[Rinpoche recites Praise to Shakyamuni Buddha in Tibetan to “…dä pä chhag tshäl lo.”]

“Do not…,” so instead of reciting in English, instead of reciting in Tibetan, sorry, so instead of reciting in Tibetan so maybe do in English this part.

“Do not commit any unwholesome action, engage in perfect wholesome action and subdue one’s own mind: this is the teaching of the Buddha.”

So here which shows the four noble truths, the very basic, fundamental teaching of the Buddha, how to liberate oneself, the Buddha’s way, how to liberate oneself from all the sufferings and cause, the delusion and karma. By actualizing the true path, discovering true suffering and true cause of suffering.

Next is again the Buddha’s the heart of the philosophy, Buddha’s teaching, the heart of the philosophy, the right view. [pause] The four mudras or seals, in Tibetan, ?ta wa ______ chag gya zhi. All the causative phenomena are [Tibetan], all the causative phenomena are impermanence. [Tibetan] All the contaminated phenomena are nature of suffering. All the, [Tibetan] all the phenomena empty, no self. No self, not saying “no sell.” All the phenomena are empty, no self. [Tibetan] Then, the sorrowless state is peace, isolation from the suffering is the peace. So this basic philosophy of the Buddhism, the right view, the four seals, the four mudras of seals. [pause]

So ?ta wa ______ chag gya zhi, ta wa is right view, ?ka tak kyi chag gya zhi, chag gya is mudra, zhi is four, then chag gya is mudra, ka tak, so the Buddha has expounded, so this is what it is, so like that. But of course it’s not just what Buddha said. That’s the reality. Because it’s reality so through meditation we realize, through analysis, through meditation, “through analysis,” “through meditation,” it’s the same. So here, doing the analysis, different from the scientist, in the West, the scientist’s analysis is different. Here this analysis is to subdue the mind. You are doing the analysis to subdue one’s mind, to get out of samsaric suffering, the oceans of samsaric suffering and the cause, delusion and karma, get free from ignorance, anger, attachment, yeah, like this, delusion and karma, and all the rest of the sufferings, the oceans of sufferings, problems of samsara. So here the motivation is for that, and then also to liberate others from oceans of samsaric suffering and causes. So it is, here the purpose of analysis, the study, meditation, here it’s for that, the purpose, so all this meditation, all this analysis ?are meditation. So as Lama Tsongkhapa mentioned, meditation has two types: the fixed meditation and analytical meditation.

So here, [pause] it comes [Tibetan], all the phenomena are empty, no self, so here it comes the different views of the, so this covers, these four seals, Buddha’s teaching, this covers all the four schools of Buddhist philosophers, it covers everything, this philosophy, however, but of course there’s different meaning, no self, according to the different schools of Buddhist philosophers. So Vaibhashika school, the ?na me pu bi depa would have a different meaning, those things, empty, no self. So here [pause] what I remember from Geshe Sopa Rinpoche’s, so empty is the, of the self-sufficiency, [Tibetan], so the I empty of self-sufficiency. Then so that’s the selflessness according to the lower schools. Then, no self, so the Prasangika school then no self and then that’s…. [Ven. Rog adjusting microphone] So no self [Tibetan], yeah, I mean it could have that same meaning, all the phenomena are empty, no self, so that is, so it is not saying there’s no I at all, there is not that phenomena, there’s no I or there’s no body, mind, there’s no aggregates or no form, no smell, no taste, no tangible, it’s not saying there’s not that phenomena, it’s not saying that.

So, why it says no self is, for example, the I is ten drel, maybe ten drel or ten jung, ten jung, dependent arising, ten jung, dependent arising, the I is a dependent arising, ten jung, ten is dependent, jung is arising. Arising or arisen, not sure. Arisen, arising or arisen. Needs to be checked. Could be past, arisen. Or arising, in the sense existing. Not that it existed but it is existing, so arising, maybe in that way.

So here if you just meditate or understand these two words, the meaning of these two words, it’s like, it’s so powerful, makes so clear. The Tibetan word, I don’t know whether…. [pause] In Sanskrit, something, but the ?exact ?term don’t remember. So, ten jung, so if you meditate in the meaning of that, so the I is ten jung, ten is exists by depending, ten means I, the self, depending on, the rest of the English words, depend on, not depend to, depend on. So to the aggregates, depend on, depend on the aggregates, so ten. So ten, so meaning is that, depend to the aggregates or depend on the…. Ten, meaning of ten is dependent, okay. Dependent. I is dependent on the aggregates. Jung, so by depending, jung comes after ten, so how I depending on the aggregates, then it exists. How it exists, you see, by depending on the aggregates, it exists. By depending on the base, the aggregates, it exists, it arises or it exists. So ten jung. Ten, then because of ten then jung, existing, arising.

So then how it depends to, however, or depends on, however, aggregates, it’s mind, merely imputed mind, the mind which sees the aggregates, the base, which is to be labeled I, so mind which sees the base, the aggregates, then make up the label, create the label, name, I. Create the name, I. So, that’s it, nothing else. That I which exists, which does the function of eating, walking, sitting, sleeping, doing job, and creating the cause of suffering, creating the cause of happiness, cause of the lower realms, cause of enlightenment, cause of samsara, cause of nirvana, cause of day-to-day life peace and happiness, and day-to-day life problems, so that is nothing other except what is merely imputed by the thought. Which is what is merely imputed by the thought. [pause]

That the I exists is not because there’s a mind merely imputing. That’s not the main reason, because there are many phenomena do not exist but are imputed by the mind. Many non-existents, like all the things in a dream, all the things that is appeared and believed in the dream do not exist, but it’s merely labeled by mind, yes. Merely labeled by mind is the same. By taking a drug, by taking the Buddha grass, or by taking the LSD, so you have a vision of flying, you are flying, you are flying on the moon or _____ _____, huh, you are flying to Mount Everest, or you’re flying to Africa, anyway, so flying to Tahiti or Goa. So anyway, it’s the same, merely imputed by mind, merely imputed by mind is the same. That alone doesn’t make it to exist. So that’s not the main reason why things exist, merely imputed by mind, so then otherwise all those, whatever you, in the dream you become Australian Prime Minister, then that will be true. When you wake up then you are Australian Prime Minister. Then everybody become Australian Prime Minister. Everybody in Australia become Prime Minister. Anyway, I mean everybody dream, because everybody have the same dream then everybody will become Australian Prime Minister, so after you woke up.

So then the, you win the lottery in a dream, then you’ve got billions of dollars, so when you wake up it should be there. When you wake up it should be there, then you don’t have to go to work. Just relax and sleep. Go to bed again! Or maybe, the other thing is, there’s too much worry what to do with this, too much worry, don’t know what to do with it. So, worry of protection, losing, or so many other problems which you didn’t have before, before you got the billion dollars. Then so many people come to ask, then the tax, then so many people come to ask, then become smaller, smaller, smaller.

Anyway, so yeah, so that’s not the main thing what makes to exist, because that there’s a base, a valid base. That’s the main thing that, having a valid base, that which can receive that name, label, so that’s the main reason why things exist. That’s the main reason, having a valid base. So just, otherwise you will label yourself buddha, then you become buddha. You don’t need to do all the meditations. You don’t need to meditate on, you don’t need to do all these studies, you don’t need to do Basic Programs and then the Master Programs. Master Programs or Basic Programs, the BBC or whatever, the these. You don’t need to study all these Buddha’s teachings, in the sutra and tantra, and all the commentaries by Indian pandits and the great Tibetan pandits, the highly attained beings. So you don’t need to study all these things, many years of study and meditate on the path, so doesn’t need.

So then, so you label yourself, so this totally no need because you label yourself buddha then you become buddha. If it’s up to the mind, then it’s like that, then become buddha become so easy. That’s what we, if it’s possible, that’s what we need. If it’s possible to become buddha in that way, just give the name and that’s it, then all the ignorance, defilements gone, all the defilements gone, so you label buddha to yourself, buddha, then all the defilements are gone, then completely, the whole path, already like this, the minute [snaps fingers] when you label buddha to yourself.

But there’s no valid aggregates that totally liberated from the disturbing-thought obscuration, ngon-drip and she-drip, knowledge obscuration, the obscuration to the omniscience. So, totally free from all this, complete in all the qualities of cessation and then, because of that, completed all the qualities of realization, nothing more higher understanding or the realization to be achieved. So if you have that aggregates, such that, free from the temporary defilements, your conventional nature of mind and your ultimate nature of mind, then that’s dharmakaya, then you who possess that dharmakaya, that holy mind, then can be labeled buddha. So that is a valid base, that aggregates or that [pause], the unification of holy body, holy mind, then on that one one label buddha. Yeah. [pause]

There is a name, I’ve forgotten the Tibetan name but something which is not, like calling a dog a lion, snow lion, seng-gye. There’s a term for that but I’ve forgotten now.

So however, so main thing what things to exist is by the valid base, because there’s the valid base, which can receive that label. [pause]

So the Pabongka Dechen Nyingpo, great enlightened being Pabongka Dechen Nyingpo explained in the commentary of the Three Principal Aspects of the Path to Enlightenment and also in other teachings, so the thing that which exists is due to these three things, so having a valid base, then not receiving harm from a valid mind, and not receiving harm from absolute wisdom, the wisdom realizing, directly perceiving emptiness, so not receiving harm from that, not receiving harm from the valid mind. So, for example, the dream that you win billions of dollars through lottery or found, however, or you become Australian President, Prime Minister, so that even yourself, not only other people’s valid mind can see that’s wrong, that’s not true, but even when you wake up, even you believed you have become the Prime Minister of Australia in the dream, but how much you believe in the dream but when you wake up even your own valid mind knows that it’s not true. It receives the harm. So you yourself being Prime Minister of Australia yourself, what you believed in the dream even your own valid mind after you wake up, it receives harm, so it doesn’t exist.

So then, for example, the truly existent I…

[tape change]