[Students offer a short mandala; then recitation of Praise to Shakyamuni Buddha in Tibetan to “Chhog tu dä pä chhag tshäl lo.”] [pause]

[Students recite concluding verses in Spanish.]

Read slowly and meditate. [Students read slowly and meditate.]

[Rinpoche recites the Heart Sutra in Tibetan while the students recite it in Spanish, with pauses for meditation.]

There’s one prayer between that, does it have? [Ven. Paloma: Yes, the Lion-face Dakini.] Before that, there’s one prayer, it’s added recently. Good to recite.

[The students recite Extensive Dispelling of Hindrances in Spanish.]

There’s clapping the hands at the end. [Students complete the prayer, with clapping; then Lion-face Dakini practice; then Sa zhi/]

Plenty of Sa zhi’s….

The prayer that comes at the end of the Heart Sutra, before the Lion-face Dakini, so that’s, of course, generally the Heart Sutra is like atomic bomb to pacify obstacles, outer and inner obstacles, so, it is said, [Tibetan] means that the emptiness is the peerless protection, so meditating on emptiness is the best protection.

So I think, I guess, the obstacles came from your own superstitious mind, the concept of true existence, believing things truly existent, inherently existent, so like that, the, what is fabricated by the superstitious thought, then believing on that it’s true.

So obstacles, outer and inner obstacles, so that itself is the biggest obstacle, so where all the other inner obstacles, delusion and karma, and then, all the suffering arises, including sicknesses, all that, then outer obstacles, that you are interfered, not allowed to practice Dharma by others, that being controlled and then not allowing to practice Dharma, unable to practice Dharma because due to that, so that, human beings, non-human beings, spirits and so forth, so, under their control, then, unable to practice Dharma, so the outer obstacles.

So, anyway, so for your own, it’s extremely powerful for whatever obstacles, problems you have, as well as the obstacles to practice Dharma, to develop one’s own mind in the path to enlightenment, liberation, in the path to liberation, and to full enlightenment, so it’s like an atomic bomb, it’s so powerful, the Heart Sutra, meditating on Heart Sutra, even just reciting the words, so it’s unbelievably powerful.

Then, so, the, as a group of people doing work to benefit for sentient beings, spreading Dharma, preserving Dharma, so each individual yourself practice and then spread to others, the Dharma, from where you get all the happiness, all the happiness, all the protection, everything, whatever you wish for, get from Dharma. [pause]

So unless you have omniscience, unless you have omniscient mind, that you can see directly, or, there’s five, there’s six clairvoyance, the sixth one is only Buddha’s, it’s called uncontaminated clairvoyance. So the clairvoyance of the devas’ eye and devas’ ear, then the clairvoyance of remembering past, clairvoyance understanding others’ minds, can read others’ minds, so there are five types of clairvoyance, which is nothing special, that’s nothing special about Buddhist, nothing special of Buddhism, that’s also Hindus’ also can achieve the five clairvoyance. The special Buddhist is the number sixth one, uncontaminated clairvoyance, that one, Buddha has.

So, however, then, even you don’t have omniscient mind, but then you have clairvoyance, that can see things, the past, after death you can see yours, where the future rebirth, and also others. That other one, the clairvoyance of the miracle, the clairvoyance of miracle power. So anyway, that, then that, I could not remember clearly now, such as the clairvoyance of the devas’ eye, devas’ ear, then, you can hear the Buddha’s teaching extremely profound, the extensive various teachings in the pure lands, then you are able to hear all those, then you are able to explain to other sentient beings, inspire them, then you bring them into the path to, into Dharma, path to liberation and enlightenment, so things like that, so basically these, to help, however, [a few words inaudible] in Buddhism, to help others, benefit others, whatever, things that you see then explain them, past, future lives, or things, whatever, then they get inspired then you bring them in Dharma, in the path to liberation and enlightenment, so like that.

So, however, even you don’t have omniscient mind, so then if you have some clairvoyance like this, can see those, the cause of, whatever karmic result being experienced, then happiness or suffering, then you are able to see the cause, where it came from, from what kind of action, it resulted, what kind of virtuous action, what kind of nonvirtuous action result. If it is suffering, then, what kind of non-virtuous action you did, where it came from; then, if it’s a result happiness, then from which kind of virtuous action it came from, the cause, so then you are able to tell.

So that way that gives a lot of faith, the others to, then gives courage to engage, abandon the cause of suffering and practice virtue, so it’s extremely beneficial, like that, by showing them.

So, however, otherwise, so if you don’t have, if your mind, if yourself, your mind doesn’t have that, those knowledge, qualities, developed, so then, the karma, ?such ?as karma is, like this, that, many of the stories, about the world, for example, geography or many of the stories, many thousands of years ago, or hundred years ago, yourself, you don’t have any, no way to, neither omniscience nor clairvoyance that yourself can see, without learning from others, yourself can see nothing, no qualities. So, then, you have to rely on somebody to learn about it, the, hear the, sort of this rock is like this,, this, this, materials or whatever, things that a thousand years ago, this is some places or this happened, stories, however, like that, buildings or mountains or buildings, many things. So, the geography, say the, I mean the earth, different parts of the world, however. So, this, yourself do not have omniscience that can directly see, enlightened mind, and not even just also clairvoyance, so, therefore the way to understand is only by listening to somebody who knows about it, explains to you, somebody who knows that, correctly, somebody who knows it well, then explains to you, then, that’s the way to understand. So by somebody explaining, then following, believing in that, that’s the way to understand, otherwise you have no way to understand.

So now here, so therefore, now here, so there’s regards the phenomena, so, there are phenomena that you can understand directly, then there are phenomena, the way for you to realize, discover, there are phenomena which can directly can discover. There are phenomena that only you can realize through the logical references, logical reasoning, so, how things are in nature of impermanence, the causative phenomena, nature of impermanence, that which depends on causes and conditions, exist under the control of causes and conditions, then, it doesn’t, changing, it doesn’t last, decays, which constantly, even hour by hour, minute by minute, or second by second, and even within a second, so do not last. So, by reasoning, the impermanent, not permanent, you discover that they are impermanent.

Then also the, by reasoning, by logical reasons then, the called ?je pa, the valid mind that discovers phenomena, by reasoning, so the, how things are empty, that their very nature, how their very nature is emptiness, empty of the real one, empty of the real one, real in the sense existing from its own side, by nature. So, self, action, object, all phenomena, the hell, enlightenment, samsara, nirvana, happiness, problems, the whole entire thing, so they, what exists, what exists, what they are or how they exist is in mere name, merely imputed by mind, so therefore, they are empty of all, the additional thing, which is above the mere imputation, there’s existence from its own side, existing from its own side, which is projected by the negative imprint left by ignorance, concept of true existence, on the mere imputation. So this extra thing, so things are empty of that, which is above mere imputation, projected by the negative imprint left on the mental continuum by the past ignorance, so that the phenomena which exist in mere imputation is empty of the false, the false, what is above that, projected, it’s empty of that.

So, here I want to tell you one thing to keep this in mind. So, many times in the text you see emptiness, emptiness on the vase, emptiness on the table, emptiness on the I, so when you don’t know meaning of that, it looks like doesn’t make sense at all, it looks like it doesn’t make any sense to you when you don’t understand, like as if it has no meaning, on, why on. It has great meaning, on, emptiness on the I, emptiness on the table, on the vase, has great meaning.

So that, when you come inside, first, so first what you, when you look on this table, so, first thing is, already explained before a few times, but, so you see this first, this one you see, but when you look at this table, okay, so you see this, I don’t know what you call in Spanish, or Mexican, this looks like Mexican pot. Anyway, so anyway, so, so you see this, you see this, so you don’t see the vase, you don’t see the vase first, you don’t see the vase, because to be able to see the vase, to be able to see the vase first, first has to be labeled by your mind, to be able to see the vase, the vase has to be labeled by your mind. So you have no reason, there’s no reason in your mind, to label, to choose a particular base, particular label, the vase, because you haven’t seen any particular thing that receives the name, vase. By seeing this, you wouldn’t label vase; by seeing this you wouldn’t label vase; so, by seeing this, you wouldn’t label vase, and you wouldn’t label vase by seeing this, by seeing this, you wouldn’t label vase, okay.

So, anyway, so you have to see a particular phenomena, for the mind, to have reason for the mind to choose particular label, vase, so they see this material which has this shape, design, function what it does, holds thing in, the design, so in Tibetan it’s called bumpa, one Tibetan language, you know, you learn today, this morning, bumpa, so means, you see a lot in the texts, they use as example bumpa, pillars. So, anyway, so ?garwa, bumpa.

So, anyway, so you see this material, to hold, shape like this and which holds, contain liquid inside, and functions like that, so, so by seeing this, then, the mind finds reason, particular reason to choose the particular label, vase, okay, to create that name, by seeing this first, then it gives for the mind, to choose this particular label, vase, okay.

So, then, as your mind merely imputed that, then you believe in that, with the belief, then it, say, so now this second the mere imputation happened, mere imputation by your mind it happened, so that’s the reality, there’s no other vase than, that’s the vase what exist, there’s no other vase than that.

So, now the question is, where it is, where is the vase? On here? Or where is it? On the mind? Where? So that’s the very important question. So the, if it’s on the vase, if you can find on the base, then that means same as Prasangika, Svatantrika school view, that means it exists from its own side, that, this means that. So that’s what Prasangika school view, if able to find on the base, then means it exists from its own side. So it’s exactly the same as Svatantrika School that it exists from its own side, even though you label by mind, but, so that’s a hundred percent, totally wrong, that’s totally empty, that’s totally empty, right there from where it’s appearing, it’s totally empty right there is what Svatantrika School thinks, they think this is right view, the correct view, that’s totally nonexistent right there, so according to Prasangika school view.

So that’s the ultimate, emptiness, that’s the Prasangika school view of emptiness, so which can cut, it’s the only one which can cut the root of samsara, the ignorance holding the true existence, inherent existence, things existing from their own side, such as the I exists from its own side [a couple of words inaudible] that.

So, now, so, only by realizing Prasangika school view, then you can achieve liberation. In reality, even though there are four schools, they have their own point of view, false object and the object to ?refuted, their own view on emptiness, but however, I’m not talking about the four traditions, I’m talking about the four schools of Buddhist philosophy which happened in India during Buddha’s time.

So this, because sentient beings have different karma, different levels of intelligence, so that’s why, even though ultimate is the Prasangika school view of emptiness, but everybody can’t understand it, it’s extremely subtle.

So, anyway, so, I mentioned the mere imputation, okay, so what vase, so what is vase is what is merely imputed by mind, okay. So now, so even the merely imputed one you can’t find on the base, okay, not only you can’t find inherently existent vase.

So therefore, now, so this, [pause] so here, what I, I get confused so, the emptiness on the vase, that I want to explain. So now, so merely imputed vase, there’s, so now there’s happened after your mind merely imputed vase, okay. So then, right after the mere imputation happened [Rinpoche snaps his fingers] then your negative mind, left on the mental continuum by the past ignorance projects, decorates, projects this hallucination, true existence, true existence on the merely imputed vase, okay.

Now here you understand, the negative imprint left on the mental continuum by the past ignorance, right after the mere imputation [snaps fingers] then this projection, this, that negative imprint projected the real, the real vase, the truly existent, okay, existing from its own side. Now, you see the hallucination, hallucination is decorated, put on the mere imputation, merely imputed vase, okay. So you understand that?

Okay, now, so now you can understand, now you can understand absence of that [snaps fingers], absence of that, real existence, the real vase that existing from its own side, absence of that is emptiness, that’s the very nature of the vase, the extra, false thing that project on that, on the merely imputed vase, absence of that, total nonexistent there, is the very nature of the vase, okay.

So that’s why, now you can see it makes great sense, ‘emptiness on the vase,’ emptiness on the vase, great sense, it has great meaning. So saying “on the vase” comes from that, comes from, with hallucination, the vase exists, inherently existent, that projected by your negative mind left by past, on the merely imputed ?vase. So, because that false, inherently existent or real vase in the sense existing from its own side, so then decorated on merely imputed vase.

So, now here you can understand, so absence of that, is the very, emptiness, the very nature of the vase, so you can see the ‘emptiness on the vase,’ that has great meaning.

But if you don’t understand how, all these subtle things, one after another, how, the real vase or the inherently existent vase, so, coming from your mind, projected, fabricated, after the mere imputation; it doesn’t come before the mere imputation, this, after the mere imputation. [pause]

So, I’ve forgotten. So anyway, so now, here...