Then also to, so if it is, if the object of desire is the body then to meditate on the nature of the body, inside, examining what is inside, the skeleton, bones, then pieces of flesh tied with the veins, then it's covered with skin, outside covered with skin, looking through, looking inside the body. Like when there's disease you do x-rays and then you see the inside things, like that. However, looking inside the body. So like this, practicing awareness, mindfulness of the body, so this is practicing mindfulness of the body.

Then, all the dirty things that are coming out of the body, from the mouth, from the nose and ears, all that comes out, so like when the food is in the plate, then that's clean, but once it's gone inside the body, once it is chewed by the mouth, once it went inside the mouth, chewed, then that becomes dirty. So once it went inside the body it become dirty. So what makes that dirty, unable to eat when it comes out of the body, so that is made dirty by the body. So if the body is clean, pure, then that doesn't happen. So anyway, all the impurities, thirty-two impure substances, things, inside the body, so, like, similar septic tank, what fills up septic tank is from the body, it came from the body, what fills up the septic tank. So, like that, so no difference from that.

However, even the skin, if the skin is not on the body, not stretched on the body, if the skin is put out separately from the body, then there's no, you don't find any reason to cling on the skin itself, the human being's skin itself, when it's put separate from the body. So skin here, flesh here, bones there, like that, also don't find any reason to cling to the skin. So even the skin, you see now, it's like, even the skin is kind of, when you don't see clear it looks plain but when you see very clear, when you look at with a magnifying glass or something, when you see very clear, even the skin is, when you look very close it's full of kind of bumps or like mountain, kind of many bumps, full of, like small hills, bumps [RL], completely filled. So it kind of looks smooth in the distance, when you don't see clear, it looks okay, but when you really look near, what you used to see from distance kind of plain, it's not there. So anyway, so therefore there's a lot of, even from the skin like this, there's a lot of your own creation, your own projection, depending on how much you see clear.

So anyway, so this [pause], now all the things, all the colors, smells, everything, so there are smell of flower, smell of sandalwood, there's no smell of the body, it's a smell of that, those different flowers or the, it's not the smell of the body, it's the smell of those other different outside materials. So like that. However, like that.

Then, the other thing is that I myself hallucinate that person and that person hallucinate me. With all these way of behaving, way of saying, with all these substances, the external things, color, small, so forth, all the things, so now and this person hallucinated me and I am hallucinating that person. So you are looking, you are trying to be aware, in other words not trying to be caught in one view, not trying to be caught only this view but you are looking that person with a different view, another way, not being only caught in this one view, the hallucination each other. So you try to look different way, different view. So that, your being out of that view, hallucinating each other, being out of that, and looking different way so that also helps to control, thinking in this way also helps to control the mind, control the dissatisfied mind of desire, so this way you don't cause problems to other people, you don't harm, other people relationships. One doesn't harm to others and also there's peace for yourself, in this way.

And, so it said in the teachings that, One who clings the small pleasure, one cannot achieve the great pleasure, so great happiness. So you see, clinging in the small pleasure becomes obstacle to obtain the ultimate happiness, so great pleasure. So therefore, it's very important to meditate, why? Because then also you know that the peace, the tranquility, peace, you have your own experience of peace when you, that you gain through meditation. So when you have your own experience of peace, tranquility in the mind, some experience, then because of that you see the other pleasure, how that is too gross, how that mind so gross, so uncontrolled, so obscured, obscured by desire, so obscured. So one sees no meaning, how it's uncontrolled and how it's too gross the pleasure, by comparing. Then, you see, as higher state of meditation, state of the path, as one knows, as one finds out higher level of meditation, the pleasures or the ecstasy, rapturous ecstasy derived through meditation, such as the tranquil abiding, the great insight, then even the form realm - desire realm, form realm, formless realm - even you compare form realm happiness, which is attained through peace of mind what they have, which they achieved through meditation, even comparing to their happiness, so our human being's these physical pleasures, such as the sexual pleasure, physical pleasure, these things become, comparing to their happiness, the peace, pleasure, peace what is derived from meditation, these physical pleasures extremely gross, no interest in, no attraction at all, suffering, comparing to that it is suffering, only suffering, very gross.

Then also the tantra path, comparing to those experiences of the higher tantric path, these things are, those bliss what one experience by actualizing the tantric path, so these things are nothing, comparing to that then these ordinary pleasures it is nothing. So however, this is also helpful, so now, clinging in these things becomes obstacle to achieve those greater peace of mind or bliss or rapturous ecstasy. So like that, so anyway up to full enlightenment, the peerless happiness.

Yeah, so, then, for example in the relationship problems when there is nothing you can do, for example, the friend, you lost the friend, how did you lose the friend - the friend left you, went away, left you to join another person, it become possession of another person, enjoyment of another person, so when, especially there's no solution or especially there's nothing one can do, then rather to think of committing suicide or even to kill oneself or to kill the other person, rather thinking in that way, which doesn't help at all, it's only harm, greatest harm, then one, especially when there's nothing you can do, then rather than thinking in that way, you make it worthwhile, you make the life situation worthwhile. So rather looking at it negative, you look at it positive. Think that, like this, it's very good like this to think, that, for example, Jesus Christ he suffered, he took other beings' suffering, pains on him, he sacrificed himself for others, and then, many saints, even in Christianity, many saints they sacrificed themselves for others, for sick people, leprosy people, like that, they gave themselves to others, even in Christianity, many saints.

So Shakyamuni Buddha for example he gave his holy body, when he was a bodhisattva, for three countless great eons he made his holy body charity, those who want eyes he made charity eyes; those who want limbs, he made charity his limbs to others, and he gave whole holy body to tiger, to one whole family of tiger who were starving, and so like this, for that many eons, for three countless great eons he made his holy body charity to other sentient beings, so many times, and he became king many times and he made all the king's wealth he made charity to the poor people. And family, wife, children, he made charity to others, so many times. And accumulated so much merit and for three countless great eons practiced the six paramitas like this, charity, patience, morality, perseverance, concentration, wisdom, like this, then achieved enlightenment for sentient beings, for us, for me and all sentient beings to lead to enlightenment, to free from all the sufferings, to lead to enlightenment, for that many eons practiced the six paramitas, accumulated merit and achieved enlightenment for me and all sentient beings.

So, why not I make charity. Those many saints, holy beings, those who only lived their life for other sentient beings and developed their mind and completed all the qualities and become free, ceased all the obscurations, all the mental stains, achieved the highest liberation, the non-abiding liberation, full enlightenment, however, so they did for all sentient beings including myself, so why not me? I can do the same thing. So, I make charity this person to that guy, to her, I make charity, I offer, I make offering for her or his happiness, I make charity. So I am here, so even I make this person charity, just one, just I'm making one charity. Shakyamuni Buddha in the bodhisattva time, whole, many lifetimes, whole family made charity, wealth. So why not I can do the same, so you see, you should encourage yourself. This one, of course, how it's possible if I don't make even this one charity, didn't get done the practice, if didn't get to practice even this one charity, how is it? Not possible. So then you see, make charity, give to that person.

Then after that, you see, after giving to that person then one think, How kind that person is, how extremely kind that person is, that this person is helping me to practice the six paramitas, to practice charity and patience, morality, so think like that, how kind that person is. So, like that.

Then also think, so I, this person, I had enjoyment by having this person, so now why not the other person, why can't the other person have the same? Why not the other person can have the same enjoyment by having that person? So like that. So as I am important that other person is also important, want happiness, do not want suffering, same.

Then other thing, the other thing, so I didn't get to give the how the selfish mind is the source of all the problems, but however, the other thing, the other meditation is, so, the friend this life left me, doesn't love me, left me, then that other person possessing this person, keeping this person, so think, this is because in the past life, in the past times, I did not practice morality, I did sexual misconduct in the past lives, in the past times, gave harm to others, disturbed others, gave harm others, so this is the result of that karma. So disharmonious, all these things, relationship problems, it's explained in the teachings, the result of the past karma, sexual misconduct, done out of negative mind, negative attitude. So, remember, so one thing is remember the cause of this, why this problem is happening, remember the cause, then think, this karma is created, sexual misconduct, this negative karma is created by the self- cherishing thought, originally, you see, done out of self- cherishing thought. Then from this karma then this problem happened, now. So you see, so think, this is the teaching of the Wheel of Sharp Weapons, this is the teaching for me, you see there is a teaching called Wheel of Sharp Weapons, this teaching mentions many problems of life, many unsuccess, failures, all the problems, then what caused, it explains what caused, what wrong action caused, and then these problems are used to destroy the selfish mind, so like the wheel turning so self-cherishing thought created the karma and then the selfish mind experienced these problems, so like the wheel turning, so like this teaching, so these experiences what these people are doing is a teaching, is a meditation instruction or teaching for me. The teaching of the wheel of sharp weapons.

So now think, so these problems now what you are experiencing, rather your taking upon yourself, these problems you give it to the self-cherishing thought, instead of thinking, This is my problem, when you think, This is my problem, when you take the problem on yourself then that is what makes depression, anger, all these things. So rather taking upon yourself the problem, you give it to the self-cherishing thought. It's given to you by self-cherishing thought so rather you taking yourself, experiencing, you give it to the self-cherishing thought and think how wonderful it is, when somebody harms to your enemy, when somebody kills your enemy, when somebody hurts to your enemy, when somebody hurts, insults, or when somebody harms to your enemy, then one feel happy, how good it is! One try to be satisfaction, How good it is! When somebody hurts to one's enemy.

So you see now, so like that, similar, like that exactly, you should think towards the selfish mind, so how good it is, you give the problems to the selfish mind and then think, how good it is, let him have it. Then, so like that, you destroy the selfish mind, the egoism. Yeah.

So, as soon as you split from the selfish mind, rather than being one with the selfish mind, as soon as you split from the selfish mind and looking at the selfish mind as enemy, immediately there's peace in your mind, release, peace, there's tranquility in your mind as soon as you split from the selfish mind by looking at as your enemy. So you use all the problems to destroy the selfish mind and give it to the selfish mind completely by in the mind thinking, This selfish is my greatest enemy, my real enemy. So thinking, As long as I have selfish mind, I have enemy, there's enemy, as long as there's selfish mind, then anger arises, then one find enemy. If there's no anger in your mind, there's no enemy outside. If there's no anger inside, there's no enemy outside. So whether you have enemy outside or not dependent on your mind, if you have…

…find outside, if you don't have anger you don't find enemy outside. You see, even everyone hates you, if you don't get anger, you don't see enemy. You don't find enemy, you find nobody enemy to you, if you don't get anger. So, whether there's enemy or not it is dependent on your concept.

So anyway, so same thing, so if there's no selfish mind, there's no enemy outside, you don't find, so you see now, but you have to do this practice by knowing that selfish mind is the one that which brings all the problems, all the unsuccess, failure, however, as extensive as one can think, so this one made me to suffer without beginning, from beginningless rebirths until now in samsara and did not allow me to achieve any realizations, and if I follow still the self-cherishing thought, I will have to suffer endlessly in samsara and the mind will be empty forever, without any realizations. So, like that.

So then in this way, by knowing all the problems, all the undesirable things comes from self-cherishing thought, then you will have encouragement to use the problem to destroy the self- cherishing thought. Otherwise, if you don't look at the selfish mind as enemy, then you wouldn't have encouragement to do this practice.

And the last thing, so you see now, if we practice good heart, like this, now if you don't practice good heart and only follow the self-cherishing thought, then one, there is danger to give harm the person with whom one live together, the family, even it's one person or five or ten members of family, then country, millions of people in the country, then all the rest of the sentient beings, there's always danger giving harm, with the body, speech and mind giving harm to all sentient beings, so life to life.

So now if you change this attitude, from self-cherishing thought into cherishing others, good heart, now the harm with the body, speech and mind towards this one person with whom you live it stops, that doesn't happen. And then harm, from there to the country people, to all the, to the whole sentient beings, doesn't receive harm from you, so not receiving, so all the sentient beings starting from this one person or the five members in the family, their not receiving harm itself is peace, so all their peace, all the sentient beings' peace, this peace, not receiving harm from you, this is dependent to your attitude.

So also if you generate, if you practice the good heart cherishing others then only what it does is only benefit with the body, speech and mind from this one person with whom you live together then all the rest of the sentient beings. So you see now, it's completely in your hand, starting from the family all the rest of the sentient beings whether they receive harm or they receive peace from you is completely in your hands. So now you can see you are completely responsible, now each of us here is completely responsible, starting from the family, all the sentient beings' happiness, peace.

So now, so this is very important to remember in everyday life and so now, since all the happiness, everything, all the happiness what one experiences, temporary, ultimate, everything came from other sentient beings, received from other sentient beings, so other sentient beings are extremely kind. All the good things came from other sentient beings, so therefore what one should do is pacify all other sentient beings' sufferings and bring them in the ultimate happiness, in regards happiness, ultimate happiness, and especially the peerless happiness, the full enlightenment. So highest happiness, the full enlightenment. So this is what they need, what they are missing and what they need to achieve. So, the peerless happiness, full enlightenment, so bringing them to this state is the greatest benefit to offer to the sentient beings.

So now to be able to do this, to be able to offer this greatest benefit, first one must achieve full enlightenment, this peerless happiness, full enlightenment. And in order to achieve this then one must generate the whole steps of the path to enlightenment, all the steps of the path to this, the peerless happiness, full enlightenment. So to generate the whole steps of the path to enlightenment then one must, therefore one need to do listening, reflecting, meditation on the path, from the qualified virtuous teachers, by relying upon qualified virtuous teacher. So that, here, the, as I mentioned before, the geshes from Nalanda, Vajrayogini, they come to give teaching so they are very qualified masters, whole lifetime, from child time they lived in the practice and studied the path. So therefore we are extremely fortunate to find reliable person whom you follow or copy, reliable one, so that is the most important thing for the development of our mind, so I stop here, okay.

[Dedications]

So, I will pray, okay.

Chanting of Lama Chöpa.