So, benefits of the problems, using, so to develop this loving kindness, that one can develop loving kindness is, as I am devoid of temporary happiness, and ultimate happiness, the highest, full enlightenment, so there are numberless other sentient beings who are devoid of temporary happiness, ultimate happiness, the sorrowless state of the Lesser Vehicle, or Lesser Path, that ultimate happiness, then highest ultimate happiness, the full enlightenment, so, then I will, oneself to cause them all this happiness, so, you can use the problems in order to develop loving kindness like that. Then, when one has problems, then another benefit is that it can develop compassion for others. So again similar, so not only the disease, as I mentioned earlier, disease is just one, disease or relationship problem, that is just one, like one atom from this earth, like that, it's just one tiny problem, so there are so many other, thousands and thousands, many, many other problems, that which goes in the section of suffering of pain.

Then there is more subtle than that, more subtle for our mind, for ordinary beings' minds, the suffering of changes, those temporary pleasures of samsara, of the circling, the suffering realm, that which does not last, that which changes into suffering of pain, so this, discovering them, however, reflecting, discovering how these are suffering of changes, these temporary pleasures itself, the characteristic of these, how it is suffering of changes.

Then, just like the example, so less pain today, from yesterday so we call it better, I'm better or happier, happier than yesterday because the reason that there's less pain, so it doesn't, being happy today doesn't mean that there's no pain at all, it's just because less pain. So, on that we label I'm happier today, or when the problem become less, relationship or whatever it is, then we call, it's pleasant or happier, so we label on the basis, the basis on which we label happy, pleasant is not complete absence of problem, there is some problem but it's less. So on that less problem then we label happy, pleasant. So like this, exactly like this, those temporary pleasures of the circling, the suffering realm, they are like that, on the, for example, by sitting down for some time, then the action of sitting down for some time it compounds the discomfort and the tiredness. By sitting longer it compounds more and more. Then, when that time it become noticeable, unbearable then when one stand up, then that time, the tiredness of sitting, that unbearable one, stopped, from heavy, because why? The action which compounds the tiredness of sitting it is stopped, so there's nothing that which makes to continue that tiredness of sitting and that is stopped, so the tiredness of sitting is stopped from the heavy.

Now, as soon as one stand up, the action of standing already, as one stand up [claps hands], it compounded already, so like this, standing as a cause, then the result, immediately after that, it has compounded the tiredness of standing, it already compounded, but it is still so tiny, it is unnoticeable for our mind. So gradually the longer we stand then it continuously compounds the discomfort of standing, it continuously builds up. Then, after some time, then when it becomes too gross, when it becomes very gross, the discomfort, the tiredness of standing, when it become very gross, then it become noticeable to our mind, to our senses, then that time it become suffering of pain.

So, on which we label the pleasant, comfortable, is on those feelings which are unnoticeable, which is a problem, which is tiredness but it's so small, unnoticeable…

[tape change]

[Rinpoche blows his nose] This noise is all part of the healing course - I'm joking!

So, this unnoticeable discomfort, tiredness, these feelings, the duration that which is unnoticeable, on that then we label pleasure, because the previous very gross suffering feeling, the tiredness that stopped, so less problem than before, so we call that pleasure. So, that which, so therefore you cannot find here pure happiness there or ultimate happiness, complete absence of the whole entire, not only suffering of pain, suffering of change, pervasive compounding suffering, even the fundamental, absence of all these three, then you label happiness, something pure happiness like this you don't see there. So, as I gave the example, less headache, less pain today so on that we label pleasure, so like that, so we label on a base of the feeling that which is pain, however, the suffering, then one label, one's own mind label pleasure and it appeared as pleasure. So, appeared as pleasure but not pleasure, there's no pure happiness there.

So however, now the problem, with this way become very extensive, it's not just one tiny thing, it's not just this, relationship problem or something, not just this, it's, there are many different levels of problems, it's just a question of how much we know, how much we are able to notice, discover, like this disease, how much the doctor is able to discover or how much the patient is able to recognize, this is like that.

Then, the third, pervasive compounding suffering, these aggregates is under the control of karma and delusions, all three realms - desire realm, form realm, formless realm - all these are suffering realms and the desire realm, the hell, hungry ghost, animal, the human being, then there's worldly gods who are living on the higher planets, worldly gods who are in the desire realm. Then there's the higher worldly gods who are living in the form realm where there's no suffering of pain. Then, formless realm where there is no suffering of change, formless realm, even higher, these worldly gods' realm where there's no body, where there's substances, only consciousness, only the mental factor existing, without the substance, without the body, so formless realm. So, even that one, it doesn't have the suffering of changes, no suffering of pain, suffering of changes, but still it is covered, it is under the control of the action and delusions, so it's pervaded, so all these three realms are pervaded by the action and delusions.

Then, compounding, then because as I mentioned before, because of the aggregates, the mind is contaminated the seed of disturbing thoughts, then because as we haven't the remedy path or we don't apply the meditations in our daily life to protect, to stop rising the delusions, which motivate karma, so as we don't apply meditations, as we don't practice awareness and apply meditations, as we don't keep the mind in peace, by applying the meditations, protecting from the disturbing thoughts, so, then, from this seed, disturbing thought rises, it motivates karma, leaves imprint on the mind, then that imprint become the cause of the future life samsara, the aggregates, the suffering realm, circling, the suffering realm, the aggregates. So, these aggregates is pervasive and it compounds the future life samsara, future life the circling, the suffering realm, so the pervasive, compounding suffering, so that is these aggregates.

So, one practice, one look at not just only sicknesses but the whole entire shortcomings of one's own samsara, the suffering realm, then look at others, who are numberless, who are in the same problem, numberless of others having this disease and, not just that, so many the suffering of pain and suffering of changes and pervasive compounding sufferings. And then thinking, How wonderful it is if they are, I myself am nothing, I myself, my problem is nothing, because one; so there are numberless others who are experiencing these sufferings, so how wonderful it is if they are all free from all these sufferings and I will cause them to be free from all the sufferings. So using one's own problems to generate great compassion. This way then one's own problem is used to develop great compassion, to generate and to develop great compassion.

So each time when we use our problem to generate great loving kindness, great compassion, we accumulate infinite merit each time and it purifies the obscurations, the cause, not just cause of disease, but cause of all the whole entire suffering.

Then, next one, using, the benefits of the problem, that it helps to generate bodhicitta, the thought of enlightenment, exchanging oneself for others, so all this is the heart, as I mentioned yesterday and also the other one of the days, I think maybe the second day or something, as I mentioned two times about that. So this is the very heart, this is the ultimate, the very heart of the practice in the life. What makes the life most meaningful, most beneficial for oneself, this attitude is the one that which makes life most beneficial, meaningful to every other sentient being and as it become most beneficial, most meaningful to every other sentient being, it become most beneficial, most meaningful to oneself in that way. So by the way it becomes most beneficial, most meaningful life also to oneself, the best life. Most profitable life. Most profitable life because [long pause], this is the most powerful, quickest way to purify the obstacles, the cause of, the obstacles to obtain happiness, actualizing the path to achieve ultimate happiness, the highest, full enlightenment, and this is the one that which accumulates most extensive merit, the cause of happiness, especially the highest, the full enlightenment.

So, this attitude, without this altruism, this bodhicitta, the thought of enlightenment, exchanging oneself with others, without this cannot experience, cannot achieve the highest, the full enlightenment, the peerless happiness, the full enlightenment and without this, cannot bring everyone, cannot bring every suffering being, the obscured beings to the peerless happiness, full enlightenment, one cannot bring. So, this is the highest goal of the life, oneself to achieve this and to bring everyone to the full enlightenment is the highest goal of the life, most extensive, highest meaning of life, goal of the life. So this most, among all our wishes, this is the best, this is the most beneficial wish, most beneficial goal. So, by practicing this, the altruism, the thought of enlightenment, exchanging oneself for others, then life becomes, it makes life most profitable life, there's nothing higher to achieve than this, there's no greater profit than this to achieve, there's nothing exists, other than this nothing better, higher goal or meaning of the life exists, even concerning oneself, especially for other sentient beings, there's nothing higher than this, more beneficial.

So, how to use the problem to generate, to develop this thought of enlightenment, exchanging oneself for others, then, all the problems, all the sufferings, from where it rises, from where it comes is the self-cherishing thought, and all the happiness, all the good things, success, everything comes from the altruism, cherishing other sentient beings.

So now, [long pause] if, from where the problem, how the life situation becomes a problem is [pause], when one becomes a friend of self-cherishing thought, when you think that you are one with the self-cherishing thought, our identification is that oneself, as it is one with the self-cherishing thought, as the self- cherishing thought as that is me, there is no other me than that, there is no I other then that, kind of, having this kind of view, belief, which is not true. First of all that is not the I, self- cherishing thought is not the I, however, that part perhaps might come out later. Anyway the body is not the I, similar the mind is not the I, so how can the self-cherishing thought be the I? It is not like that in the reality, even the association of the body and mind is not the I, nothing of those is I and the I is nowhere, even the association of body and mind is not the I, these aggregates is not the I and the I, even the I exists, but nothing of this is the I and the I is nowhere on this, I is nowhere on this. Even though the I exists, but nothing of this is the I, I is nowhere on these things.

So, the self-cherishing thought is not the I, so there are analyses to be made. If the self-cherishing thought is the I, then what mistake rises. [long pause] So, [pause] then, first of all, that, if this is the I, the self-cherishing thought is the I, then when self-cherishing thought, it exists by depending on cause and conditions, self-cherishing thought is not independent, self-cherishing thought is made by cause and conditions. So also as it's made by cause and conditions it can be also eliminated by cause and conditions, by another cause and conditions it can be eliminated, like this world, like this whole earth, it exists, it is made by cause and conditions, but also this gets, disintegrated, get degenerated by cause and conditions, that this house happened by cause and conditions, but also this house can be destroyed by another cause and conditions.

So like this, so the self-cherishing thought exists by depending on cause and conditions but also it can be eliminated by another cause and conditions, by training, by meditating and realizing the shortcomings of self-cherishing thought and the infinite benefits of cherishing others, and by training the mind in exchanging oneself for others, renouncing oneself cherishing other sentient beings, then, by training the mind in this way, then the self-cherishing thought get eliminated.

So then, if the self-cherishing thought is the I, then this I gets ceased; if this self-cherishing thought is the I, then the I has to be ceased when it ceased, then that means there's an I that which doesn't go to full enlightenment, which doesn't experience that. Then, that means there's I that cannot actualize the bodhicitta, the thought of enlightenment. There is details, general I and particular I of this life, there are things like this to be specified, but this is different case. However, so, in this case, if the self-cherishing thought is the I then there are so many other faults, even the delusions, there are so many numbers, the six root delusions, twenty secondary delusions, then, so also mentioned the 84,000 delusions so therefore there would be 84,000 I's, there will be that many number of I's. So that means there would be that many number of a person, as there are that many number of I's, then that there are that many number of a person. So even somebody who doesn't have any delusions, so even somebody who doesn't have any disturbing thoughts, then there are many other positive thoughts, same, the logic is the same, then there are so many other positive thoughts, many other positive thoughts, so then they all would be, each different thought, each thought that which does different function, which has different characteristic, would be I, each of those thoughts would be I, so it's the same. [pause]

So, that is completely contradictory to the reality, to the experience. Then, when one travels, you have to buy tickets for how many people, then you have to buy tickets for all of those, for that many number of I's, so many hundreds and hundreds of I's, so each person that you have to buy ticket, because the other person ask how many people , then also, we believe that, who gave this body is one father, actually there was hundreds of fathers, in that case one would have hundreds of fathers, one would have, who gave this body, hundreds of mothers, thousands of mothers, who gave this body, because father has hundreds and hundreds of different thoughts, different positive thoughts, different negative thoughts, same thing for the mother, so each of those are I, then, if each of those if they are I, then they would be person, then even one believe, then same thing, then one would have, when one married to one wife, then thousands and thousands of, then this is marriage of thousands of wives, and marriage of thousands of husbands, many thousands, thousands of husbands. So there's no such thing as marrying to one person, doesn't exist. So anyway, there's many mistakes rises which are completely contradictory to the reality, or opposite to the experience, to the day-to-day life experience, anyway.

And, however, the mind is not the I, the mind is the basis on which we label I, so therefore that is not the I. If the mind, that which is the basis to be labeled I, if that is the I, then there's no reason, that is already the I, then there is no reason to label I on the I, there's no one single reason, there's no logic in that. The other way there's logic because it's not the I, mind is not the I, body is not the I, association of the body and mind is not the I, so therefore you give a label on that, by depending, I. So usually when we label, we label on something which is not that, on something which is not that, the thing that you label. Then in this way it has meaning. Because it is not that then that's why you have purpose to label.

Like parents, the parents, when the parents label on the child, the aggregates, the association of the body and mind, when the parents label, if they are going to label Coco, name Coco, then because the association of body and mind of the child, because it is not Coco, because that is not Coco, so that is why they give the name Coco. If that is already Coco, then oneself, doesn't make sense to label Coco on the Coco. On the Coco no need to label Coco, there's no reason. But there's a reason to label Coco on something which is not Coco. So, they have to label something which is not that. For identification they have to label something on that base, on that base they have to label something for the identification, they have to label something on that, for the identification, for the recognition.

Like Melbourne, for recognition, to make it easy, so they labeled Melbourne to this particular area, on the base, this particular area then somebody labeled, the very first time, in the very first place somebody labeled, made up the idea Melbourne, created the concept, made up the concept, the label, Melbourne. So, that's all what it is, Melbourne is, there's no other real Melbourne than that.

So like this, then if the basis, the association of body and mind is Coco, if that is already Coco, then the parents label Coco on that, if this is the case, then again they have to label Coco on top of that, then again they have to label Coco on top of that, then the mistake, it becomes unceasing, non-stop…