…whenever we think, so whenever we see form, sound, smell, taste, tangible object of the six senses, you see, always that’s the evolution, all the time. Every time like that. Every time there’s all this evolution, this evolution, not just all happen one time, that’s what I’m trying to say.

So now here, so normally, I gave also example, another way to analyze, Jim, how Jim came in existence. So that also helps.

So here, now, [pause] so anything that dispels, does function dispelling darkness, so that’s, you see, dispel darkness, bringing clarity and make things clear and dispels darkness, so that is the base, that’s the base, and then what your mind labeled is the light. This is general which function, you see, dispels darkness; darkness, light is opposite, you see, so which function dispels that.

So on that, then all this butter lamp, all this light, whatever, which function you call light. Then your mind label "light", the function what it does, that phenomena, you see, then label that base, label is light.

So now here, [pause] so, among the group of people, let’s put it this way, a child, you know, left from parents a long time ago, so many years ago, so many years ago, and then suddenly in the street, somewhere in a group of people, the child see the father. But because didn’t meet for so many years the father, so the change in the body, all the things, you see, so however, so can’t recognize, this happens, parents, old friends that he met somewhere and lived together or whatever, did something, you see, then long time ago didn’t meet, then suddenly you met somewhere, first can’t.. looks like you have met this, looks like somebody you met in somewhere, but can’t put the label, you can’t put the label, you can’t tell who is, but somebody who is familiar. For me that happens…

So, then after that person introduced to you, who he or she is, or you gradually you find out from the features of the face, from the voice, the behavior, you gradually come to know, brings memory, “oh!” then you say “Oh, now this! Friend, oh, yes! So many years ago we did this, we did that,” so anyway, so anyway, so now similar here, so then, you see here now, then you put the label, oh! This and this. This is this.

So, you see, before you see the base but you don’t remember the label, you forgot, you see. Now suddenly, by analyzing the feature of the face, or the way of speaking, the voice or the person introduce you him or herself, the story something did with you, so anyway, then suddenly you remember the label, this and that, the person’s name, whether it’s enemy or whether it’s friend, see. Then the label comes. Then you, all of sudden remember, then suddenly you remember, as you remember, then you put the label, your mind immediately imputes the label, so that.

So here, you see the base, so when you see here, you don’t see the label first, you see here the base, then you see the label; after your mind imputed, then you see the label, like that. So that’s graduate.

So now here, same that person, by judging the shell of the body and the voice, then the child, you see, then remember, “oh, this is my father”, the base, so, what was seen before is the base. Now, then the child has put the label; from memory, put the label. Then see, then see as father, appearance of father, then see this is father. So seeing the father, so it doesn’t, when we don’t examine it looks like from very beginning you see the father, not like that. I takes…in that very short time, there’s the whole this evolution that takes place, you see; your seeing this is father comes last.

So here, same, so now, so like this, so, somebody who can recognize father immediately, you see now here, even this case same, so even this same, so even you can recognize immediately the father, even the same. You don’t see the label first "father". Before you see the base, the body, the body mind, I mean, body which got mind, because if there’s no mind, then you’re not seeing, it’s body, but no you’re not seeing the father, so here, when you see father, you don’t see the label "father", first, before the base and the aggregates, association of body and mind.

Why? Because that should be easy to understand after all these examples. But first, you see, there’s no base. Before the base, you don’t see label "father", you don’t see the father labeled "father", you don’t see that first. Why? Because for your mind, to label, so you can see all those examples, you see, the person has to label on the friend, this is such and such person, or this is my father from the child’s side, you see.

So you understand the whole example, you see, the actual, the experience, story is that the person, him or herself has to label to be able to see that. So that’s clear.

So now, here, so you don’t see the label first, because to see the label, you have to put the label first, your mind has to put the label. For your mind to put the label, you have to see the base first; you have to see that particular body, it has to do with the mind, you see, this way to do the function of the father to you, who gave this body, so whatever body did the function, you see. So you have to see that aggregates, that first which did that function, you have to see that first.

So, without seeing that first, how you going to put the label, how you going to label this my father? Not seeing, no way. Unless you put label on somebody, mistake, that put mistaken. So like that, that’ll be mistaken. So another aggregates mistaken, you see, like that.

So for you to be able to label, to see the, to be able to see the label "father", your mind has to label. For that, then you have to see the base, which causes, that which causes you to choose the particular label "father", that particular base, which did that function, okay, so like that.

So therefore now, so now here, also the child, the person, doesn’t see the label "father" before, and see the aggregates later, that’s not the reality, isn’t that way.

Also, seeing the father’s, seeing the aggregates, base to be labeled "aggregates", and base, father, base to be labeled "father", the aggregates and the label "father", also the child or the person, so when we see, also we don’t see together, it doesn’t happen together, doesn’t sit together .

The minute when you see the base, the same time "father", the label "father" doesn’t happen. The reason is same. The logical reason is same. Because the label "father", that which is imputed, to be imputed by your mind, there has to be reason, particular reason to choose that particular label "father", the mind which choose that particular label "father", that mind has to see a particular form, particular aggregates which did that function, father, gave this body, so that, who made the, what is it, the egg and the sperm, the origination of your body, from where the sperm came, so that’s the father.

So in order to, in order you to give this particular label "father" so you have to, that mind preliminary or reason have to see something before, that particular aggregates, you see, which has that story, particular function related to you.

So, therefore, you don’t see the base and the label, label "father" and base aggregates, you don’t see together, when we see father among the people, you don’t see together.

So, the evolution is, as I gave example, several examples before, first you see the base, that particular base, has aggregates which has that story related to you. Then, you see, then your mind, by seeing that, mind, by seeing that, then causes that mind to choose this particular label "father", this is the father, in the mind, you see, father and the concept, father.

The mind which sees that particular aggregates that has that story or function, the function to you, then particular, make up the label in the mind, concept, you see, father.

So this is the main point I was trying to explain, the main point, you see. Then there’s appearance. By believing in your label, then there’s appearance, this is the father, then you see that this is father. This is the third time. But this is happening, this is the evolution, but this is happening between such a very short time, so unable to aware all this evolution, say, so, like this.

So, similar, so here, so now then I explained the light, then, now, mention, so, similar, so, you see, now, now, now, when we do not realize this, when we do not realize this, when we do not see this way, do not realize this, say, it is this evolution, you see, when you don’t examine, then you see, to our hallucinated mind it looks like, say, you see the father, you see the father, say, when you see the father, you don’t see, say, you know, you don’t see, say, even though that evolution is reality, but you don’t see that way; to our hallucinated mind, the father, one do not see this way, you know, see the aggregates, see the aggregates first, then you see the label "father" next second, say, not aware, and, say, to our hallucinated mind, father, you see, say, even the father that which appears to you, father not merely labeled by the mind, you don’t see father as a label. You don’t see the father as a label imputed by the mind, you don’t see that. You don’t see, even though it’s merely imputed by mind, you don’t see as merely imputed by mind. You see totally opposite. You see totally opposite to the reality, the reality merely labeled by mind, but when it appears, when the father appears to you, say, totally, say, not merely labeled by mind, existing from its own side. Real one, in ordinary language, real one, in the sense, you see, existing from its own side.

So, so here, so here, here, you see, when you don’t examine, when you do not realize, you see, according to the evolution, so, to our hallucinated mind, the base, the base, aggregates of the father, and the label "father", you don’t see, you don’t see, to the hallucinated mind, it’s indifferentiable, you cannot differentiate, undifferentiable, the two phenomenas, the father’s aggregates and the label, "father", two different phenomena, undifferentiable to our hallucinated mind, undifferentiable, can’t differentiate.

Or, on the aggregates, on the aggregates, there’s a father existing from its own side. On the aggregates, there’s a father from its own side, say, existing from its own side, or appearing from its own side.

So that is, so that appearing not merely labeled by mind, so that’s the object to be refuted, that’s total hallucination, that’s total hallucination, that is total hallucination, that appearance is total hallucination, the father, say, real father in the sense of existing from its own side, that is total, that is total non-existence there. And that’s the emptiness of the father, that’s the ultimate nature of the father, reality of the father, ultimate nature of the father. So like that.

So in the reality, the label "father" and the aggregates of the father, base to be labeled the father, so these two, these two exist differently, these two do not exist separately, but don’t exist, do not exist separately but they do exist differently, like the aggregates and the I. This association of body and mind, this five collection of the five aggregates, and I, the self, these two different phenomenas, one is aggregates, one is the self, I. They are two different phenomenas, exist, say, do not exist separately, say, because the I exists depending to the, relating to the aggregates, you see, so that’s why whatever the activities the body, speech, mind does, then it’s labeled and believed, "I’m thinking, I’m talking, I’m sitting, I’m eating, I’m sleeping", depending on what the aggregates the body does, the aggregates what the mind does, the speech does, so that.

Because there’s these aggregates, this valid aggregates, collections of the five aggregates, you see, so, because this exists, so the label "I" exists, no choice. Because the base, the aggregates exist, so the label "I" exists.

So, but it exists in mere name. What it is is nothing, what it is is nothing, there’s nothing except what is merely imputed. So, and that is merely imputed one but it is functioning, and the functions are merely imputed. When the mind is happy, then label "I am happy", so, in mere name, so merely imputed.

When the mind is unhappy, then labeled "I" and then labeled "unhappy", so it depends. Now the body is doing action sitting, so the label "I", and then label action "sitting, I’m sitting". So later, when the aggregates body standing, and then the label "I", and then label the action "standing", so it all exists in mere name, but function in mere name, experience in mere name.

So this is talking about a reality, how they exist, how the self, how the "I" exists, and how it’s functioning, you see, so in reality like that.

So, so now here, so with this light. So, you don’t label green, red light without seeing the base, before seeing the base, you don’t label, because there’s no reason to label. Also, say, the labeling red and green light, also doesn’t happen at the same time when you see the base. So the reason same: doesn’t happen at the same time.

So your mind labeling red light, the green light, those things, it happens after you see the base, after you see something there, after you see the base, something there which is the base, that which causes you, that which causes your mind, that which causes your mind to choose this particular label "green" and "red", and those. Then, only then, after the label, then one sees, say, appear that there’s a green, that there’s red, then you see that this is red and this is green.

So exactly the same, what I explained to other phenomena, other examples, exactly the same here. Now, that’s the evolution. That’s the evolution, reality is like this, but we’re not aware.

So now here, now here, to our hallucinated mind, red light, the yellow light, green light, all this, say, from very beginning appearing you, appearing to you, not after seeing the base, but from very beginning seeing, appearing you red, green light, and not merely labeled by mind, never came from your mind, never mere.., not, say, not labeled by your mind, that’s gross, very gross one. So there’s more subtle, not merely labeled by mind, so that not merely labeled by mind. So that’s how it appears, that is how you see.

So that is the, not merely, when it comes not mere.., appearing to you not merely labeled by mind, so that is the object to be refuted. The four schools of Buddhist philosophy, the Madhyamaka School, fourth one, Madhyamaka School, the Prasangika School, the Svatantrika School, second one, Prasangika School view, the extremely subtle object to be refuted, so appearing not merely labeled by the mind, and apprehended; appear like that and apprehended that way, believed that way.

So this is total hallucination. So the false view, the total false view, hallucination. So I’m using this to introduce gakcha, object to be refuted, so the point is that. I’m using this, the road, the car, the road lights, to recognize what we have to realize empty.

Even though reality, there’s all this evolution, but to our hallucinated mind, doesn’t appear, doesn’t see that way, so truly existent, not merely labeled by mind. So the green light exists, red light exists from its own side.

Same thing here. Even we look at these lights, the same here [tape breaks up, then resumes; long pause] So this is what I was saying before, so like this with all the rest of the phenomena, including the I, action, object, all the rest of the phenomena, by depending on the base, then one’s own mind label ‘this and that’, then it’s appearance, then one see that.

So this is how everything came from one’s mind. And also the, that which appeared after the mere imputation, after the mere imputation, and that which is appeared existing from its own side, not merely labeled by mind, so including all this hallucination, so it all came from one’s mind.

So like how we see the traffic, this light, you know, the traffic light, so like that, so like this, all this gakcha, object to be refuted. So like that, you see the I that way, action, object, whatever the object is.

So while we’re sitting on the chair or the floor or throne, you see, there’s something ground, seat, something existing from its own side; hard, not hard from one’s own mind, imputed by mind, but hard from its own side.

When we walk in the road, when we are walking in the road, road, do not see, say, anyway, walking in the road, not merely labeled road, road existing from its own side, so which is a hallucination. However, road from its own side; not road from your mind, merely imputed but road existing from its own side, so which is again gakcha, object to be refuted.

So, I, action, object, so when we think about hell, same, same with this traffic lights, same with these lights, same hell, real hell, a real hell, not merely imputed by mind, but real hell, same. Also enlightenment, liberation from samsara, enlightenment, not merely labeled by mind, real enlightenment existing from its own side, just exactly as this light, how we think of these lights, same.

Same when we think of samsara, doesn’t say, doesn’t appear and doesn’t see merely labeled samsara, real samsara in the sense existing from its own side. So same thing with the liberation, so that.

So all this phenomena, all this phenomena in reality, in reality, all this, say, merely imputed one, all this merely imputed one, so as I mentioned before, from the I, from the self, the I, down to the atoms of the body, particles, atoms of the body, and particle atoms those, one split second of consciousness, split second of consciousness, so like that, so all merely imputed. From the I, from the self, down to the particles, then to the particles atoms, minutes of consciousness, seconds of consciousness, split seconds of consciousness, like that, so everything is mere imputation, the self, everything, all the rest, say, merely imputed. All exist, all exist, starting from the I, everything down to the particles atoms of those, minutes of consciousness, seconds of consciousness, split seconds of consciousness, all exist but they’re all merely imputed, everything merely imputed.

So, maybe do a few seconds meditation on this. [Long pause for meditation]

So everything’s started off the I, all the rest down, general aggregates, and then each of the collections of five, each of the aggregates, then down to the, the different parts of the body, then the limbs and different parts of the body, then goes down to the atoms, particles atoms, then those particular atoms, then our mind, mental factors, consciousness, those mind, which all goes body mind, so then even that, those minutes of mind, seconds of mind, then split seconds, however all those, all this, everything what there is, what is merely labeled by mind, everything is what is merely imputed by thought. From the I down to all this, imputed, merely imputed by thought, so all this is empty, from the I down to all these phenomenas, particles of atoms, split seconds of consciousness, all this is totally empty.

So same with the house, just like that same house, general house, then each collection of the ceiling, all the wall, all the parts, then, so each one is merely imputed by mind, then every parts of the house merely imputed by mind so that goes down to the atoms, the particular atoms, particles of atoms, so everything, what they are what is merely imputed by mind, so everything empty, empty of existing from their own side.

So same, all the rest of phenomena like that, so all the rest of phenomena, what they are is what is merely imputed by mind. All the rest of the phenomena, what they are is what is merely imputed by mind.

So therefore, then this negative imprint left on the mental continuum, then left on the mental continuum by the past ignorance, concept truly existent, then right after the mere imputation, then the hallucination, the truly existence, truly existent, truly existent appearance, it’s decorated, it projected on the mere imputation, the I that which is merely imputed, right after that, right after the mere imputation of the I, the I merely imputed, then right after that, say, the mind seeing the aggregates, the mind seeing the aggregates, then merely imputed I, say, merely imputed I. Then next second, then this negative imprint left on the mental continuum by the past ignorance, project truly existent appearance.

So like that, action, object, all the rest of phenomena, that which is merely imputed by mind, then this negative imprint project, left by past ignorance, decorate this truly existent appearance on everything.

So made everything real to you, to your mind. So blocked, so blocked your mind to see that they’re empty, to see that they’re empty, the reality, empty, emptiness, merely imputed by mind, so it blocked, so it made everything real to you, the hallucination.

So therefore, so holding on to, so we let our mind to hold on to this, that they’re true, the hallucination is reality, true, then that believe in that, then it becomes basis to rise anger, attachment, ignorance, all this, all the negative emotional mind and create karma. And then create karma, so karma leaves negative imprint on the, karma leaves imprint on the mental continuum which, from there, then future life rebirth comes, future life samsara, future life rebirth.

So like that, so like that we experience the six realm sufferings one after another, like this. So until we realize emptiness, until we realize emptiness and develop that wisdom, then, directly perceive emptiness which directly ceases the disturbing thought obscuration, the seed of delusions, then, only then we are totally liberated from all the suffering, from all the suffering of samsara, the six realms’ sufferings, [?] by ceasing karma and delusion, the seed of delusion. So only that time, we are liberated forever from all the sufferings of samsara, all the problems.

And then by developing this wisdom with the bodhicitta, with the path method, then, able to cease the subtle defilements and achieve enlightenment, then able to do perfect work towards sentient beings, liberate numberless sentient beings from the oceans of samsaric, liberate numberless sentient beings in each realm: hell, hungry ghosts, animals, human beings, suras, so liberate them from all the oceans of samsaric suffering and bring them to enlightenment, which is the ultimate goal of our life, so that.

So here, so this is, so here we are living our life, living in the hallucination. So by meditating, by practicing mindfulness, by practicing mindfulness this way, how everything came from mind, then the hallucination, the object to be refuted, that our life living totally in this, so being aware in this, say, their nature empty, with mindfulness in this hallucination, the hallucination, that which hallucination is hallucination, so with this mindfulness, then we don’t hold onto it as true. So then, that’s how, say, then it doesn’t become basis, the object, it doesn’t become, say, like enemy, like enemy, friend, so forth, so forth, object of the senses, say, because you don’t hold onto that they’re true, because you meditate the opposite. So, by holding onto that they’re true, then cause of suffering.

Now here, opposite, cause to rise all those negative, emotional thoughts, everything, cause suffering, so problems of even this life. So the whole, meditating on this, opposite to meditating on this, looking at them hallucination, as they are hallucination, looking at them empty, as they’re empty.

So then, you’re fully protected, so you don’t allow to, your mind to hold on to this, that they’re true, which means you don’t allow to create the ignorance. So then, you do not allow that to, you don’t allow, believe, holding them true, so then there’s no basis for arise attachment, anger, all these negative emotion, jealous mind, all these negative emotions, there’s no basis to arise all these superstitious thought, all these delusions, there’s no basis for all this.

There’s no basis for the next hallucination, the wrong view of attachment, the hallucination of attachment mind, the hallucination of anger, arises the by exaggerating this and that, then anger arises, attachment, all this, then they have their own projection, hallucination. Each negative… each delusion has its own wrong view, projection.

So normally our life, normally we suffer, we are tortured, we are constantly tortured, so with all this delusions, with all this, say, all this double, triple hallucination, you see, double, triple hallucination, like piles of cakes, maybe cakes, say, anyway, it doesn’t matter. So, anyway, so that’s how we have been suffering in samsara. So this is how our life is.

So now, look at the causative phenomena like stars, in the view of the wisdom, in the view of the wisdom directly perceiving emptiness, in the equipoise meditation, in that view, in the view of that wisdom, all this, all this view what we have, all this piles of hallucinations, particular the, say, everything appearing truly existence, real one, in the sense existing from their own side, so this is what we live our life all the time from beginningless rebirth, we live this.

So the wisdom directly perceiving emptiness, equipoise meditation, in that view, all this, you know, total non-existent, total non-existent, that wisdom directly [perceiving emptiness?] in equipoise meditation sees what appears to us, what we believe, that wisdom see everything, all this, total non-existence. That’s valid wisdom, wisdom directly perceiving emptiness in equipoise meditation, so like you don’t see the stars in daytime, like that.

So what we should meditate is the view of, so you know your view, all the hallucination, you see, that fundamental hallucination, and on the top, on the basis of, all the other hallucinations, projection of each delusions build up.

So now that, so you meditate the view of the wisdom directly perceiving emptiness in equipoise meditation, how to see, all this is totally empty. So it means, look at the causative phenomenas like star. So it means, that’s the meditation, it’s extremely profound, the first thing.

So here, it’s mainly related to the causative phenomenas, impermanent phenomena, causative phenomenas. Then, look at them, the distorted, the view, say, I’m not sure that is still correct translation, but the example is like how you have vision, the hair falling down in the food, you see, that’s an example, used in the text. So, but of course, example doesn’t have to be only that. So that is example hallucination, look at the causative phenomenas rab_[Tibetan], so it means what appears to you is not, what appears to us, the way it appears to us and believed, appears to us, you know, is not true, that’s not true, that’s not like that in according reality; reality is emptiness, is empty.

So, quick look at the causative phenomena like rabrig _ [Tibetan] like distorted view, meaning that, empty, so same. It remind the hallucination, truly existence, the appearance.

Then marme, so the butter lamp, the light, however, that is depend on many causes and conditions exists, you see, during many causes and conditions it exists, many causes and conditions it exists. So you can think, so in subtle ways, the thing is [pause] so that is, it is empty of existing, it is empty of independence because it depends on many causes and conditions, it exists.

So look at the causative phenomenas existing by depending many causes and conditions, like that, the dependent arising. So dependent arising, gross one,and can think also maybe dependent arising, subtle one.

So use the light, that which, marme is butter lamp, so depends on many causes and conditions, it exists; causative phenomenas is like that.

Duma_[ Tibetan] Think of them like illusion. Causative phenomena, look at them like illusion, so then, so this is good meditation, this is good meditation in break time. You can use this sitting meditation, but also very good in break time meditation, while you’re working in the office, in the family, traveling or having scenery, sight-seeing, very good. Look at things, here it says causative phenomena as illusion.

So like this, so then the negative imprint left on the mind by the past ignorance is like, the ignorance is like magician person; the ignorance is like magician person. The negative imprint left on the mental continuum is like the magician person uses the substances for illusion, mantras and substances uses to create illusion. So the negative imprint left on the mind.

Then, you’re the audience, so all this truly existent, I, action, object, everything, whatever we do, when you eat food, I, action, object, food, say, or when you’re driving car, I, action, car, object car. So whatever it is, I, action, object, whatever you’re doing, hallucinate to your mind, that which is merely imputed by mind but hallucinated to you, everything appeared to you truly existent, existing from its own side; I, action, object, all the rest of the phenomenas. So magician person, by using substances, mantras, illusioned the audience, and see, create things which is not true, which is not there, jeweled palace, or however, the beautiful, man, woman, all sort of things, all kinds of things, say, create form, cities or whatever, all sorts of things magician person create.

Okay, so use that, so the audience is total hallucination, so yourself the audience, so, to, so this is one meditation technique how to use emptiness in the daily life, the busy life, while you’re in the office or while you’re talking with the people, having meeting, or working in the family, whatever, doing shopping or sight-seeing, whatever, so, you keep this constantly, this meditation, so, awareness, mindfulness, basically, you see, the hallucination is hallucination.

So not allowing yourself to hold onto this true. So that all these negative emotional thoughts, you don’t create ignorance, the foundation of the delusions, so other delusions do not arise. So that helps also to no depression, depression, loneliness, all this, goodbye. So all those things, all those things that normally concern so much, so also doesn’t, they’re healed by the way, all those small things, life problems gone, by the way.

So anyway, so look at the causative phenomenas like here. This one meditation technique, everyday to practice mindfulness in the daily life, in the working life. You can do also one-pointedness like this in the sitting session, even one hour, like that, you can just do this meditation, sitting or especially break time. You’re busy, but your mind keeping this meditation, your mind, you’re talking, you’re busy, but your mind is in this meditation.

So then becomes very, how to say, so during this time, things don’t affect you, things don’t bother you, people criticize or people whatever, people praise, people criticize, whatever things happen, situation changing, people like you or doesn’t like you, whatever, all these things don’t affect you, don’t affect, don’t make to get angry or attached, all this. So there’s calmness in there, tranquility is there, equanimity, patience, everything there when you keep the mind in this meditation, you see. So totally different world, you’re living totally different world.

All others living in the, you see, the, living in the world of ignorance, living in the world of creation of ignorance, the true existence, you see. But here, in other words, you’re kind of living the life, kind of, liberation, you’re living the life in liberation, opposite to that, freedom.

So from here, of course, from here, by living this meditation, living like this, of course you, then able to cease, have direct perception emptiness and cease defilements and achieve liberation, then, with Mahayana path, achieving enlightenment.

So look at the causative phenomenas like illusion. Then, look at the causative phenomenas like water bubble, say, the water dew. So water dew can be dropped any time, can be any time from the plant, any time. So the causative phenomenas, even your life, death can happen any time, this can be stopped any time, any moment, so then, the possessions or surrounding people, whatever, friend, enemy, all this can change any time; that’s basically impermanence, the things can be ceased any time.

Then next one, and then water bubble next, same, can be popped at any time, so first, phenomenas, dependent truth[?]/to meditate their nature impermanence, like that, can be stopped.

Then, m…[Tibetan] like dream, look at them like dream. So again that means, dream, say, whatever we see in the dream, things, they do not exist, even they appear real but not true, so you discover this when you, even you didn’t realize in the dream, but you realize when you wake up it’s not true, so, look at the causative phenomena, so that one is, again, same, you see, all these truly, all these things, I, action, object, all these things appearing truly existent, all these, so all things like dream, not true, they’re empty, so like dream.

So this is also very good meditation in break time, while busy life, how to meditate on emptiness, another one is practice mindfulness as much as possible, all this what you’re doing, all these things, what happened around, all these are like dream, truly existent, everything’s truly existent, something real, you see, existing from its own side, so dream is related to that.

So same, exactly, things in dream, you see, things in dream, you see, they appear real but not true. The whole thing, so, constantly looking. You put the dream in the daytime life, so you can think, this is continuation of last night’s dream, like that.

So again, same, the effect is that you don’t cling to that true, and then the negative emotional thoughts, all the rest do not arise. So same, then the result liberation, so, enlightenment, developing wisdom to benefit others.

So like this, another great meditation, look at life like dream, very effective, very powerful. Then every moment you have peace in your mind, calmness. Then able to help others when your mind is calm, when you have peace, then you’re able to communicate better to others, better benefit to others.

And then the next one, like lightning, so that’s again look at the causative phenomenas like lightning, so that’s again meditation on impermanence, looking at their nature impermanence, can be stopped any time, can change, so like clouds, the last one.

So this is the last one. So while we’re looking at the clouds, they’re changing, they don’t, they change constantly, not in the same shapes, constantly changing, that’s one thing, do not last. So causative phenomenas are changing, changing, not only within hour, minute, even within second, not only change second by second, but even within second they change, they don’t last, things don’t last even within second, by the cause and conditions.

So, there’s nothing to cling, there’s nothing to cling to. This beautiful flower or the body changing, say, decaying minute by minute, within minute, second by second, within second, so like that, decaying, do not last, so that helps to not, say, for renunciation, for liberation from samsara.

And then, next minute when you look at cloud, cloud’s not there. So, these causative phenomena can be, body, possessions, all this, surrounding people, whatever, so they can be ceased any time, so can change, cease any time, so that.

So here, so it helps, result is liberation by meditating on this, renunciation, detachment, that means also anger and other things, you see, then leaving imprint on the mind to realize emptiness, so, to achieve cessation of the suffering, then ultimate enlightenment.

Then stop here.