So, by recognizing, not just only suffering of pain, on top of that suffering of changes, that is the temporary samsaric pleasures, how they are in the nature of suffering. Not only that then recognizing, realizing the pervasive compounding suffering, the foundation of those two other sufferings. So by realizing that this is suffering, that pervasive compounding this, how this is suffering, so only then one has the thought of renouncing the whole entire suffering, only then one has the thought to seek, the exact correct thought of seeking liberation by knowing what is, what means liberation from samsara. So cessation of not just suffering of pain, not just suffering of changes, temporary samsaric, the sense pleasures, including the pervasive compounding suffering. So being completely free from all this forever and that is what liberation from samsara is, that is what the cessation of the suffering. So otherwise, the thought of seeking liberation is not exact, not correct, not complete.

So the thought of seeking liberation doesn't rise exactly if one does not reflect the graduate entering, evolution, of suffering, entering the samsara or evolution of samsara, how one evolve the samsara. If one does not reflect then one wouldn't know how to cut the root of samsara. Therefore, so which means, in order to know the graduate entering, the graduate evolution or the entering the samsara, so to know this one has to know the cause, the karma and delusion, the ignorance not knowing the meaning of selflessness, the ignorance that which does not see the ultimate nature of the I, the self.

So knowing the graduate evolution of samsara means one has to know all these things. So only then, by knowing the evolution, from ignorance, in this way then one come to know, from ignorance, the creator of the samsara, the ignorance, then how everything, the rest of the twelve links, dependent related limbs, so how all the rest of the things happens, the true cause of suffering then true suffering, all those seven results. So one come to know.

Then also, the reverse, one come to know the reverse, from where the rebirth, the old age, sicknesses, death, so all these things from where it comes is from the karma and delusion, the root ignorance. Then also by ceasing ignorance, so forth the disturbing thoughts then the karma ceased, there' no more creating karma, then this way there's no experiencing true suffering, those seven results or however, the true suffering, including death, rebirth, so forth. So those three types of sufferings and also reverse, this is the graduate, how to achieve liberation, how to achieve the cessation of suffering by ceasing ignorance and the cause, then the result suffering, like this. Then also the reverse, ceasing the death and rebirth, so forth, all these three types of sufferings, then that depends on ceasing the karma, ceasing the disturbing thoughts, that depends on the very root, ceasing the ignorance. So however, so the way to do that is by realizing emptiness. The direct method, path, the wisdom realizing emptiness.

So now, so without, if one does not reflect the evolution of samsara, the graduate entering samsara then one wouldn't know how to cut the root of samsara and therefore one should realize this, important, one should cherish or one should, this understanding what binds, what ties oneself to the samsara, that, to practice aversion to the samsara and to know what ties oneself to the samsara, so this understanding is important. I the yogi practiced this way and I beg you who are seeking liberation also to practice this way, so this is how Lama Tsong Khapa wrote.

So now that, yeah, then, in this teaching, the Rice Plant, the sutra mentioned that bhikshus, Buddha mentioned, bhikshus, who sees the dependent arising, who see the dependent related arising will see Dharma. Who see Dharma will see Buddha, so Buddha said in the teaching, so the teaching called the Rice Plant.

So what it is saying is by understanding the dependent arising, how things are dependent arising, then, that helps to realize emptiness, the Dharma, emptiness. How? By understanding dependent arising, how things are dependent arising, then it helps, by analyzing how things are dependent arising then it helps to recognize, for example the I which doesn't exist. By analyzing the I, that which exists, that which is dependent arising, by analyzing that, by understanding that, by analyzing that, then one come to know, one come to recognize the I which doesn't exist. That even the I itself is, it exists in mere name, even it exists being merely labeled by the mind, but depending, the reason, the aggregates, depending the reason, the base, the aggregates, but the I, the self, doesn't appear that way according to the, even though that is the reality how it exists, but it doesn't appear in that way to us, who are not enlightened beings, and so ordinary beings then appears that it, I is appearing not merely labeled by mind but existing from its own side, there is something from its own side.

So this is, I something more than, not just merely labeled but something more than that, so that is what the refuting object is. So in a simple way that to recognize the refuting object is when we look at the I, when we look at mind, body, sense objects, form, sound, smell so forth, when we look at them, anything that which appears, we don't talk about all these things completely existing from its own side or according to those different schools refuting object, according to the different schools, four schools, the Buddhist philosophy, the four schools, that so without going through, without talking about, that this I is appearing to oneself according to the first and second schools, cheta me wa and do depa, that this [pause] the first, the cheta me wa, this has eighteen schools, eighteen sections or eighteen schools, so one of them ?ne ma pu be depa, so according to their point of view of the refuting object, however, the I appearing to oneself, while it is impermanent but appearing as permanent; while it is existing depending on parts, but it is appearing existing alone, without depending on the parts; while it is existing by depending on cause and conditions it is appearing with its own independence or freedom. So we don't talk about, even without talking about these things, these very gross wrong views of the I, and then even that I is appearing, while I is existing by depending on the aggregates, and the continuation of the aggregates, but that I is appearing to oneself that it is existing being self-supporting, like the child, like the son or the daughter without depending on the parents' help, giving money, then when the daughter, son is able to do job and able to live by oneself, without depending on the parents' help so that is what is normally called self-supporting. So while the I is depending on the aggregates and the continuation of the aggregates, but not appearing that way, appearing as completely opposite, that this I is self-supporting, exists being self- supporting, which is completely wrong.

So even without talking that, those wrong views, those non- existent I, then, that also, according to Cittamatra School, what they call Mind Only School, that, while this I dependent on imprint that is left on the seventh consciousness, this school explains seven or eight consciousnesses, the last one called, ?nyur ni nam she, however, the consciousness of mind, the Base of All, the consciousness of mind, so that which carries the imprint. So the imprint left on this mental continuum that manifest out one part, the shepa, the cognition. Then, the formless phenomenon that which does the function of perceiving object, shepa, then one manifest out into, so, for example, one manifest out the mind that which see the blue color, then one manifest out as object, blue color. So like that, so however, so even though this I exists, the imprint was left on the consciousness of mind, Base of All, the samsara, nirvana, the whole thing, so that, this exists, that imprint what was left on this seventh consciousness manifested the object, I, and the consciousness, the mental factor which sees the I, also manifest in that, the imprint.

So while this I came from the mind, without outside creator, while the I came from the mind, came from one's own mind, didn't come from outside, that, it's not created by outside creator, it came from the mind, came from the imprint left on the mind, but it doesn't appear to us, the I doesn't appear to us as it came from the mind, even though it came from the mind, very clearly there is no other way to come out the I, the I definitely came from the mind, came from the imprint left on the mind. I is creation of the mind, the self is creation of mind. So for example, it's very simple, if there's no mind which labels I, the self, there's no I exists. Without the mind labeling self, the I, the self, doesn't exist, there's no way to come, anyway it doesn't exist. Without the mind labeling, if there's no mind labeling I, I doesn't exist, so it's very clear that the I came from the mind. I came from the mind, mind which labels the I, I is created by the mind, the mind which labels the I, the self. So it is clear that the I came from the mind that even from this explanation, even from this introduction. So now, however, the I, the self doesn't appear to us, even though that is the reality but it doesn't appear to us in this way, so this is another wrong view of the I. It's much more subtle than the previous ones, according to the previous, the refuting object, that I that which doesn't exist. It's much more subtle, but still it's very gross comparing to the later school.

So even though this is the reality but, it's the reality that this I is creation of one's own mind, came from one's own mind, came from the imprint without outside creator, so that is why Mind Only School means everything, all the existence came from the mind, there's no outside creator. Your samsara, your nirvana came from your mind; there's no outside creator.

So however, that so for us, that, [pause] when we do not analyze, however, the I doesn't appear even that way to us, completely contradictory, false, I that which is nothing to do with the mind, nothing to do with one's own mind, nothing to do with the imprint, it's something I that it exists from, truly exists. So like this.

So, in other words, anyway, so all those, now, the concept, the belief, the mind which believes that the I is permanent, existing alone and with its own freedom, so that is not the root of samsara, and by realizing that this is empty it's not still the realizing emptiness. The emptiness of this is not the right view, that which can cut the root of samsara. So the mind which believes that this I, that the I is self-supporting, so mind which believes in this, this appearance, still this is not the root of samsara, and realizing this is empty, that is not the right view which can cut the root of samsara.

Then, now, the mind which believes that the I that which is appearing, nothing to do with the mind, nothing to do with the imprint, that it is truly existent, inherently exist, so this one it's still not the root of samsara and the absence of this, emptiness of this still it's not the right view, that which can cut the root of samsara.

So now the next, while the I exists by depending on the aggregates and undefective mind label, the valid mind label, while this is the reality, while the I is existing in this way, by depending on the aggregates, the base, the aggregates, then the valid mind labeling, even though this is the reality, but it doesn't appear to us in this way, it appears that it completely exist from its own side without depending on the base, the aggregates, without depending on a valid mind labeling, so this is the refuting object according to Madhyamika School, first one the Svatantrika School. So our mind believing in this, this is true, that the I exist without depending on the aggregates and without depending on the, that the I completely exist from its own side, that without depending on the base and the valid mind labeling, so mind believing in this, that still, without depending on the mind labeling, still this is, the valid mind labeling, without depending on this, so completely exist from its own side, so still, the mind which believes in this, still it is not, the mind which believes the refuting object of the Svatantrika School, that it's true, it is like that in reality, so still it is not the root of samsara, and absence of this, emptiness of this still it's not the right view, which can cut the root of samsara.

So now, that the I, the self, so to make it short like this, to make it short, the essence , so anyway, just this point is very important, this essential point , anyway, going through many other things, examples, many other details. Just this one if you can meditate well, just this point, then that helps to everything. So this way of thinking is beneficial to meditate on emptiness effectively, to really destroy, to be able to see that there's nothing from its own side, that there's no I at all existing from its own side, there's nothing from there, there's no slightest even atom, the I, nothing even slightest atom exist from its own side. So, completely empty, that the I is completely empty, what is appearing from its own side, I what is, the self, the I what is appearing up towards one's own mind, I which is appearing from its own side, so that is completely empty from its own side, what appears existing from its own side is completely empty existing from its own side.

So that, so like this, now maybe the conclusion is that [long pause], so I think probably this example often Kunu Lama Rinpoche gives, so probably first this can give clear idea then we relate to the I. So, now, so like this, so if we do like this, I'm going to show some miracles! Anyway, I'm joking! So anyway, so when we do like this, this one, by looking at this, by seeing this, these two fingers, so, anyway, like this, so one call, one label, this is to give you two ideas. Now one label this one is longer finger and this one is shorter, this is longer, this is shorter.

Now, when we do like this , now what happened? Now when we do like this, that, now what happened what we labeled and believed, that before, that this one is longer finger, before we labeled longer finger and believed in that - what happened now? What happened in the appearance of that? Is there any changes in the appearance? Now before, let's start again . What? So, like this anyway, so this one is longer, right? This one is shorter. So we just concentrate on this, this is longer, okay? So we label and believed in that, so now, what happened that appearance that we labeled longer and believed in that appearance, so what happened with that? That wasn't exactly my question .

Now how do you see that one? Yeah, now after this has changed, now how do you see that previous appearance? That previous appearance, how do you see? You see, now, when you change like this, you see, there's long finger which we labeled, appeared and believed in that. Now, what happened with that long finger? When this changed, huh? [Audience: inaudible] So, what happened, we have to check what happened, the appearance of the long finger, what happened the long finger. Now how do you see the long finger after this change? So now, second time when you do like this, when it's like this, the long finger, there's no long finger here, there's no such thing as long finger on this, you understand? There's no such thing as long finger on this. The long finger came from the mind. It's very clear. The long finger, there's no such long finger on this. The long finger is extremely subtle, that phenomenon, the long finger, it is extremely subtle phenomenon, it's not concrete, extremely subtle phenomenon.

So, okay, now we start again . Anyway, this is long finger, this is short finger, but this one looks as if it is more concrete, now here, here the main point of the meditation is, the question is, how does it appear, after we label long finger, how does it appear? There is a real long finger, it appears there is a real long finger, there is a real long finger appearing from its own side, yeah, unlabeled. It started by labeling but it doesn't appear to us, it appears long finger, real long finger from its own side.

So now, with this, now suddenly, with this, now you can see that there is not long finger there, there's no real long finger there, on this there's no long finger. When it change like this, the long finger that...

…the long finger, what, it exists but it is merely labeled by the mind, it has come from the mind, it is merely labeled by the mind, it is extremely subtle.

So, now, again this is same. So this one is short finger, so now, this one short finger, then, so looks real short finger from its own side, so now , like this, so you see now, that again, that the real short finger, there's no real short finger, the real short finger what is appearing from its own side, that is stopped and same thing, that what it is is that what is merely labeled by the mind, the short finger, that which is merely labeled by the mind. On this there's no short finger, there's no short finger here on this, and what it is is merely labeled by the mind. The short finger become extremely subtle phenomena, but it's not that it doesn't exist, this short finger, it's not that it doesn't exist; it exists, but it exists being merely labeled by the mind.

So however, the idea is this, that, so long, this one short, this is long, short, then here, now this is long, this is short. So now on this, so here this is long, this one short. Now if we do like this, this is long and this is short. So now what happened? On these things, on this, short or long, on this we call short or long. On this finger, depending on this finger, we label short and long; depending on this finger we label short and long. Now, what happened? What we label short or long on this, what we label short or long on this - what happened? Like this, long, short, then this, which we called before short, and now we call long, then which we used to call before long, now we call short.

So now you can see, just by meditating on this, there is no real long and short on there, on there there's no real long and short. The long and short came from the mind, merely imputed by the mind, by the power of mind, by the control of the mind. So on this there's no real short or long; on this there's no real short or long.

Anyway, maybe stop here. [pause]

Similar, where you are, where you are sitting, you call here, but when you come to where I am sitting, when you come to this place where I am sitting, where you are sitting now you call "here" and where I am sitting you call "there". But when you move to my place, when you come to sit here, then you call "here" and where you used to call "here" you call "there"; where you used to call "there" you call "here." So again the here and there, there is no real here and there existing from its own side. There is no real here and there, real in the sense existing from its own side, but there is a here and there exist, what exists is what is merely labeled by the mind. What came from the mind, that exists. But what appears, here and there, real one that is completely hallucination, completely empty. So when you come, after you labeled where you are sitting "here" and then to my place, "there" and then when you came here, after you came here, then you used to call "here" you call "there", where you used to call "there" you call "here". Then you check the appearance, those two labels and how does it appear to you, you check. So, it's empty, it's nothing real in the sense existing from its own side. The way it exists is only what is merely labeled by mind.

So however, so now the last thing, so relating to the I. So, depending the base, the aggregates, the reason, because of the aggregates, or in other words, depending these aggregates, then, mind make up the label "I", depending the base, the aggregates, then mind make up the label "I". So that's all what the I is, that's all what the self is, just the mind depending the aggregates, the base, the aggregates, mind make up the label "I", "self". So that's all, that's the reality of the I, what the I is that's all. Nothing slightest more than that exists.

So, now, that, so this is the reality of the I, how the I exists. So therefore you can see now, by meditating this way, the subtle dependent arising, Prasangika school's subtle dependent arising, now you see there's no I, no self, no I on these aggregates at all. The collections of, any of these aggregates is not the I, even the whole collections of these aggregates is not the I, and second very important thing that is that there's no I on these aggregates at all, completely empty. That, now, this I that which appears to oneself, before we do the analysis the nature of the I, how the I exists, this I that which appears to oneself real I, as if you can find on these aggregates if you look for, this if we search cannot be found on any of these aggregates from the tip of the hair down to the toes, nowhere it can be found. This cannot be found anywhere on these aggregates, neither on this nor even separately from these aggregates, nowhere this real I that which looks, which appears to us as if it can be found, in other words, another way of putting it, looks like there's a I inside the body, which appears there's a I inside this body, so that is completely wrong. That is what the refuting object is, just the appearance that there's I inside the body, that there's I there, just even thinking this, that there's I there, that itself is the refuting object, that itself is hallucination, that there's I there. "There" means on the aggregates, on these aggregates there's I, that is totally hallucination, because if you look for, cannot be found there, there on the aggregates. So, you see, cannot be found anywhere, so that means it doesn't exist. So when we do not analyze, when we do not check, looks like there, but when we check it's not there. So that is completely hallucination.

So now, this real I, this doesn't, this real I what appears existing from its own side, this cannot be found anywhere, anyway, this I that which appears to us not merely labeled by the mind, not just that, something more than that, so this I cannot be found anywhere, nowhere it exists this I, something which appears more than what is merely labeled by the mind, that is totally empty, doesn't exist at all. But, the I that which is merely labeled by the mind, this still this merely labeled I also cannot be found, besides the I existing from its own side, this merely labeled I also cannot be found on this at all, if you search, cannot be found on these aggregates, but this merely labeled I can be found in this room, at this minute, during this minute, while the aggregates is here in this room, this merely labeled I can be found in this room, but cannot be found on these aggregates. So one has to know these differences. On this, same, same as truly existent I cannot be found on this base.

So however, so now what it is, depending on the aggregates then the mind made up the label "I", so that's all what it is. So the mind, so the I is completely empty, so therefore the I, now what is the I? It's completely empty of, it doesn't have the slightest atom existing from its own side, it's completely empty, nothing more than what is merely labeled by the mind. So, realizing this is realizing the emptiness of the I, ultimate nature of the I, so realizing the absence or emptiness of this, the I which is merely labeled by the mind, appearing existing from its own side, something more than what is merely labeled by the mind, realizing that this is empty, that this is completely empty, so emptiness of this is the ultimate nature of the I and realizing this is the wisdom realizing the ultimate nature of the I.

So, now, the Prasangika's, the I appearing to oneself something, not just merely labeled by the mind but something more than that, there is something there from its own side. So, that very subtle hallucination, there is something left still, something little bit left, not exactly you see the I as merely labeled by the mind, but something more than that, there is something from its own side, so this very subtle thing that is left there, something left over, so this one, so this something very subtle what is left there, something a little more than what is merely labeled by the mind, this I, so when our mind believe in this appearance that it's true, then that time we are creating, we are making up, we are creating the root of samsara, the ignorance, that time. This mind, when we let our mind to believe in this, that time then we are creating the root of samsara, the ignorance. So that time we are making our mind ignorance, creating the root of samsara.

So, now, so this particular, this specific, this particular concept, so this small, this subtle thing that something is left there, something more than what is merely labeled by the mind, so this one, apprehending this is true, so this one is the actual root of samsara. So all those wrong conceptions are not the root of samsara, all those previous ones. So only this, only this particular one is the root of samsara, so therefore there's only one root of samsara, so therefore in order to cut this particular, specific root of samsara, ignorance, so then you need to realize not just any kind of emptiness, what is called emptiness, but you need to realize this specific the Prasangika's view of emptiness, not just emptiness that many books, any what is called emptiness, but this specific emptiness one has to realize. So in reality there's only one emptiness, even though there are many different schools talk about emptiness, but in reality it's just one, because the root of samsara is just one. So by realizing this, this even small thing what is there, hallucination, something little more than what is merely labeled by the mind, so realizing even this is completely empty right there, so this, only this wisdom realizing this can cut the root of samsara.

So now you can see the subtle dependent arising, so depending on the aggregates then the mind simply made up the label "I", okay, so that is that, subtle dependent arising, so that is the essence of all this text. So I think my responsibility is finished. Okay, so thank you so much, okay.

[short mandala, dedications]

Due to all the three times merits accumulated by oneself, by Buddhas, bodhisattvas, due to all these merits that which are empty [pause], may the I who is empty achieve Guru Shakyamuni Buddha's enlightenment, that which is also empty, and lead all sentient beings who are empty to that enlightenment as quick as possible.

And to generate bodhicitta within one's mind, within the minds of all sentient beings. Those who have, may it be developed.

Thank you, thank you very much, okay, thank you.