So anyway, so going back…. [pause] So, now going back. I was trying to introduce the nature of impermanence, that’s the main point, the nature of the life, the causative phenomena. So, then, that it’s existing, the father and mother, so ?been ?using that from the beginning, so you have, depending on cause and conditions, so devoid of existing alone. So this hallucination is there, and also belief is there, this wrong belief is there, thinking that’s true. Then also existing with its own freedom, without depending on parts or, appearing, belief is there, then not only that, up to the Sautrantika, Vaibhashika, Sautrantika, then the Chittamatra to the Madhyamika school, the first one, Svatantrika school, that existing the self-sufficiency, the ?rang kya ba tu pa, so existing self-sufficiently, without depending on the aggregates and the continuity of the aggregates, so that hallucination is there, and believing that it’s true, that’s also there. So those objects to be refuted, wrong view according to the…. So relating, so similar to the I, the self, when the I appears, appearing like this and believing that it’s true, so that’s the self-grasping of the person according to those lower schools.

Then, the Chittamatra, this the substances which are left on the seventh consciousness, here it believes seventh or even the eighth consciousness. So the seventh consciousness, the base of all, so substances left on the seventh consciousness, the imprint, then manifest out one subject, the mind, ?yul she, then one ?yul, or object, so the substance, the imprint, manifest out together one subject, the mind, the perceiver, and one is object, what is perceived. So without depending on the substance which is left on the seventh consciousness, the base of all, without depending on that, without that experienced out, without depending on that, then truly existing from the side, so that wrong view what Chittamatra, their school, explain, this is also there, when the labeled, that your mind labeled the parents then appears back, there’s all this wrong view there, then belief is also there, that it’s true.

So then, according to the Svatantrika school, this wrong concept is also there, this wrong view is also there, that the object truly existing from its own side without depending on appearing and the labeling, undefected mind, without depending on appearing to that mind and then that mind, undefected mind, labeling, that they truly exist from their own side. So, that is also there, and belief is also there.

Then the Prasangika school, Madhyamika school, the second one, Prasangika school, that it’s extremely subtle, the hallucination, object to be refuted, extremely subtle one. Which is correct according to the Svatantrika school view, which is correct, but it’s wrong, totally wrong in the Prasangika school view. So Svatantrika school their, rang gyu pa, so here the main meditation, I used, because first example I used is father and mother, so, but actually should be used on the I. All this should be used on the I. So the [pause], the father and mother labeled by mind, it’s labeled by mind but not merely labeled by mind, because there should be something from its own side, yeah, there should be something from its own side. There should be some existence from its own side. How it’s possible that it exists being merely labeled by mind, how’s it possible? It’s not possible. You see, thinking like that. How’s it possible to exist if it’s merely labeled by mind? There has to be something, there should be something from its own side. So that one, that one is correct according to the Svatantrika school, rang gyu pa, the Madhyamika school, Svatantrika school, it’s correct. But that’s totally wrong, that is a great obstacle to realize emptiness, so that, what the Svatantrika school, rang gyu pa, the doctrine or the philosophy, so that is the rang gyu pa, the Svatantrika school, rang gyu pa, yes, it is labeled by mind, exists labeled by mind, but not merely labeled by mind, because there should be something from its own side. So that is the Madhyamika school, the Prasangika school’s object to be refuted. What is believed correct by the Madhyamika school, the Svatantrika school, rang gyu pa, what they think correct, this is object to be refuted, this is what have to, you have to realize empty.

Then, only then, you’re seeing, then you realize emptiness, the unmistaken right view, the three principal aspects of the path to enlightenment, that which pleases all the buddhas. Which please all the buddhas, that’s mentioned by Lama Tsongkhapa in teachings of the Three Principal Aspects, that pleases all the buddhas. Why? Why it pleases all the buddhas? Because now here, you realize, you discovered that you’ve been believing, the I, which exists merely labeled by mind but appeared not merely labeled by mind, appeared and believed, we let our mind believe that it’s true. So we have been believing this is true not from this morning, when we get up, not from birth, not from this life’s birth, from, before this and from beginningless, not just from life before this, from beginningless rebirth. From beginningless rebirth have been believing as the I, the self, appeared not merely labeled by mind and that this is true. That this is true. We have been believing this from beginningless rebirth. And that this belief is the root of samsara. When we let our mind to hold onto it, the I that is appearing not merely labeled by the mind and holding on that it’s true. So each time when we do that, we’re creating the ignorance, we’re creating the root of all the negative emotional thoughts, all the delusions, which produce karma.

The root of the whole entire samsara, all the suffering of pain, all the suffering of samsara, the suffering of pain, and the suffering of change, all the temporary samsaric pleasure, that which is only in the nature of suffering, and the fundamental of those two sufferings, from where it rises, like the water bubble rises from water or the waves coming from the water, like that, the pervasive compounding suffering. So the aggregates, which are controlled by karma and delusion, and like often His Holiness says, so the pervasive suffering, and the second, so, that’s why, the whole entire samsara comes in three, desire realm, form realm, formless realm. So all three realms, we’re in the desire realm, so desire realm, form realm, formless realm, all these three realms, samsaric realms, nature of suffering, because controlled by karma and delusion, production of karma and delusion. And then, not only that, all these aggregates, desire realm, form realm, formless realm, realm or aggregates, so all these, including our desire, these aggregates, contaminated the seed of delusions. So, the seed of delusions, all these aggregates, all these realms, all these aggregates are contaminated seed of delusions. So therefore, the seed of delusion, the cause of delusion, the seed, imprint, is there, so it compounds the sufferings of this life, the sufferings of the body and mind, loneliness, depression, all these things, mental sufferings, then all the physical problems. Then it compounds the future life sufferings, because from the seed of delusion, the delusion arises, because in our daily life, so since we don’t meditate in our daily life, so there’s no protection for our mind, there’s no protection in our life, in our mind, so no protection to our mind, so when we encounter the objects, the beautiful or ugly or, those various objects, then delusion arises, anger, attachment, ignorance rises, then motivated karma, leaves imprint, seed, on the mental continuum, on the mere I, or there are different schools, but according to the Prasangika school, on the mere I, however, it’s related to the continuity of mind, consciousness. So left on that then that produces future rebirth. So now here you can see it compounds all the future, the samsara, all the sufferings. So, pervasive compounding suffering.

So this ignorance, so when we let our mind to hold onto this, the I which appears to us not merely labeled by mind, then hold on that as true, every time when we let our mind to believe in that, we are creating the ignorance. Ignorance is not inherently existent, ignorance is not independent. We create the ignorance, twenty-four hours, continuously, we create ignorance. Even the root of all the suffering, ignorance, from where all the delusion and karma, all the suffering rises, from where death and rebirth, death, all the problems, relationships problems, unceasing, one after another, all those, whatever life problems we experience after birth, between birth and death, so all these the root where they come from is this ignorance. Just, it’s just this thought. The root of everything is just this thought, even the global problems, that so many millions of people get killed, died, tortured, and earthquakes and tsunami, recent tsunami, Indonesia, Sri Lanka, all those, recent time in Indonesia, 4,000 people died by earthquakes, so, so many people dying by cancer, AIDS, so many people dying by cancer, around us there’s so many people, you hear that person got cancer, then after some time, oh, the next, somebody else got cancer, then you hear also somebody else got cancer. Example, myself, family, so far, I’m not sure whether I have cancer or not, but you hear all the time like this. So however, so many people dying these sicknesses and new sicknesses coming. So all these problems, bird flu, all this, dangers of fire, in Australia there have been fires so many times, so many thousands of miles of mountains burned, or however, United States, like that city is completely wiped out by water, I mean, after tsunami happened, the Indonesia, Sri Lanka, all this, then suddenly happened there in the United States, unexpectedly. So anyway, all the dangers of fire, water, air, earthquakes, so many people dying, then all this, root, is that, the root of all this, root, all this non-stop, continuous suicide bombs in Iraq, non-stop, almost every week, and many of those places, there’s always unbelievable killing, fear, whole city, whole country in fear, even those ordinary people are filled with fear. Then, all the suffering of famine, poverty, all this, however, all this whatever sickness we have, including diabetes, so I have diabetes, so including that, so anyway, so everything, the root is this. The root is this ignorance.

We just let, because not meditating, we’re not meditating in emptiness in daily life, not meditating in the dependent arising, the Prasangika school view of dependent arising, so looking at the I, as it is empty, looking at the I as empty, emptiness, not saying it doesn’t exist, but empty. While the I is existing, I’m not talking the I that we believe inside this body, not that one, that is the false I, that you cannot find anywhere. While the I is existing, that it’s empty. So this meditation is not there in daily life, looking at it empty as it is empty, that’s not there, that this I, I’m going to do this, I’m going to do that, I’m going to do this, I’m walking, I’m eating, I’m sleeping, all that, I’m meditating, listening to teachings or talking or I’m going to do this, I’m going to do that, all this, I did this, I did that, all that, so I’m happy, unhappy, all that. However, so when we’re talking, when we’re thinking, at the same time meditating that the I is empty, that this I is empty of existing from its own side. Or that this I exists in mere name, existing in mere name, merely imputed by mind. While you’re talking, while you’re thinking, at the same time mind is meditating, looking at the nature of the I, exists in mere name, merely imputed by mind, merely imputed by the mind. So this is not there, and also looking at the I, this I appearing from its own side, I that which is appearing from its own side, if we put this ordinary term, not the term from the texts, philosophical texts, but the term that common people use, term that you use and common people use, which doesn’t exist, the false I, term that oneself uses all the time, term that common people use, so that’s the real I, real I, which means existing from its own side, not merely labeled by the mind. So ordinary people, common people, including oneself, talking about the I, I did this, I did that, when you tell stories or, your stories or when you fight, quarrel with somebody, when you fight with somebody, so you told me this, I didn’t do this but you told me this, this that, so anyway, when you’re quarreling with somebody, fighting with somebody, that time is the most interesting part. That’s the most exciting part. The most exciting part if you watch, if you watch yourself, if you watch your I and the object, how you see, when the anger rises. Then when the attachment rises, also same, how you see the I and how you see the object, when these negative emotional thoughts rises. If you meditate during that time, if you examine, then it becomes very fascinating, very fascinating, very exciting, very fascinating, because nothing’s there. Because there’s no such thing, there’s no such I, no such object, that you will fight. There’s no such I there. Oh, he or she look at me with nose in the sky. He’s putting down me, putting down me. This independent I, not merely labeled by the mind.

So without using the philosophical words, means the I, this I which inside this body. Not in the belly, not in the head, not in the fingers, not in the toes, but above the belly and down below the neck, somewhere there. So now, he blame me. He look at me down. Oh, he spoke to me. So, he didn’t thank, I did this, I offered him this or I did this, he didn’t thank me. He didn’t even thank me. He didn’t even thank to me. So believing that there’s a real I there, inside this body. I did this but even he didn’t thank to me. I waited many hours for him but he didn’t even thank to me. Anyway, all this, or he abused me. But me, this real I in the sense existing from its own side. Or on the aggregates is I, a real one appearing from there. Or the ordinary, how people when they talk in daily life, especially when they get angry, or they’re so happy, they put hands together, Oh, I’m so happy! You don’t say, I’m so happy, doing like that. I’m so happy, not like that.

One of the things I heard, in Japan, I put the, usually the I like this, but in Japan, but I’m not sure, anyway, Japan’s I, but anyway, but I haven’t seen, but just some people told me. So we don’t call I like this, we do I….

So anyway, so I’m so happy, like that, you usually point here, I’m so happy or somebody blames, something that you didn’t do, something, blame, whether you didn’t do or did, so anyway, some insult or somebody criticize, so then you point the I here, I. But, so, that’s the, so that is the teaching, that is pointing to the I, that is pointing to the false I. The false I, which is not there, which you can’t find anywhere, neither inside the body nor outside anywhere, neither you find on the aggregates nor you find anywhere. Neither on the aggregates nor anywhere. Neither inside the body nor anywhere, you find. If you look for, can’t find.

So even the, when you realize emptiness, when you discover, you realize, even though there’s still the hallucinated appearance but you realize it’s totally nonexistent there, there’s no such thing. Then the buddhas, the exalted beings, the arhats, the bodhisattvas, buddhas’ omniscient mind, they see totally nonexistent. What we believe, what you believe, there’s a real I there, that when somebody blames you, get angry and harm back, kill that person, retaliate back, however, the I that you believe somebody blamed, somebody harmed is not there at all. Doesn’t exist even slightest of an atom. It’s not there at all. Completely get angry, the purpose of getting angry, because somebody harmed, criticized this I, blamed this I, abused this I. Seeing, Buddha’s omniscience, even arhats, see totally nonexistent there, see nowhere, that I see nowhere. Even yourself, when you realize emptiness, you discover it’s totally nonexistent there, you find nowhere.

So, [pause] so all this worry, fear in the life, all this expectation, all this worry, fear, that somebody doesn’t love me, people, others don’t love me, such-and-such a person doesn’t love me, but me is not there, this one is not there. Can’t, it’s not there, Buddha doesn’t see there. Buddha sees it’s not there. The arhats and when you realize emptiness, it’s not that something which exists before then we realize that’s nonexistent, suddenly, that’s not the realization, that’s nihilism. Something which exists then you see it doesn’t, that’s nihilism. So here, realizing emptiness is something which never existed, on the aggregates, a real I existing from its own side, or which appears and that believed by ignorance that it’s true, however, putting, expressing gross way, very gross way is, so, believing that’s there’s I inside the chest somewhere, so now, however, real I. So all this worry, fear in the life, somebody doesn’t love me, but if you look for, where is it? It’s not there, can’t find. You, through meditation, you’re the scientist, through meditation, analysis, you realize it doesn’t exist there. Yourself the scientist, meditator. What you discover is totally nonexistent, and that view is a hallucination, so false I. So all this worry, fear, expectation, worry, fear, somebody doesn’t love you, so-and-so doesn’t love me and what to do? All this worry, fear, and the separation, unable to find the friend or unable to find the object, material possession or the ?beloved object for this I, which is not there.

Then after one found, after one has met, then first so much worry, fear, to find, unable to find, unable to meet, the image, the visualization that one has, the image or anyway, so then after one has met, after one found, then another problem, worry, fear of separation or worry, fear, being together. Now it’s different, totally opposite from the beginning, worry, fear of separation, worry, fear of being together. Then, I’ll be so liberated if I can be alone. If this person is not there. So anyway, so all these, however, this I, not merely labeled I, not the I which exists, not the merely labeled I, you don’t think that way. This I, this one, this inside this body. So we see everything, this I which is inside this body, it’s not there.

So anyway, so to finish up, sorry, I’m supposed to go over the text here. There’s the Door to Satisfaction, I have the book, where it came from, that’s not a complete teaching of this, but it’s taken from here, so this is actually, this is the actual text, Kadampa geshes’ practical advice that what is Dharma, how to practice Dharma, so the very precious teaching. So I brought, but somehow I became crazy of talking the, this part of the subject.

So the conclusion is this…. So that’s why I’m saying, so when we get angry or so strong desire, attachment, those, very fascinating, because there’s no such thing there, there’s no such thing there. All this is made it up, whole life is made it up. Unnecessary, unnecessary problem, emotional problems and harm others, harm so many beings in the life, and cause others to create negative karma. Not only you create negative karma but cause others to create so many negative karmas. So, because, the whole thing is because believing there’s a real I there in this body. On these aggregates or in this body.

So, what I was trying to say is that, before, in the daily life, when people talk, when you talk, whenever you point here, whenever you talk about the I to other people, especially when you get upset or angry, like those times, so when you point to a particular location of the body, here, when you talk about the I, particular location, somewhere here. It means, believing, pointing it happens with the belief, that there’s total belief there’s a real I there, total belief, completely a hundred percent belief, no doubt! Then you point here, in daily life conversation, especially upset, those certain times. So that, what I’m saying here, all these are pointing to the gak-cha, object to be refuted, according to the Prasangika school view, the I, not merely labeled by mind, existing from its own side. So pointing to that one. So I which is findable on these aggregates, which Svatantrika school, rang gyu pa, believe, but not Prasangika, it’s unfindable on this. So, anyway, so all these are, in the daily life pointing to a particular location, that’s expressing gak-cha, I, not merely labeled I, existing from its own side. Pointing, believe that and point to that. With this belief, the mudra, point. So, the mudra of gak-cha. Believing the gak-cha exists there, it’s false, believing it exists, so the mudra of gak-cha.

So, what I was going to say, okay, so now, so merely labeled by, so what I was saying before, so right after, first you see the base, then the mind made up the label, okay. Then the next second appeared back. When it appeared back, the father and mother, it doesn’t appear back merely labeled by the mind. It doesn’t appear back merely labeled by mind. It appeared back not merely labeled by mind, so that’s the gak-cha, Prasangika school view. Extremely subtle, it’s extremely subtle object to be refuted. So, something slightest, something slight beyond mere imputation, slight, something, not just merely imputed but something slightly beyond from that, so that is the Prasangika school object to be refuted, gak-cha, the extremely subtle. So, realizing that is empty, then that is the unmistaken view or the Prasangika school view of emptiness, Madhyamika school, the Prasangika school view of emptiness, that which pleases all the buddhas, like that.

So now, so it appeared back not merely labeled by mind, existing from its own side, so like this, twenty-four hours our life like this, all hallucination. Everything appeared back not merely labeled by mind. Everything come from your mind, form what we see came from, sound, tangible, all the, labeled from one’s own mind, what we see, what we hear, what we smell, everything, friend, enemy, stranger, everything came from your mind. But when it appears back, appeared not merely labeled by the mind, something real one existing from its own side. So when you think of enlightenment, enlightenment appears that way, not merely labeled by mind. Hell, when you think of hell, appeared to us not merely labeled by the mind. When we think of problems, your mind labeled, there’s no problem until your mind label the problem, so after your mind labeled problem, then there’s appearance of a problem then you see a problem. So, problem, not merely labeled by mind. Happiness not merely labeled by the mind. So everything, so hallucination, so hallucination came from the mind, projected.

So, okay, now here, so friend, enemy, okay. So there’s a real enemy, real friend, not merely labeled by the mind. This all came from the mind but appearing not merely labeled by mind, okay. So real one there. Then, the mind think, on the person’s attitude, conduct, bad, disrespectful or whatever it is, you put negative label on that, then anger rises. Think bad or harm, you put some negative label, then anger rises. Then here, this is beautiful, this is good, something, you put good, label positive, good, then attachment rises. So then project, so anger projects some view, attachment projects some view. So anger, object to harm, then the attachment, something, doesn’t want to separate from, so their own view. So however, so engage in karma, then become cause of samsara, again to die, reborn, samsara, lower realms.

So now here, so what I was trying to say at the beginning, so it’s all built up, rising anger and attachment, all built up on the basis of the object of ignorance, the real friend, enemy, not merely labeled by mind. On this projection, so which is not there. This which do not exist, there’s no such thing there. So same thing, the view of attachment, anger, so there’s no such thing there. So, do not exist. So that’s the reality, that’s how your Dharma wisdom sees. According to ignorance and according to the view of attachment, anger, like that, totally another world. But according to Dharma wisdom, we see like this, we discover, we see.

So now, so only whom the phenomena appear not merely labeled by mind is only buddha. Whom the phenomena appear not merely labeled by mind is only buddha. Otherwise, only buddha because buddha doesn’t have this, the subtle negative imprint left on the mental continuum by the past ignorance, concept of true existence. That subtle negative imprint left by the concept of true existence, that which projects this dualistic view, the true existence. Which projects, makes everything real, not merely labeled by mind, existing from its own side, hallucinated world, so I, action, object, everything is totally false, so it’s not there. Doesn’t have that view, because subtle negative imprint left by concept of true existence, ignorance, completely purified by the remedy path. So and the, otherwise, until we become buddha, everything appears truly existent, even to the bodhicitta, even to the compassion, everything appears truly existent, it’s a hallucinated view, truly existent suffering sentient beings appear to compassion. So, hallucinated mind, but it doesn’t mean pervaded mind, ?lok she, it doesn’t mean that. There’s no belief, there’s appearance of this, so except the equipoise meditation, exalted beings, arya beings, in the equipoise meditation, not by cutting dualistic view but by temporarily absorbing, ?nu ba, temporarily absorbing the dualistic view then that wisdom realizing emptiness directly in equipoise meditation that doesn’t have this truly existent appearance. So otherwise, when the meditator rose from that, then the wisdom directly perceiving emptiness is latent, not direct. During the equipoise meditation, bodhicitta, compassion is there but it’s not visible rising, not active, not visible rising.

So therefore, going back that I started, okay, then finished, then finish that.

So, same the mind seeing the aggregates, the base, then that makes to label I. The next second [snaps fingers] the negative imprint left on the mental continuum by the past ignorance, then project, decorate this truly existent appearance on the merely labeled I. The mind which sees the aggregates, after the mere imputation [snaps fingers], I, then right after that the hallucination, the truly existent appearance projected from the negative imprint left on the mental continuum by the past ignorance project on that. So that’s how you see the I, when the I appears back, not merely labeled by mind. So that’s what makes the I to, when the I appears back not seeing merely labeled by mind but appearing not merely labeled by mind, what causes that, so negative imprint left by the past ignorance, okay.

Then, but then instead of meditating that this is false, if you meditate that this is false then, this is hallucination or this is empty or I exists in mere, merely labeled by mind, if you meditate any of these then you don’t allow your mind to hold onto this is true. Then, here you don’t create the root of samsara. You don’t allow your mind to create the ignorance, you don’t allow your mind to create the root of samsara, the ignorance. So otherwise, without this meditation in our daily life, mindfulness, then after the decoration or projection on the merely imputed I, the truly existent appearance, projected on the mere I from the negative imprint left by ignorance then you let your mind hold onto that is true, then it becomes the root of samsara. So that’s how we create the root of samsara continuously. So, the root of all the suffering, and that’s how the basic thought rises for all the negative emotional thoughts. That makes our life so expensive, these negative emotional thoughts, anger, attachment, all these, makes our life so expensive. So the anger you want to harm, you want to sue, you want to harm others, then you make a lot of expenses to harm others. The attachment to get the, for this I, to get so many things for this I, anyway, the attachment, so many things, then make the life so expensive. Then build debts, built even so many debts, the attachment ?rises, for this I, which is not there anyway.

So therefore, yeah, what I was saying before…. So therefore, the meditation every day on emptiness is, to study the subjects, Madhyamika subjects, subjects or the teachings on the Prajnaparamita, Buddha’s teachings and commentaries, and Lama Tsongkhapa’s teachings, become so essential and also to do, as much as possible knowledge to have, and then to meditate, every day to do some meditation on emptiness, so essential. So Lama Tsongkhapa said that, after explaining how it’s false, the object, the basic object of ignorance, then you put reasons, ?rationales or reasons then get angry, another one exaggerating how nice, beautiful, then attachment rises, then how bad, ?harm, then anger rises. So, realizing all this, all these concepts are wrong concepts, their object is not true, so by realizing, by discovering their object is not true, do not exist, then you realize these concepts are wrong concepts and that’s how then you can achieve liberation. That’s how you can achieve liberation, yeah, because you can realize the object nonexistent and you can realize these wrong concepts are nonexistent. So, this is, after realizing emptiness, then you have full confidence, realizing that the I is empty, all that, then you have full confidence that you will achieve realization, how to say, liberation from samsara.

So, what I said before, so now, you see, I gave the example already before. So the ignorance, in our daily life, one meditation, when we have very busy life, how we should meditate at the same time, you think of the ignorance as magician person. The ignorance holding true existence, believing, that’s magician person. Then magician, the imprint, negative imprint left on the mental continuum think as the substance or the mantra that magician person hallucinate the others. So now yourself as the audience, hallucinated the senses, okay. Audience, like that. So then you have all these truly existent appearances, everything came from your mind, merely imputed, but everything made real, not merely labeled by mind, existing from its own side. So, hallucination, I, subject, action, object, everything ?it ?so, real and not merely labeled by the mind, okay.

So, when you meditate in busy life, while you’re having a meeting or making food, or driving a car, or shopping, doing shopping, whatever activity, working in the factory, in school, whatever activity, but part of your mind practice this mindfulness, magician person, ignorance, this substance, the imprint, then hallucinate you all these things. So from this negative imprint came up all these hallucinations, false I, false action, all these false objects, the shop, truly existent shop, money, truly existent money, person who selling you, truly existent, you the buyer, truly existent, everything, car truly existent, road truly existent. Nothing appears merely labeled by mind, everything not merely labeled by mind. So everything appears something which is not there, in reality. So, practice mindfulness in this. So then when you practice mindfulness, yourself audience, all this, hallucination came from your negative imprint, okay, then it becomes scenery, it all become scenery. It becomes very interesting, very interesting life, very interesting. There’s nothing particular to get angry to, there’s nothing particular to really grasp, really to hold onto, to grasp, the attachment, because there’s no such thing there. So, it’s like, for you become like you’re dreaming, but you recognize, you’re aware the dream is a dream. While you’re dreaming you recognize, this is a dream, at the same time. So whatever happens in your life, other people criticize, praise, whatever other people do round it doesn’t affect to your mind, it doesn’t bring up and down, so your life is very steady, stable and there’s much inner peace and happiness, nothing that, if something’s happening, whatever change happen around you, people’s attitude towards you, their actions, really doesn’t bother, because all this, because your mindfulness, looking at all these as hallucination which are hallucination. Because there’s nothing, you don’t allow your mind to hold on this is true. So that stops creating negative karma with all these negative emotional thoughts, cause of samsara, cause of lower realms.

And then with this mindfulness, subject, action, object, all this, that appearing something real, not merely labeled by mind, so looking at it hallucination as it is hallucination, so even when you do deity’s meditation, if you do with this understanding, then your deity’s meditation become antidote to samsara. Otherwise, it doesn’t become antidote to samsara. You’re believing truly existent deity, when you generate yourself as deity, truly existent deity, doesn’t become antidote to samsara.

So this way, eating, not only when you offer mandala or when you traditional practice but even the other times when you’re eating, walking, sitting, sleeping, doing job, so whatever you do, so if you have this awareness, this meditation on emptiness, when you look at things as hallucination as they are hallucination, in your heart all these are empty, it comes there. So therefore, even the eating, walking, not only when you do traditional particular practices but even eating, walking, sitting, sleeping, doing job, all these, whatever you do, with this meditation that things are not true, empty, so everything becomes antidote to samsara, that means it doesn’t become cause of samsara, antidote to samsara. So brings you closer and closer to liberation, so, of course, with the bodhicitta, the enlightenment. So, antidote to all the delusions, karma, and to the samsara, so all the sufferings, including the antidote to death, death and all the sufferings.

Yeah, so, I think, so this one maybe I read tomorrow. Maybe I read tomorrow or the day after tomorrow, after that, after that, after that…. Anyway, so, I think, like that.

From the Buddha’s 84,000 teachings, heart is lam-rim, the graduated paths of the lower, middle and great capable beings. Now the heart of all that is the three principal aspects of the path to enlightenment. From those three, then right view. So, yeah, so that’s on that and how to meditate, one technique how to meditate, so this what I mentioned, last one. Also those analyses what I mentioned before, those are also meditation how to meditate, that analysis helps, base and the label, before that not clear, base and label looks like mixed or not clear, undifferentiable. So now, with this, through analysis, you see the label and base, you see exists differently, not exists separately but exists differently, two different phenomena. So that’s a very important introduction to discover, to recognize the gak-cha, object to be refuted, so that then able to recognize easy the false view. And then it’s just a minute to realize emptiness, with all the support of merit and extensive purification and receiving the guru’s blessing in your heart through your guru devotion. So that’s extremely important understanding, to see the base and label different phenomena.

So I think that’s it, okay. So yeah….

Dag gi ji nye….
[Short mandala]
Der ni ring du….

Due to all the past, present, future merits collected by oneself, the three-time merits collected by all sentient beings and bodhisattvas and the buddhas, may the bodhicitta, which is source of all the happiness, success for oneself, for all sentient beings, may it be actualized within one’s own heart, and one’s own family members, in the hearts of all of us here and in all the family members, anybody who has a connection, all their hearts, in the hearts of all the students in this organization and all the benefactors, those supporters, and those who give up their life to the organization, doing service to other sentient beings, teaching of Buddha, in all their hearts, and in the hearts of all sentient beings, without delay a second. In whose hearts bodhicitta generated, may it be increased.

Jang chub sem chog….

Then may the bodhicitta be actualized in the hearts of especially in the leaders of the world, so that many millions of people have so much peace and happiness, then led in the correct path to peace and happiness.

Jang chub sem chog….

May the bodhicitta be generated especially, most, so very urgency, emergency, in the hearts of all the terrorists, all the people who have harmful thoughts to harm the world or to other sentient beings, oneself and others, so to harm, harmful thoughts.

Jang chub sem chog….

Same, dedicate the merits to actualize wisdom realizing emptiness within one’s own family members, in the hearts of all the students, and all the supporters and all those who give up their life to the organization, doing service to others, and in the hearts of all sentient beings without delay even a second.

Tong nyi ta wa rinpoche….

Then same thing, to actualize the two stages.

Rim nyi tok pa rinpoche….

Please dedicate, Due to all the three-time merits collected by oneself, by others, then may the one object of refuge of us, all sentient beings, source, originator, source of peace, happiness of us, all sentient beings, the one who preserves the whole entire Buddhadharma in this world and then who takes the responsibility for us sentient beings, His Holiness the Dalai Lama to have stable life and all the holy wishes be succeed immediately.

Gang ri ra wai….

Due to all the past, present, future merits, may all the sentient beings have happiness. May the three lower realm beings be empty forever. May all the bodhisattvas’ prayers be succeed immediately. May I be able to cause all this to happen by myself alone.

Pha ma sem chen tam che….

Due to all the past, present, future merits collected by me, the three-time merits collected by others, that which exist but which is empty, may the I, who exists but who is empty, achieve Guru Shakyamuni Buddha’s enlightenment, which exists but which is empty, lead all the sentient beings, who exist but who are empty, to that Guru Shakyamuni Buddha’s enlightenment, which exists but which is empty, by myself alone, who exists but who is empty.

I dedicate all the merits to be able to follow the holy extensive deeds of bodhisattvas Samantabhadra and Manjugosha, as they realizes.

I dedicate all the merits in the same way the three-time buddhas dedicate their merits.

Cho kyi gyal po….
Dag dang zhen gyi….

So, good night. Thank you very much.