So I did have doubts at one point, whether it’s this or not. So today at the beginning, even this morning believing that’s Golden Light Sutra, still this morning, but some time later, I was trying to get the extra Golden Light Sutra, what I missed out. So I tried to get from California or from Professor Gene Smith, American who lived in Delhi for a long time, collected so many texts, unbelievable texts he has, Gene Smith. Usually, many times I write him to, many texts that I would like to have, then he sends. The minute when he receives the letter, the email, he sends immediately. So, very good-hearted person. So anyway, then I found the, then finally I found the Golden Light Sutra, wrapped, yeah. Different cover.

So I think, sorry, but I don’t think I can, because last night it didn’t happen, so may not finish this time but I think I will read next session as much as I can. I think then tomorrow. Then maybe, then left over, maybe in the future some time, like that.

So tonight it is the real Golden Light Sutra. Not, I don’t think I made a mistake still.

Dag gi ji nye sag päi ge wa di….

[Rinpoche quickly chants short mandala offering.]

Jang chhub sem chhog rin po chhe….

[The group then chants the short mandala offering.]

[End of discourse]