So, the purpose, so same thing, so if one has cancer or AIDS or if one has arthritis or if one has ulcer or whatever, whatever problem, relationship problem, failure in business, failed in spiritual practice, unable to find time to do retreat, or unable to, due to engagement, obligation, however, one wants to do retreat but unable to succeed, didn't get done. Even one failed in practice, even one missed sadhana, even one missed commitment, sadhana or unable to continue retreat, one started retreat but unable to continue, some, one got sick or some obstacle happened, you had to break the retreat. So whatever happens, even spiritual failure, whatever happens, so, then you do this bodhicitta meditation, taking and giving, then, think, if it's disease, so one do this meditation in the morning, once getting up and once in the evening, however, in the morning, a few times, however, then one do this meditation, then rest of the time while one is working at the office, at the home, while one is driving the car, the rest of the time, then, rather remembering the problems and then become obsessed or make yourself depressed, so rather that, each time the thought comes, thought remembering one's own problems comes, then think, so you have done the meditation already, taking other sentient beings all the problems and the causes, so then think, I have received, I have prayed, I did the meditation, I prayed to receive their problems and now I have received and I am experiencing these problems on behalf of all sentient beings. Then, even there is some negative karma happened, broke samaya, broke vow or something, missed commitment or something, even there's something happened, then, there are numberless sentient beings who have the same problem, who have created similar negative actions, so may I receive, may this be substitute of all other beings' the negative karma, may I receive all their negative karma and experience all the result problems, whether it's hell or whatever it is, all the obstacles, may I experience by myself, and let them to be free from all the causes and problems.

So, this, the point is, the rest of the time, while one is working, to think this, to remember this again and again, I am experiencing this problem on behalf of others, I am experiencing this problem on behalf of others, again and again. And especially each time when the thought of problem comes rather thinking I have this problem and then just suffering this, so as soon as thought of, recognizing problem comes, then, as soon as, immediately try to remember the practice, I am experiencing this problem on behalf of all other sentient beings. So then, this way, even it's cancer or relationship problem, whatever, so this way, the problem become enjoyment, the problem become transformed in happiness, the problem become instead of no need it become need, the problem is found useful, beneficial to purify all the obscurations, to accumulate infinite merit, each time when we think, I am experiencing this problem on behalf of all sentient beings, each time when you dedicate yourself for others, you are accumulating infinite merit [snaps fingers]. So you find the problem as path, quick path to enlightenment, because it purifies inconceivable, unbelievable obscurations and infinite merit, so therefore each time you think, each time when you dedicate yourself for all sentient beings, you become closer and closer to enlightenment. So, like that. So this way the problem become only supporting to you, only supporting, helping you to quickly purify the cause of suffering, to quickly free, you to become free from the sufferings, and then, even the subtle obscurations and to lead to achieve the highest peerless happiness, full enlightenment. So, like that.

So same thing, even when the death comes, as I prayed in the past, I visualized, now I received other sentient beings' suffering the death, on me, and so now I am experiencing on behalf of all sentient beings, who are dying now, who will be dying in the future, and may they be, then, by thinking how wonderful it is, if they are free from all the suffering of death, and I experience by myself alone, and let them have ultimate happiness. Then one make the prayer…

[tape change]

…as I prayed in the past, I visualized, now I received other sentient beings' sufferings, the death, on me. And so now, so I received on me, so now I am experiencing on behalf of all sentient beings who are dying now, who will be dying in the future, and may they, then, by thinking how wonderful it is if they are free from all the suffering of death and I experience by myself alone, and let them have ultimate happiness. Then one make the prayer, then one think, I have received all the sentient beings' suffering, the death, I have received and I am experiencing. So trying to die, so keep on remembering this, then, trying to die with this thought, I am experiencing death on behalf of all sentient beings. So however, so if one die with this altruism, experiencing, wishing to experience sufferings of other beings, so, even one doesn't expect it becomes the best protection, it becomes the best powa, transferring consciousness in the pure realm. So, even one doesn't expect, by the wish, by the thought, altruism, the bodhicitta wishing to experience suffering of others, it becomes the best powa, the transferring consciousness in the pure realm and which makes possible to quickly achieve enlightenment, which is called the very evil being's, which is called the powa transferring consciousness, which is called the immediate way, the evil one immediate way becoming enlightened. So, it became, so this practice become like that, the best powa. If one is able to do this at the time of death, like this, then this becomes the best method of transferring consciousness in the pure realm.

So for example, one geshe, Geshe Chekawa, so he always prayed to be born in hell for other sentient beings, every day he prayed to be born in the hell for the sake of other sentient beings, on behalf of other sentient beings who have to be born in hell or who is in hell. But when Kadampa Geshe Chekawa was passing away, the day when he was passing away, he was praying this, but what happened is, the appearance of the pure realm happened right there in his hermitage, wherever he is, so pure realm just appeared right there, while he was praying to be born in the hell for other sentient beings. So, then Kadampa Geshe Chekawa he told his servant, his disciple, I didn't succeed my prayer . So like this. So this is the best, this is the most reliable powa, the transferring consciousness in pure land of the enlightened being.

So, this is the way how to make, how to use the death as the path, this is one way. Meanwhile, until we're not free from death, until we achieve complete control over death and rebirth, so this is one method, one meditation how to utilize the death as a path to full enlightenment in order to bring all sentient beings to enlightenment. Death as a practice, rather rejection, to be afraid of, you use the death as a path, as a practice, to develop the mind.

So however, so this way visualization, this is the visualization, the other times, the purpose of doing this meditation, that is to develop the capacity of the mind so that in the break-times, in the rest of the day, break-times, then one is able to, actually able to exchange oneself for others, when there's some difficult job, then some hard work, so that is asked for you to do, so rather giving this difficult work to others, pushing to others, giving to others, then oneself, the other person to have happiness, comfort and oneself to do, to take the problem or to take the hard work. Or the other person has a problem, if the other person is carrying a heavy load, something, then if one is able to, if one has strength to carry, if one is able to help, strength to carry, then one carry, help, let the person take the comfort, helping. So, if somebody is, you didn't do the mistake but somebody accused, actually the mistake was done by somebody else, but the employer or the other person accuses you, then, rather proving this is not my mistake, rather putting the mistake on somebody else's, even though that's true that in reality somebody else did, but rather letting the other person to suffer, one take that punishment, one take the trouble, then let the other person to be free. Like that. So however, if there's hard work to do, so let the other person to be free, have happiness, comfort, and then oneself take the hard work doing that.

So in the morning, other times we visualize taking others' problems, giving one's happiness to others, but in the rest of the day, so that is to help in the rest of the day, in the family or at the office or wherever, to give the freedom or the comfort, happiness to others, then take the difficult, the hard work or difficult, the problem on oneself. However, giving the victory to other person and if there's choice, one has to choose loss or victory then giving the victory to other person, then taking the loss upon oneself. So, this way in the reality then one gain, in the reality this exchanging oneself for others become quick path to enlightenment, how much one is able to dedicate oneself, sacrifice oneself for other sentient beings, how much one is able to experience the sufferings for others, so one is able to receive enlightenment quicker. So this bodhicitta practice, so it's like tantra practice, become short-cut path to achieve full enlightenment. [pause]

The last one, one thing, that is the sufferings are manifestations of emptiness. So as I normally say that, so, for example the AIDS, when one has, when the body become, when the body changed, the cells or there's no cells or those virus, those things, that which you cannot attack the disease, cannot prevent the disease, so when that thing happens, so, the doctor, because of the reason seeing that change of the body, that there's nothing there to attack the disease, to reject the disease, by seeing that, then the doctor merely impute, the doctor makes up the label AIDS. So, first the doctor, doctor's labeling AIDS doesn't come first before seeing the change of the body, the doctor's labeling AIDS doesn't happen at the same time when the doctor sees the change of the body, that where there's no cells to reject the disease. Labeling AIDS doesn't happen also at the same time when the doctor sees that, as soon as he sees labeling AIDS doesn't happen.

So first the doctor sees that, then after seeing that, only then the doctor's mind labels AIDS. So therefore, what the doctor sees first that is not the AIDS, that is the basis to be labeled AIDS. So first he sees the base of the AIDS, yeah, basis, the base first. Then, depending on that, because of that reason then comes up the label, AIDS, makes up the label AIDS. Then, believes in that. So, the AIDS is just a concept or just an idea. So what is AIDS? That is nothing other than what is merely imputed by the mind of the doctor, by one's own mind, by patient's mind, by the doctor's mind. The AIDS is nothing other than what is merely imputed by the mind of the doctor, by one's own concept.

So therefore there is no real AIDS, there's no inherently existent AIDS, there's no real AIDS existing from its own side. So that, what appears to us a real AIDS, I have AIDS, something real from its own side, that is completely hallucination, there is AIDS from its own side, that is complete hallucination, that is completely empty there, that is completely empty right there. Doesn't exist there. So, then just, that real AIDS, what appears as real AIDS, what appears to you as real AIDS there, something inherently, independent, nothing came from mind, existing from its own side, so that is complete hallucination, refuting object or that is completely empty, that is false, that is completely empty right there.

So, then, concentrating in the emptiness of the AIDS, so one- pointedly concentrating in that emptiness of AIDS. So this meditation become extremely powerful healing. So one thing is, one essential most powerful healing, the purification, healing, that is the exchanging oneself for others, experiencing the problem for others, for the sake of all sentient beings.

Then, the other most powerful healing is meditating on the ultimate nature of the disease, whether it's a headache, whether it's a toothache, whatever it is, then meditating on the ultimate nature of that problem. So, because, so this way also it cuts down emotional mind, the great fear, worry, it cuts down, by recognizing the hallucination, that there's no such thing real AIDS existing from its own side.

So however, so by concentrating in the emptiness of the AIDS or cancer, whatever it is, then that helps to realize, actually realize the emptiness of the disease, that helps to realize the AIDS, the real AIDS which appears existing from its own side, that is empty from its own side, so that is the ultimate nature of the AIDS. So, meditating that, it helps to actualize ultimate nature of the AIDS, so, that can, meditating on the ultimate nature of the AIDS or cancer it helps to realize ultimate nature of the I, that helps to meditate and to realize the ultimate nature of the I.

Then, by realizing ultimate nature of the I, then by developing this, then, also, by developing this, then according to the Lesser Vehicle path, so there are five paths, path of merit, preparatory path, right-seeing path, path of meditation, no more learning, so when one reach the right seeing path, then that time this wisdom meditating, the equipoise meditation, the wisdom directly perceiving emptiness, that time then it removes disturbing-thought obscurations, the one hundred and twelve, it purifies. Then when one achieve the path of meditation it purifies the disturbing-thought obscurations, sixteen disturbing- thought obscurations, this wisdom purifies. Then, when one, by developing this wisdom and bodhicitta, together, then by entering the Great Vehicle, Mahayana Path, then one achieve, by going through the five Mahayana paths, when one achieve the right seeing path, so then it purifies the one hundred and twelve disturbing-thought obscurations, and then subtle obscurations, one hundred and eight, the last one, eight, I don't remember a hundred percent. Has to be checked. So one hundred and eight subtle obscurations it purifies, it removes. Then when one achieve the Mahayana path of meditation it removes the sixteen disturbing-thought obscurations, then one hundred and eight the subtle obscurations. Then, like this, so it removes all the subtle mistakes, obscurations, and then, continuation of this consciousness become omniscient mind, what's called the enlightenment.

So therefore meditating on the ultimate nature of the disease immediately it cuts off the emotional, all these things, all the emotional fear and worry it cuts down, because it's not like that as we think. So then, the ultimate benefits of that, so leads to enlightenment.

So yeah, so it happened to again take long time. Maybe, so I'll do just very fast the blessing of the initiation. If you need short break? Okay. [pause]

Those people who came for the healing, so after this there's five powers of death, the practice at the death-time, five powers, so what I planned is, at the end to go over these, so I would suggest it is very important that there are many books that explain these things, so the death-time practice, one of the most important things is this one, so my request that is, then, to find out which book has this explanations, then either to get the book or either to write it down, copy it down, then, that should be kept as a main, that should be memorized well and should plan to practice that, especially then if one think, especially at the death-time when one come to know that one is dying, then this is what one has to put into the practice, to use the death to achieve quick enlightenment, to use the death as path to bring, to be able to bring every sentient being to the full enlightenment, peerless happiness, full enlightenment. So, one should know well this and then one should start to practice even now, should prepare for that, because until we become free from, in order to become free from death, we have to actualize remedy path in our mind.

When one achieve sorrowless state then that time, according to the Lesser Vehicle path, when one become arhat, then one is free from death. When one achieve the Mahayana path, Great Vehicle, the right seeing path, then that time, then that higher bodhisattva is free from death and rebirth, old age and sicknesses. So, however, then, in tantric path, when one has actualized the clear light, illusory body, then those times, then one is free, one has control over the death and rebirth. So, until one reach those levels of path, one is under the control of death. So therefore, meanwhile, while we are going through death, so important to use the death as path to achieve full enlightenment for sentient beings. So therefore one should make preparation or one should do the training in these things even now. So in that way, then become very easy to practice the five powers of death, then at the time of death.

Yeah.