Maybe before continuing the talk, one story that is related with the stupa, there happened, when Guru Shakyamuni Buddha was in India, that time there happened one old man, only after, when he become eighty years old, then he began to practice meditation, but in that life, even though he began to practice meditation, practice Dharma, after a long time, after when he was over eighty years old, but even though he began the practice very late, very, very late, but in that life he was able to achieve the sorrowless state, ultimate happiness, the ultimate liberation.

As yesterday, in the afternoon as I mentioned, the three levels of problems, the defiled aggregates, the association of body and mind, defiled aggregates, which creates again future life aggregates, which is in the nature of suffering. So that fundamental problem, that these aggregates, even the body does not continue to the next life but the consciousness goes to, migrates, it reincarnates, it continues, so these aggregates continues, circles, the next life, so continues, joins to next, continues to next life, then that become next life aggregates, when that consciousness, whether it's only consciousness or whether that consciousness associated with another body, so that become the future samsara or the cycle. So these aggregates, association of body and mind, the present cycle, then, the next future life aggregates, that which continued from this, that which came from this, which continued from this, so that is the future life cycle or the samsara.

So however, ultimate liberation is completely free from this, and then from even the suffering of changes and suffering of pain. So this is ultimate liberation. Then, after this, impossible, completely free from all the whole entire suffering realm, so, impossible to experience the problem again. So that is ultimate liberation.

So this, Shrijata, this old man's name is Jinpa Pelgye, so he achieved this, even he began the practice, only after eighty, and achieved ultimate liberation in that life, by meeting Shakyamuni Buddha. So how that happened is that, so when he was in the family, old age, so everybody, all the children, everybody making fun of him, they were teasing him, making fun of him and so he got fed up with the family. So then he thought, so because he got fed up with the family, because everybody tease him, don't respect him, didn't treat him well, so then he got bored, he got tired of the family, so then he thought to become monk , go to the monastery and to become monk .

So, then he went to monastery and the abbot of the monastery is one who was arhat, one of the chief disciples of the Buddha, arhat means who achieved this ultimate liberation. So this Sharipu, he checked whether this old man has any merit, that this old man can become monk, and to practice, so he could not find any merit, any cause, that the old man had created to be monk and to live in monastery, study. So, the teacher, the abbot of the monastery, Sharipu, advised the old man, that you are very old and there's a lot of things to learn in the monastery, so you cannot do that, you will be unable to do this, you cannot do the study and you cannot work in the monastery, so abbot, the Sharipu, the first abbot didn't accept.

Then the old man got completely upset and then, at the gate of the monastery then the old man banged his door on, he kneeled down and he cried and banged his head, forehead on the bottom of the door, then he cried and cried. Then he went away in the park. Then again he cried and cried, because he was not accepted by the abbot. Then, because during that time, Guru Shakyamuni Buddha, was in India at that time so Buddha's omniscient mind sees all the time, work for sentient beings, sees all the sentient beings and only reflecting work for sentient beings, so immediately, even for common people, even for ordinary people's view, even Buddha is very far, where the Buddha is is very far, but immediately, very far from the old person, from that place, but immediately Buddha appeared in front of that old man and then asked the old man, What happened with you? Why are you crying? Then, the old man explained how he got fed up in the family, everybody teased him, treated him badly, and then he went to the monastery but he was not accepted by the abbot, all these things. Then Buddha explained to him that you have karma, you have the cause, the merit to become monk. The abbot, the Sharipu, did not, Buddha said, He did not finish the work accumulating the two types of merit, the merit of wisdom and merit of method or fortune, the two types of merit he did not finish the work accumulating two types of merit, he did not complete. But I have completed these two types of merit, so achieved enlightenment, full enlightenment, so therefore, I can see that you do have merit to become monk.

What Buddha was saying is the abbot of the monastery, Sharipu, because did not complete the work accumulating merit, the merit is the amount, the merit is not completed, so therefore he still has obscuration, cannot see the subtle things. There are four subtle things that even these arhats, arhat means who have destroyed enemy, this enemy is not talking the outside enemy, who have destroyed enemy, it's inner enemy, the delusions, the hallucinated minds, ignorance, anger, attachment, so forth, all these delusions and the seed of those delusions, that which produces all the sufferings. So having destroyed enemy, arhat who have destroyed enemy means inner enemy, these things, which are in the mind, that which is the mind or that which is in the mind. So, by having completely destroyed the inner enemy, then they achieve the ultimate, everlasting happiness, liberation.

So the arhat, because not having completed the merit of fortune, the merit of wisdom, so therefore the obscurations not completely purified, there's still subtle obscurations so they cannot see the subtle phenomena. Even though they have incredible qualities, psychic powers, innumerable qualities, realizations, but still cannot see the subtle phenomena, four subtle things still they cannot see because of subtle obscurations.

So, one thing is the, this old man has created the merit, but it has been incredible length of time ago, unbelievable length of time ago, so could not see. And, then incredible length of distance the place. And then, for example, the butterfly or peacocks, they have different colors, so the cause of each color, this is not talking the condition, the biologically the condition, the cells or atoms what makes these different colors, it's not talking that, this...

[tape change]

...this cause, now here we're talking about inner cause, not the physical cause, that which is condition, the inner cause of why this butterfly has all this small different colors, and the peacock, same, maybe similar the flower that which has so many designs, so many different colors or designs, incredible designs on one small piece of plant, so people who use, who see that plant, who enjoy that plant by seeing the colors, shapes, so that is related, existing such a plant, that is connected with the person's mind, there's a connection, existence of such a plant, shape and color, so forth, design, and the person who see the plant, who enjoy the plant or who see the plant, there's combination, there's a connection with the person's mind.

So however, if there's no mind, for example, no mind, without the mind, all these plants cannot exist. Without the mind, all these, even these external phenomena do not exist, cannot exist, no way to exist, no way to come out. So, why this plant grew in such a way, color, shape, all these reasons, the real reason, there is outside condition but the real reason why this plant has such a color, shape, all these things, why it grew in such a way, so the real cause or the real reason is, that is the living beings who see that plant, who uses that plant, the living being's mind, the living being's thought. The present, it is, what appeared, what is seen outside, it is related to present consciousness and it's related to past mind of the people, the living beings who see the plant, who own the plant, who see the plant. It is connected with the present mind and it's connected with the past thought, the mind of the living beings.

So however, so this, how this happened, again that involves depth, so I'm not going to bring it here. So another time, how these things are related to the mind. How all these things came from the mind, came from the perceiver's mind or one who belongs, one who sees.

However, so the real cause of these plants, why there's such, why this grew such extensive and decoration or design, all these things, why this is this way, why this is this way, and why this has this color, these tiny colors, yellow or green or all these things, the figures, however the main cause is the mind. The main cause that which makes to exist such a thing is the mind, the consciousness which carries such an imprint. As I explained before, the negative roll that which has many things printed, many things photographed by the machine, camera, or the movie camera, many things photographed inside. So, like that, it's imprinted, like that photographed, on the consciousness by the past actions, so this imprint what is left on the consciousness, so this is manifested out.

So there's two ways to understand. One thing is, the whole, the complete, the whole entire plant, how this is came from this present consciousness that see this, and one thing is, so the way this plant exists that is created straight by this present consciousness. Then another evolution is that, this plant exist by depending on the imprint that is left on the consciousness by the past action, by the past thought. So that is the long evolution, how the plant came into existence, the inner cause. So inner cause is the one that which makes external cause, and then from external cause, the seed and so forth, then this plant comes. So that is the external cause, the substantial cause for that substantial plant. But then what makes to exist, what makes to happen that external substantial cause, came from the inner cause, that which is the mind, that which is in the mind, the imprint.

So however, so everything has a reason, for example, this cloth, even though it's made by hand, somebody made the idea, it is made by hand or by machines, however, but there's a reason that, there's a cause, there's the outside cause, the external cause, which makes this designs, then there's inner cause that which makes to happen the external cause, which makes these designs, which brings these figures. So then the reason why, when we look at this cloth, why we see the cloth in such a way, having designs like this, different design like that, so, so such this inner cause.

So when we look at the one plant, all those inner cause or inner reason, each shape, each color, the whole, every small thing there, so those inner cause, the action, so that is very subtle karma or very subtle action, the action that which causes each of these designs, each tiny spot of color. So that is one very subtle phenomena, to know exactly what that action is, what that cause is.

So there are like this, four very subtle phenomena, which they, even such a high being, arhat, who are completely free from all the suffering and causes, that they cannot see.

So anyway, Buddha told him, I have completed accumulating the two types of merit, so become enlightened, so I can see that you have the merit, cause that you can become monk. So, then, Guru Shakyamuni Buddha, then he checked which teacher has karma to look after this old man. So if there's no connection, then the teacher, if there's no connection, disciple and teacher, then cannot benefit, cannot guide. So the teacher to be able to guide the disciple, if there's a connection, then there's greater benefit. So, Guru Shakyamuni Buddha he checked up, then he found out that another disciple, another arhat called Maudgalyapu, who is excellent in psychic power, the other one, Sharipu, the first one, is excellent among the disciples for excellent in wisdom.

So, then, Guru Shakyamuni Buddha asked to Maudgalyapu, this arhat to look after this old man. Then the old man become monk in the monastery and then he was, when he become monk, when he was staying in the monastery, many young monks again they were teasing him, they were making fun of him, always teasing. Then one day he completely got bored, he got fed up with the young monks in the monastery. Then he left, he escaped from the monastery. There's a river near the monastery, in that area, so he jumped in the river, then as soon as he jumped in the river, his guru, Maudgalyapu, so checked with the psychic power, where the old man is gone. So suddenly he was able to see with his psychic power that this old man just jumped in the river. Then his teacher Maudgalyapu suddenly appeared in front of the old man, grabbed the old man from the river, and then asked why he jumped in the river.

So the old man completely got shocked, his teacher came and grabbed on his back, so when he saw his teacher he completely got shocked, he could not talk for a while. Then slowly he explained to his teacher Maudgalyapu, what happened, all the stories. Then his teacher Maudgalyapu explained to him that this is because, the reason why you escaped from the monastery is because the young monks teased you, by that small reason that you got fed up and left the monastery, that is because you didn't have enough determination to be free from samsara, from the suffering realm. So therefore, now you should grab to my robe, you grab the corner of my robe.

Then his teacher flew away, Maudgalyapu flew away in space, old man grabbing to his robe. Then went away on, on, then after some time they reached over the ocean, so there's huge mountain, so they landed on that. So it was a huge mountain of bones. Then the old man asked to his teacher Maudgalyapu, Whose bones is this? Then his teacher Maudgalyapu said that, This is your past life bones.

This was huge, largest animal in the water, what's it called? Whale. It's the bones of the largest animal, the whale. So that was his past life. So as soon as his teacher Maudgalyapu told this, suddenly the hairs of his body they stood up and then that time he got the realization, determination to be free from the whole entire suffering and causes, the samsara or the suffering realm. Then, so his realization started from that.

Then in that life, he generated the path, he generated the five paths which leads to ultimate liberation, the sorrowless state, so in that life he achieved the sorrowless state. So, all that, even he began to practice only much later, after eighty years old, so all that thing is because, Buddha explained that, to the old man when he was explaining the cause, how he can be a monk. So uncountable numbers of, in the past lives, uncountable numbers of lives ago, so long ago, one of his past lives was a fly, and then there was cow dung around a stupa. So the fly followed the smell of the cow dung, so when the fly was following the smell of the cow dung it naturally become circumambulation, by the way it become circumambulation of the stupa. So this one time that, one of his past lives that he was a fly and then it become circumambulation, by following the cow dung. Even there was no understanding, that this is holy object and then by circumambulating becomes virtue, the cause of happiness, that it accumulates merit or it purifies, even without any knowledge of that, then by following the smell of the cow dung then it naturally become circumambulation.

So this was the cause, this was the merit, one small good karma, this was the merit what made possible, this old man, able to become monk, even much later. And then able to be completely free in that life without taking much time, to be completely free from the whole entire problems and causes. So all that, the whole that process, the whole that development, achieving the sorrowless state, it completely came from that small, that long time ago, small positive action, having circumambulated one time the holy object, the stupa. So it's like that.

So same thing, so each time when we circumambulate, so here we do intentionally, with the, specially if we circumambulate with a positive attitude, to benefit for other sentient beings, with these qualities of the mind, faith, and this altruism, so we circumambulate, so much more, the positive action is much more powerful than that old man when he was a fly then did circumambulation. So therefore the karma, therefore all the process, all the good results it will be much more than, maybe quicker to experience, however, much more than that fly circumambulating without any intention, without any understanding.

So each time when we circumambulate it has unbelievable result. Not only purifying the past obstacles, not only healing, not only purifying the past negative actions, obscurations, and as much as we purify the cause, then that becomes the best way of healing. Because without the cause in our mind, then there's no problem, there wouldn't be result, problems. So that is the actual evolution.

So besides that it becomes great healing, the depth, means purifying the cause of problems, which is in the mind. So besides that depth healing, that very deep healing, then it also becomes the cause of actualizing the whole path to achieve the peerless happiness, the full enlightenment. [very long pause]

So we stop.

[Dedication prayer in Tibetan.]

May the altruism, the source of all the happiness be generated within my mind and in the minds of all sentient beings. And those who have, may it be developed.

And to achieve the peerless happiness, full enlightenment, and to lead everyone to that state.

Thank you, thank you very much.