So, there’s need vase, vase water, so you sprinkle that, the vase water. When you sprinkle then you sprinkle this, like according to, I have one guru called Gomo Rinpoche, so he explained letter cha, Tibetan letter cha, so like this, like that. There’s cha like this, Tibetan letter cha, so Rinpoche explained like write the Tibetan letter cha, like that, then you. So first like that, then you like this, then you go like that. This way of sprinkling, not necessarily every lama does that. That’s according to Gomo Rinpoche. But Kirti Tsenshab Rinpoche doesn’t do that. So Rinpoche explained that for father tantra you sprinkle the water from the right side. For the mother tantra, Tara Cittamani, Vajrayogini, Heruka, Gyalwa Gyatso, like that, you sprinkle from the left side. Rinpoche doesn’t do this one, but that’s according to Gomo Rinpoche, whose also very good, precise in the rituals. So there’s different ways how you do. Depending on which tantra then you do this way or the left side, you sprinkle.

So anyway, so [pause] then the sprinkling water from there, so then you visualize, one way is each drop of water become the wrathful deity Amrita, numberless. Then dispelled the dö, spirit possession, abiding with the offerings, the set of arranged offerings, so there are spirit possessions abiding, spirits abiding, I think there’s spirits in my throat . Not only with the offerings but also spirits abiding in my throat . So there’s all this noise comes out. There’s spirits abiding with each offering, light, incense, whatever, with each one different spirit possession abiding, so it dispels them, chases them away. So then that’s called sang wa in Tibetan, sang wa.

So there in there, I think not from the Tibetan lama who translated it, but I think it’s from our International Office, who revised, I think probably made a mistake there because not having checked the Tibetan text. So the way jang wa it says dissolving into emptiness. Then when you translate that into Tibetan from English then it comes out totally different, then if you say purified in emptiness then when you translate that into Tibetan then comes jang wa, which is correct, purify. Why you use the word purify, why? Because tantric practice involves purifying, as I mentioned before, the two types of ordinary appearance, one is the truly existent, independent, truly existent appearance, the ordinary. The other ordinary is the ordinary I, ordinary offerings, because tantric practice involves everything we look at pure, place into mandala and yourself deity, offerings you see pure, the uncontaminated nectar. So therefore, purify, jang wa, purify, so the exact word purify has to come. So not dissolving, not dissolving in emptiness. I mean, kind of, just generally it’s, but yeah, if you’re specific, that’s not correct. I mean it is in a sense, dissolving. I mean there when you do the meditation, when you do the actual meditation, it comes ?that, but it’s not exact term.

So first one is sang wa, dispelling; next one is, with the interferers chasing away, dispelling the interferers, that’s sang wa. And then when you meditate, which involved, you stop the ordinary appearance, then generate into pure, that one is jang wa, purify in emptiness the two types of ordinary appearance.

Okay, so now here, sprinkling the water, then with that meditation then, alle, then OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM. So that’s it. So including these offerings that’s set up you purify the ordinary appearance of the offerings, the truly existent one then that which appeared ordinary, not great bliss, uncontaminated nectar, pure, that which appears to Buddha. When you become enlightened which appears to you, not, so generating into that. So including these offerings, then all these, yeah, as I mentioned the other night, first one is the object, OM SVABHAVA SHUDDHA SARVA DHARMA, first one is all the yul, all the objects, and then the second is yul chen, the knower, who perceives object, then, so all the existence included in those two, yul and yul chen. So then, that, SHUDDHA, they don’t have true existence, no phenomenon, yul, yul chen, object and one which has object, the knower who perceives the object, no phenomenon has true existence. Not stained by true existence, so therefore they’re all pure. Pure, empty. Pure, they’re all empty. So that includes all these offerings, pure, SHUDDHA. SVABHAVA, nature, SHUDDHA, pure, nature pure, so the whole existence, meditate on emptiness. Then your mind understanding that, emptiness, nondual with that, then on that, so there are extra words in the Highest Tantra but anyway here, just that. Then, this is me, HO HAM. OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM.

So then OM, so OM has many benefits explained, sublime wealth and fortune, yeah, it has many benefits, the OM, reciting OM. So anyway, one meaning the OM that then purify, so anyway, by meditating on this, when you have actual realization of this, now we visualize, when you have actual realization of this then, with the support of the bodhicitta, path of method, then wisdom realizing emptiness, direct perception all that, then you are able to cease the gross, subtle, defilements and purify the ordinary body, your ordinary body, speech and mind and then became the vajra holy body, vajra holy speech, vajra holy mind of the deity, so which is signified by the A-U-MA, OM, three sounds formed OM. So three sounds it signifies that. So that’s the kind of conclusion, that’s the achievement. By meditating SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM, meditating and having through that, realization, what you achieve is signified by A-U-MA, three sounds, then formed OM, so purify your ordinary body, speech and mind and then achieve the deity’s vajra holy body, holy speech, holy mind, which can do perfect work for sentient beings.

So anyway, that’s the meditation, so very, extremely profound, if we think of the OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM, very extremely profound, I mean the whole Madhyamika subject goes into this. The whole, all those so many texts on Madhyamika, commentaries, root texts, all the, everything goes into that. So all those so many volumes of the Kangyur, the One Hundred Thousand Stanzas or Twenty Thousand Stanzas, three volumes, and Eight Thousand Stanzas, all these Prajnaparamita, everything is inside of this, subject, all this goes in the meaning of this mantra, the selflessness of the person, selflessness of the aggregates, phenomena, all that is contained.

Then, so you see empty, then manifest into BHRUM, syllable BHRUM, extended jewel container, so _______ ?pure, then OM inside melted in light and then became the divine substance, then various offerings. I don’t know how it is mentioned there, so here it says the _______, no limit, inexhaustible, large like equal the sky then granting the extraordinary uncontaminated bliss, so the nature think like that, granting extraordinary uncontaminated bliss. Then you’re blessing, OM ARGHAM…PUSPHE, offerings, but you are blessing in the nature of the Buddha’s holy body, holy speech, holy mind, OM AH HUNG, so you put the offerings between the OM AH HUNG as a blessing, OM ARGHAM AH HUNG, OM PADYAM AH HUNG, like this.

So the mudra, I think, well it will come also nyung-nä time, so Kriya Tantra, so OM ARGHAM AH HUNG, like this. This is a conch shell, from a conch shell pouring water, like this. OM ARGHAM AH HUNG then OM PADYAM AH HUNG, PUSHPE AH HUNG, sprinkling flowers, DHUPE AH HUNG, like this. Then GANDHE like this, Highest Tantra GANDHE like this, but here GANDHE AH HUNG. But there’s mirror offering but that’s GANDHE, in the lower tantra GANDHE like this, but in the Highest Tantra when you do this it’s offering a mirror, but in the lower tantra then when you offer mirror, His Holiness Zong Rinpoche used to do like this, I think like this. This is how His Holiness Zong Rinpoche introduced for the mirror, lower tantra. But Highest Tantra like that. This is according to the tradition, so DHUPE, ALOKE, then lower tantra ALOKE, GANDHE, NAIVIDYA, SHAPTA, like playing music. So that’s the, some are different…. According to His Holiness Tsenshap Serkong Rinpoche, the mudra of SHAPTA is lost, already degenerated SHAPTA, lost, that’s what His Holiness Tsenshap Serkong Rinpoche used to say. But other lamas did not mention that, so this is playing music, SHAPTA.

Yeah, so then… So the Dharma, Buddhism, is so profound, that even a few words, it has so much. Even a few words has so deep, profound, as far as Buddhism it’s practiced like that.

So yeah, please. But if you understand one practice then you know how to do other practices, with other practices. If it’s lower tantra then you know how to do with others, if you know one. Like nyung-nä or this, White Tara, if you know one how to do, then you know others same. So it helps. So same Highest Tantra, how to do things, if you know one then same with the other Highest Tantra practice. So that way it’s very useful.

So blessing the offering in the nature of the vajra holy body, holy speech, holy mind of the deity. So that’s with the mantra OM AH HUNG, so between, OM ARGHAM AH HUNG, OM PADYAM AH HUNG, like that.

This is blessing, but if it’s offering then you do like this. If it’s offering, but if it’s just blessing, why you do like this because transforming the offering goddesses from the heart. So it’s called lotus-turning, but here you can straight like this. So first, when you take the bell and vajra, so first of all take together, not one after another like this. You should take together like this. So then in the mind, when you take the bell and vajra like this, in the mind what you should think is, for the benefit of all sentient beings, I need to achieve enlightenment and for that I’m going to practice the path of method and wisdom. So in your mind you think that, then you together, not separately, so signifies, because the Mahayana sutra, achieving the two kayas, dharmakaya, rupakaya, by cooperatively practicing the method and wisdom, so not by separation, cooperatively. Then in the tantra, in the Highest Tantra you achieve dharmakaya, the rupakaya, by one mind, in the sutra, Mahayana sutra, the Paramitayana path, separate mind practices the method and wisdom, but so cooperatively, together but by separate minds. But in the tantra, Highest Tantra, one mind practices method and wisdom, so then that way, that’s how, there’s greater skill in the Highest Tantra, great skill in tantra, not necessarily particularly Highest Tantra but it is the same, all tantras. What makes tantra exalted or quick path to enlightenment, quick way to finish collecting merits and purifying defilements, such this skill, one mind can practice method and wisdom together.

So that’s why you take, because this signifies wisdom [Rinpoche rings bell] and this signifies method, so wisdom and method, so therefore you take together and in the mind thinking like that. Whether you can remember that all the time or not, especially at the beginning one think, that’s good. This is according to His Holiness Zong Rinpoche’s instruction.

So then the ARGHAM like that, OM ARGHAM AH HUNG, like a conch shell, water in the, the drinking water, chö yin. Then, PADYAM, cleaning the feet, like that, then you release one by one, cleaning the feet. Then flowers, then like this, like you’re sprinkling flowers. Then PUSPHE, then DHUPE like this, offering incense. GANDHE like that, NAIVIDYA, the same, SHAPTA, playing music, like this. So that’s it.

So what I was saying before, then there’s ?dun na nga, the five desire objects, desire enjoyments, so the mirror, then music, RUPA, SHAPTA, and GANDHE, RASA, SPARSHA.

So there’s a story one lady, one girl offered a mirror to Buddha and due to that achieved enlightenment, there’s one story I don’t remember now, there’s a story past. So however, anyway, so there may be other purpose why among the offerings these are selected, there’s so many offerings but why these are selected, there might be also other purpose as well. So the Highest Tantra, no the lower tantra, the five desire enjoyments, so the RUPA, mirror, like this, according to His Holiness Zong Rinpoche, the lower tantra. But Highest Tantra, mirror is like that, the RUPA. Then SHAPTA, GANDHE, the lower tantra GANDHE like that, Highest Tantra like that, offering the scented water at the heart. RASA then offering food. SPARSHA then offering dress, the divine dress, SPARSHA, the divine dress, scarf, offering.

So yeah, that’s it.

So, next one is offering. OM ARYA TARE SAPARIWARA ARGHAM, PADYAM… yeah? No?

OM ARGHAM AH HUNG, OM PADYAM AH HUNG, that’s the blessing the offerings. Then after that?

Yeah, that’s, no, no, no. Before prostration there should be offering. It’s already blessed, OM ARGHAM AH HUNG, OM PADYAM AH HUNG…. Then there’s OM ARYA TARE SAPARIWARA….

OM ARYA TARE SAPARIWARA ARGHAM, PADYAM, PUSHPE, DHUPE..., OM ARYA TARE..., should be there, no?

So after that there should be the offerings, because you have blessed then you offer. Huh? So then now, now here, from your heart transform the offering goddesses. So same here or Guru Puja, whichever practice, nyung-näs or the, so from the heart you transform the offering goddesses. Not just one but numberless, filled the whole sky. So different, you can have one layer offering ARGHAM, the drinking water, then the second layer the cleaning feet, then next layer of offering flowers, so can be like that. So the easy one is rather, normally you make one offering then you absorb back, then next one, absorb back then the next one comes out, but perhaps easy one is to transform all at once, then you make offering. After each offering finished, then absorb back to your heart. That might be easier.

So here then, because you’re emitting the offering goddesses, goddesses carrying the offerings, so they are extremely, there in the commentaries of Guru Puja there explained how beautiful to visualize and all the details, however, as extremely beautiful as possible, that it becomes, that they have qualities, however, the five sense objects of the merit field, seeing beautiful then good smell, scented smell from them, everything, offering to the five sense objects, the six senses, however, offering the six senses of the merit field, offering the extraordinary great bliss, extraordinary bliss offering.

So however, so you do like this, out, like that, you snap out, then here, clockwise, lotus-turning mudra clockwise, so like that. Then, here it’s lower tantra, so OM ARYA TARE SAPARIWARA ARGHAM PRATICCHA SOHA. Then you do like this, offered, generated great bliss within them and absorbed back your heart, and then the next one. So again you do like this, which is transforming, then you do like this, PADYAM, then absorb back, so when you do this, absorb back. Then transform the OM ARYA TARE SAPARIWARA PUSHPE, like that. Then OM ARYA TARE SAPARIWARA DHUPE, like this. Then OM ARYA TARE SAPARIWARA GANDHE, like that. OM ARYA TARE SAPARIWARA NAIVIDYA, like this. Then, OM ARYA TARE SAPARIWARA SHAPTA like that, then you ring the bell. But must think offering when you ring. I mean, the numberless goddesses carrying various musics make offering, filled the whole sky, that’s the meditation. Then, of course, more number of offerings you can visualize, more number of causes of enlightenment, more number of cause of liberation from samsara, more number of cause for happiness of future lives, then this, the merit becomes so powerful so then all your wishes of even this life they come, whatever you wish, more merit you have, your wishes will be naturally, without much difficulty, without taking much time, then easily can be fulfilled. So whatever wish you generate it just comes, so when you have more merit. So therefore, life become easy. Even the attainment become easy, not only the activities, not only the success of this life but even the attainment become easy, Dharma understanding and practice and attainment. So it’s very important when you do the practice of offering to do, yeah, best quality and as many as possible.

So the reason why snapping finger [Rinpoche snaps his fingers] is to remind you, because this snapping finger, so by depending on the two fingers, cause, conditions, then sound came into existence. It’s also merely labeled by mind. That, so anyway, it looks like [Rinpoche snaps his fingers], when you hear the sound it looks like exists from its own side. It looks like truly independent, truly existent or independent sound from its own side, but…. [pause] So, the sound, the tak, the sound, so first, it’s labeled by the mind. This sound, tak, is labeled by mind. It is said in dura, the definite characteristic or definite meaning of the sound is [Tibetan] object what, the object of the sense of ear, the object what it hears, object what it listens or what it hears, what the sense of ear hears. So before the sense of ear, the mind to be able to label sound and what kind of sound, good sound, bad sound, including this sound “tak,” bad sound, good sound, all that, before the mind label the sense of ear has to hear something, has to hear the object that which is the base to be labeled sound. Before the mind label sound, good sound, bad sound, the sense of ear has to hear something, has to hear the object, which is the base to be labeled sound, bad sound, good sound, all that, tak, whatever it is. So, only after the sense of ear hear the sound, hear the object [Tibetan], what is to be listened or be heard by the sense of ear, the object, then the mind label, after that the mind label sound and bad sound, good sound, all that, imputation. So therefore, you can see even a sound is merely imputed by mind on that, after having the object of the sense of ear. So what is sound? It’s nothing other except what exists in mere name, merely imputed by mind. So sound is empty of existing from its own side.

So anyway, so that gives an idea. So here [snaps fingers], depending on many cause and conditions then this, [snaps fingers] then mind imputed sound, anyway, so even this, reality it’s merely imputed by mind, sound exists but it exists merely imputed by mind depending on that condition, so all these cause and conditions that gathered, so therefore, the sound that appears to us, our hallucinated mind, existing from its own side and that we hundred percent believe there’s such a thing, sound, exists, so that is totally hallucination, empty, nonexistent. So this is to remind [snaps fingers], anyway, this is to remind you, yourself, person who’s making the offering, your action of making offering, all these offerings, merit field, everything is, what appeared to you something real existing from its own side is hallucination, it’s empty. It’s empty, while they’re empty, it is existing. While they’re empty, all this, it’s not that they’re nonexistent, but they exist. While they’re empty, they exist, exist in mere name, merely imputed by mind. So to remind. So the object whom you make offering, action, who is making offering, this way then sealed with the emptiness, then this becomes pure offering unstained by the concept of true existence. So it becomes also antidote to samsara. So this, the purpose of doing this [snaps fingers] is to remind emptiness, everything is empty.

So very important, each time when you offer, very important to not lose concentration. Generated infinite bliss in the holy mind of the merit field, that’s the very essence of offering and the very essence of the offering, the meaning of puja means pleasing the holy mind. So make sure, that’s very important to…. So shouldn’t think this is just sort of a part of culture or, this is sort of like something, you just ring the bell and you just do, then you don’t have merit, you don’t collect merit, it just becomes sort of play. So must think, must meditate, so offering, all the music, not every time offering, all sorts of offerings, then sometimes when you ring the bell, like end of the mantra, OM VAJRASATTVA SAMAYA…, or certain times it means, remind you of emptiness, the sound of the bell means no phenomenon has true existence. Like during the initiation, there you ring the bell and you meditate on emptiness, all the samsara and everything is empty. So then meditating and realizing that makes you to be free from samsara and achieve the holy existence, the enlightenment. So it shows no phenomenon has true existence, the sound of the bell, it’s empty. So it reminds you, yourself, creator, and action, negative karma, all are empty. In emptiness there’s no such thing. So to remind you of that, so this here it’s not offering, this is meditating on emptiness. So depends on which, but it’s mostly it’s offering.

So it’s very important to remember making offering; otherwise, you don’t collect merit. Then it becomes custom or, so it doesn’t have meaning, so like that, okay.

So that’s it, so offering the prostration, then comes the meditation. So I think, I don’t know whether I read or…. I think if you read it might be okay, no? Or should I go over? Or you read? What?

Oh, no, it’s totally up to you. Totally up to you, your nose. No, I’m joking. So yeah, finish that.

So what comes next? Oh, I see, see. So we still have to do the offerings. Yeah, maybe the offerings, okay. Yeah, do the offerings.

Here the other thing is that, so the fingers, when you do mudra, it is said by lamas in the commentaries, to not spread out the fingers, so you keep together. So this creates the cause to achieve the special signs of Buddha’s holy body, there’s what do you call? The ducks have this, what? Yeah, so Buddha’s, special sign of Buddha’s holy body. There’s thirty-two holy signs and eighty holy exemplifications, so I think maybe, I’m not sure, that that might be a sign, I think. [Rinpoche asks a question in Tibetan.] So yeah, it creates the cause, so you don’t do mudra by spreading out the fingers, so just keep it like this.

And also you don’t do the mudras high up like this. You do at the heart. Some people do like this . I’m not saying here, among the Tibetan people, maybe, yeah, well, among some of our nuns, I think in Nepal, I think. Anyway, so at the heart. And you do the lotus turning at the heart because you are transforming the offering goddesses from the heart. And absorb back to the same place, back to the heart, and that has a purpose, to actualize the clear light. In Highest Tantra, realization of clear light, which is, if you achieve realization of clear light in this life, then that means you are the one who is going to achieve enlightenment, can achieve enlightenment in this brief lifetime of degenerated time, so it has that benefit, absorbing back the offering goddesses that they transformed in your heart, absorb back to the heart.

So when we do the, when you sprinkle the water from the vase, there’s different ways to do, father and mother. Also when you do the, when you make offering, when you do the lotus turning, there’s also there’s differences for the mother tantra, Vajrayogini, Heruka, Gyalwa Gyatso or Tara Cittamani, that which is mother tantra, then the lotus turning you do clockwise, like, not clockwise, sorry, left side turning, like for example circumambulating mandala for the Heruka, Vajrayogini, you do anticlockwise you circumambulate. So one can do that, if you’re a practitioner of Heruka, Vajrayogini, you can circumambulate anticlockwise, if you’re a practitioner of that, mandala or Heruka. I think that must have connection with the left, there’s a special practice of Vajrayogini, left-side conduct, so could have relation to that. Left-side conduct which is a special practice that causes to be born in the Vajrayogini pure land, the left-side conduct. Left-side conduct, when you walk, left-side conduct with your feet, which feet, first left side feet or with the hand you do the first, start with the left hand, because everything comes from the emptiness, the left side signifies the wisdom of emptiness, then method. Then everything comes from the, the mandala, deity, everything come from, all the things come from the transcendental wisdom of nondual, yeah, can also think like that. Manifestations of that or, so anyway it may have a connection with the left-side practice, so this is one cause to be born in Vajrayogini pure land, that practice. Other than the tsog offerings then, yeah, those things.

Yeah, that’s it. So you do like this, left side turning, for Tara Cittamani, Vajrayogini, Heruka, like that.

Of course, very important one is chanting the mantra of Vajrayogini, that’s one, just even the mantra every day, even without the sadhana, even one is unable to do, unable to do or can’t read sadhana, like that, with the strong guru devotion, the deity, especially guru devotion, strong, and then able to go to pure land of Vajrayogini.

Yeah do the prostration. Read the prostration part.

So, when you, not only you meditate on emptiness at the beginning, before you generate into deity, the idea is this, even after you generate in deity, when you visualize, so there’s like the Highest Tantra there’s dharmakaya meditation, however, here so you purify in emptiness then meditate on emptiness, then you generate in deity, then again this deity appeared truly existent, a real deity existing from its own side, thinking that it’s true, then it doesn’t become antidote to samsara, your practice of tantra, deity, does not become antidote to samsara. You think, this is appeared something real deity existing from its own side and then believed in that as it’s true. Then that meditation, the tantra, yourself visualized in deity that way doesn’t become antidote to samsara because it’s stained by, because it’s done without right view, during that time, stained by the ignorance, concept of true existence. So therefore, you need, there’s need continuation of that, even after you generate in deity you need continuation of that awareness. So idea is that. So here, so you can see the evolution how it happened, purified ordinary appearance in emptiness, then wisdom seeing emptiness then, nondual with that, that takes form, the pure form the deity’s holy body, so that wisdom, so you have to keep the awareness of that wisdom, the correct way, perfect way to meditate, to practice tantra, yourself as deity, so awareness of that wisdom.

So that wisdom now in the form of a deity, so in this form, then focusing on the deity’s holy body and at the same time, so focusing on the deity’s holy body, then the aspect no nature, [?nam pa rang zhin me pa], no nature means doesn’t exist from its own nature, [?rang zhin kyi ______] in Tibetan. Doesn’t exist from its own nature, [Tibetan] doesn’t exist from its own nature, [Tibetan] doesn’t exist by its nature. So, that wisdom took this form, the granting the long life, Wish-Fulfilling Wheel Tara. So, then, labeled this aspect, then seven eyes, aspect called Tara, labeled Tara, White Tara, which does this function, labeled, imputed by the mind. And then, that, and then every single thing.

Similar when you meditate on the, with the human body, the head, arms, so the body is merely imputed because the collection of legs, arms, all the pieces together, body, merely imputed the body, due to all these collections. Then out of these pieces, all the pieces together, merely imputed, head, but you can’t find the head here, can’t find the head there. Can’t find the body on this. If you look for, can’t find, okay. So now, if you check, now can’t find the head there. Merely imputed but if you look for, there on there cannot find, okay. So now every piece, same, down to the atoms, every piece, all these pieces can’t find, same, merely imputed on the base, on the collection of parts, but can’t find if you look for on that. Down to the particular, down to the atoms, even the atom itself can’t find. Even the atom itself, if you look for, can’t find. The Prasangika, Madhyamika Prasangika school view, atoms has parts. The Vaibhashika school and those other Mind Only school maybe, there’s no parts, called [cha me]. So here, which has parts, okay. So every atom has to have parts, particles. So down to the atom, now we went down to the atom, even the atom has parts, okay. So the atom is merely imputed because there’s the collection of the parts, okay. So again, atom you can’t find on that basis, you can’t find. On that base you can’t find. So here, so now including the particles of the atoms, I think when we think about particles of the atoms, it appears to us as real, existing from its own side, so not merely labeled by mind, all that is object to be refuted. Totally nonexistent, empty, even the particles of the atoms, okay.

So here completely, totally, empty, the whole thing totally empty. Totally empty. Totally empty. Nothing slightest exists from its own side, it’s empty, but everything exists. While everything is totally empty, everything exists, including the head, the atoms, particles of the atoms, everything exists, but in mere name. But mere name, merely imputed by mind. So now here you can see, it’s empty. It exists but it’s unified of emptiness. It is empty but it’s existing. So, no separation, emptiness and existence. Very clear that emptiness and existence, there’s no separation; it’s unified. There’s no emptiness without existence; there’s no existence without emptiness. So, like this, this is an example. Through analysis this is what you discover.

So now, exactly the same, your arms, your legs, everything. Everything is like that. If you look, if you examine. If you don’t examine, when you don’t meditate, when you don’t examine, then everything from the I, aggregates, down to the particles of the atoms, atoms and particles of the atoms, down to the split-seconds of consciousness, atoms I’m talking about the physical part, the substantial part, now there’s the mind. So the mind from beginningless rebirth up to enlightenment, then there’s the mind from birth until death, this mind, how to say, today’s mind, this twenty-four hours, then one hour, then how many minutes? I’ve forgotten. One hour? Sixty minutes, okay. Then, how many seconds within one minute? Fifty? Sixty? Sixty seconds. Okay, so the consciousness, then even the second has split-seconds. So the same analysis also the continuity of consciousness. So no parts, aggregates might be similar, like the atoms, also the continuity of the consciousness, when you go, seconds then there’s particles of, parts within the second, so like that, so this, dependent on all these parts, the mind, so that merely imputed. So, merely imputed by mind, by thought.

So anyway, so every single of those, merely imputed on that base, so everything like that. Even the second, every second of consciousness, mind, however, is merely imputed on those continuity of parts within that split-seconds of consciousness. So even those split-seconds of consciousness, when we think about that, looks independent, exists from its own side, again here that is a projection of one’s own mind, the ignorance, so that’s totally nonexistent, totally empty. So everything about the mind is, the whole mind, from beginningless rebirth up to enlightenment, all the mind is empty, totally empty, do not exist from their own side. Do not exist from their own side; they’re totally empty. While they’re empty, they exist, exist in mere name, merely imputed by mind. So here, so everything, this is the reality. What it is, this is the reality, the body and mind, I, aggregates, the body and mind, the whole thing, this is the reality: totally empty, but not nonexistent. It exists, exists being merely imputed by mind.

So, but depending on the base, depending on the aggregates, mind label I, mind merely, mind just make up the label I and then right after imputed, made up the label, imputed the label I, by the thought, then [snaps fingers] next second, the ignorance, past ignorance, ignorance, the concept of true existence, that has left negative imprint on the mind and that, right after the mere imputation, the I, by the thought, then there’s this big hallucination, true existence, the truly existent appearance, so this decorated, projected by the negative imprint on the merely imputed I. So then when it appears back, that’s why even though the I is merely imputed by mind, when it appears back, it appears back to our mind, for us sentient beings, it appeared back something real I, real me, not imputed by the mind, not merely imputed by the mind but real I, real me, appeared back, when it appeared back. You see the evolution is that.

So then the biggest mistake we made, we have been making from beginningless rebirth, from birth, from this morning up to now, is we let our mind to believe, to hold this is true. And that’s why we’re always, that’s why we have been reincarnating always in samsara and die and experience old age, sickness, all the sufferings of samsara, because we let our mind to believe this is true. So that time we create the root of samsara, self-grasping of the person, root of samsara, we create. So whenever, when you don’t meditate on emptiness, when you don’t look at it empty, when we don’t look at it dependent arising, when we don’t look at it hallucination, that this is gak cha, object to be refuted, that this is hallucination, when you don’t do that, then we create the root of samsara, believing, holding on that it’s true.

So, now, then similar when you do that with the aggregates, after the mere imputation of the aggregates [snaps fingers], this collection of the five aggregates, then mind merely imputed aggregates, then when the aggregates appear back, then right after, then you see a projection, truly existent aggregates, you see the hallucination projected. Then appear you real aggregates, then you let your mind hold onto that. Then there’s root of samsara, self-grasping of the, it says the existence, what some translate as existence in English, anyway, yeah, can say existence, but which means the aggregates. It means not others’ aggregates but your aggregates. Your aggregates.

So I’m describing the hallucination, the wrong part. So we have total hallucination, total wrong view, total hallucination and total wrong belief, completely down to the slightest particles of the atoms then split-seconds of consciousness, split-seconds of that, up to I, so totally wrong belief. So this is how we live our life in total wrong belief, hallucination. There’s no such thing there at all. What is there is what is merely imputed by mind. What is here on this throne is what is merely imputed by mind, on the cushion , on the, what is there on the bed, on your meditation cushion or bed, whatever, sitting, what is there is the mere imputation, merely imputed I, merely imputed aggregates, merely imputed everything, consciousness, everything, so that’s it, that which is totally empty. So you have to understand truth and reality and false. So here, this is reality. The other one, ?what ?appears, false, the false life, false. So totally against, totally opposite.

So now here you got some idea, so now we go back to the deity, White Tara, so then again, even though that meditating on emptiness at the beginning, purify in emptiness, then after you become deity again truly existent deity. That doesn’t become antidote to samsara. So then, without meditation on emptiness, then doing tantric meditation on deity without awareness of emptiness, if it’s separated from that then it doesn’t become antidote to samsara and it can become cause of samsara. So that’s very important. So how to practice tantra is understanding this is one example, so that very important example of ?tantric ?meditation; otherwise, become cause of samsara.

So, like I mentioned, in the past times I mentioned many times, probably during the motivation that, who did Yamantaka retreat, many years of Yamantaka retreat, and didn’t know lam-rim and didn’t practice tantra with the lam-rim so just visualizing deity and chant mantra then that person was born as a hungry ghost, a spirit, in a place called Penpo, in Tibet. This Penpo is where Lama Yeshe was born, Penpo. So there happened like that.

So anyway, who came to get sur, there are two monks, one, who did many years of retreat, but one who died and then one day the other monk, who’s still doing retreat I think, saw, he was doing sur every night, every evening, I guess, so then one day this very terrifying spirit with many arms, looked like Yamantaka, came, then asked, Why you came? Then he explained to the other monk, who was his friend, I was born as a preta, so I was the friend who was doing retreat, so that story happened.

Then Lama Atisha mentioned even born in the lower realms, did not know how to meditate, that means without lam-rim.

So here, now you get some idea, because by explaining the other one, I, aggregates, all this, now here when you go back to the deity, so the wisdom manifested in this form, all this position, this form of Tara. Then the same, all this, all the parts are the same, merely imputed by mind, ________ that. So therefore, everything are empty of existing from their own side, appearing something real, everything is empty of that. So that’s the reality, but right after the mere imputation [snaps fingers], then the negative imprint left by ignorance project on the mere imputation Tara, this, this, the truly existent appearance, decorate true existence, so made everything real, existing from its own side. So therefore now, you have to have awareness that this is hallucination, that the way yourself Tara appearing this way is hallucination, there’s no such thing there. It’s hallucination, object to be refuted, gak cha. What exists is merely labeled by mind, all this. Who exists, merely labeled by mind, function in mere name. But you the sentient being, until you become enlightened, then everything appears, everything that is merely imputed then because of the negative imprint left by ignorance is there so it always projects, it always decorates hallucination of true existence on everything that your mind merely imputed.

So here, yeah, except when become arya being in equipoise meditation, wisdom directly perceiving emptiness in the equipoise meditation like having put water into the water and dual view absorbed, except that time then you don’t have hallucination that time, you don’t have truly existent appearance that time. That time you don’t have. Otherwise, until we achieve enlightenment, so even you have bodhicitta, things appear truly existent. Even you have compassion, things appear truly, yeah, suffering of sentient beings, truly existent. So but it’s not ?lok she, it’s not ?perverted mind, it’s hallucinated mind but not ?perverted mind. It has hallucination. Even these bodhicitta, compassion, all these realizations, so until you become enlightened, until you remove this, the concept of true existence, the negative imprint left by the concept of true existence, until this is removed, that negative imprint which projects true existence, truly existent view. So this, one meaning of dual view, dualistic view. So therefore now here, so no choice, you have this hallucination until you become enlightened, until you remove this negative imprint left by concept of true existence, but instead of letting your mind to hold onto this is true, then think contradictory, opposite, that this is hallucination. Like a dream, like an illusion or like a dream. So then that helps, when you meditate like this then there’s no holding onto this that it’s true, so it doesn’t allow to create the root of samsara, doesn’t allow concept of true existence, and it become antidote.

So, all this is merely imputed and what appeared existing from its own side, it’s hallucination, the way things appeared, existing from its own side, something real, it’s nonexistent. So anyway, at least look at it hallucination which is hallucination or look at like a dream. So what you see, the way things appear to you in the dream and you believe, it’s not true, it doesn’t exist, so same here. So at least like that. So in your heart, conclusion, it’s empty. So there is Tara doing functions, but in mere name, merely imputed by mind. So, yeah, so anyway, place the mind a little bit, [?nang tong yer me] so the appearing Tara but it’s empty. Tara existing merely imputed by mind, on this pure base, and then the, so because of that, it’s empty of existing from its own side, so unification of emptiness and dependent arising. There’s a real Tara appearing, truly existent, but your understanding, from your heart, it’s not true. This doesn’t exist, it’s not true. So [?nang tong yer me], so placing your mind inseparability of emptiness and appearance, so however, little bit of meditation on the, so that’s the same every sadhana, there’s this meditation. After you went through all the details of the deity and mandala, everything, after all this then there’s a little bit, before the recitation of mantra a little bit of meditation on this. That everything, reflecting everything is empty of existing from its own side but everything exists in mere name, merely imputed by mind, so unification of emptiness and dependent arising or the appearance and emptiness. So meditate a little bit on that, emphasize almost every sadhana before the recitation of mantra then if you got tired, if you got bored of it, if the mind got distracted, however, tired, then you go towards the next part, the reciting mantra.

So anyway, yeah, so that’s it. So I think that’s it, then next one we do the mantra. Maybe I have to describe the visualizing the chakra, that perhaps if you have some confusion that. Otherwise, just read and then we do the mantra then finish.

Sorry again. Become ….