So, these two, the healing fully enlightened being, this one, the Medicine Buddha, then this Senghita, so these two came that is need or beneficial when I did observations, so they came out beneficial to do, so also I was advised to do, also according to my observation came out beneficial to do, so that's the reason. So, at the beginning, before I complete the discourses, the talk, the last part of the healing course, then I did the giving the cake to the interferers, who interfere to grant or to receive the blessing. Then after that I continue from the healing course, the last part of the subject little bit.

So during this time, then we can meditate generating compassion for all living beings or either meditating on the ultimate nature or generating strong compassion for all living beings, which becomes the purpose of life and purpose of living, and that becomes the reason to take the, also the blessing of the deity.

[gektor]

So, the point where we reached is how all the happiness, the point where we reached is that, after talking that how the self-cherishing thought, the ego, how harmful it is to oneself and to others, so we briefly went over that, how it is harmful that in our, one can understand in our daily life experience. So, whenever we have problems, whenever there is a problem, there's immediate relation to the self-cherishing thought. If there's no self-cherishing thought there's no problem.

For example, as I mentioned this before, when somebody, when a friend start to stop loving you, liking you, so that time, if one live the life as the self-cherishing thought, the ego, as that is yourself, as that is me, rather separating, differentiating you and self-cherishing thought, which is different in also in reality, rather differentiating, rather keeping separation, thinking the self-cherishing thought, the ego, is me, that that is the I or however, when one is friend of the ego, then this person who stopped loving you, liking you, it bothers to you, it hurts you, it hurts, because, it appears like hurting you, but because, why this appearance happens, hurting you, because it hurts the ego, that hurts the ego and then oneself, the way one think, this ego is me, as oneness, didn't look at as different, you and the ego different, as they are different in the reality, didn't keep different, as it is different in the reality. So the way we apprehend, the way we believe, the way we identify ourself, it's completely something else, completely wrong way or completely something else than the reality what we are, what one is, what the I is, from the reality we completely interpret or we completely make up another I, make up completely another I, which doesn't exist. So, something real, independent, inherently existent, existing from its own side, nothing to do with the mind, nothing came from the mind.

So however, first of all, one look at the I this way, apprehended this way, and then appeared this way, which is completely false, hallucination. So then this ego, this self- cherishing thought, as it's one, or friend of that. Because of that, as we hurt the ego, then it hurts you, in this way then it becomes hurting you. So it appears, so that's how the appearance comes hurting you, but in reality the ego is not you, the self- cherishing thought, that is not, the ego, the self-cherishing thought is not the I, that is not the I, not the self. Mind is not the self, body is not the self, even the association of body and mind is not the self. Even the I exists, does function, sleeping, eating, walking, sitting, I exists, I does all these activities, experiences happiness, experiences problems, I exists but there is no I, nothing of this is I, there is no I exists anywhere on this association of body and mind, nowhere the I exists in the body, neither inside the body nor on the body outside, nowhere on this, nowhere the I exists on this, cannot find the I, self, from the tip of the hairs down to the toes, anywhere, in or out, on this, cannot be found. So if it exists, then when we analyze we should be able to find.

So, like this, example, [pause] the Lama Zopa, Zopa, if one look for Zopa, from the tip of my hairs down to the toes, if you look, if you search where is Lama Zopa, if you analyze where it is from the tip of the hairs down to the toes, if you search cannot be found, neither inside nor outside, anywhere, cannot be found Lama Zopa, this is not Lama Zopa, all this is not Lama Zopa , anyway, nothing of this is Zopa, the eyes or the brain or blood or skin or all these things, nerves, ribs, anyway, every piece, even the mind, nothing of this is Zopa. Even the whole group is not Zopa, cannot be found anywhere Zopa. But, [pause] until the consciousness leaves from this body, the Lama Zopa that which is human being - I hope so, that's it's a human being . So, until the consciousness leaves from this body, it cannot be found from the tip of the hairs down to the toes, anywhere, neither inside nor outside, but, nothing of this is Lama Zopa, cannot be found either inside or outside of this body, nowhere, but until the consciousness leaves from this body, in this world, during that time, the Lama Zopa that is a human being, if one search in the world can be found, if one search in Australia can be found, if one search in Melbourne can be found, if one search in this center, Tara House, can be found, if one search in this meditation hall, can be found. But not here, in this meditation hall Lama Zopa can be found, but here these aggregates, this association of body and mind, on this, Lama Zopa cannot be found anywhere, from the tip of the hairs down to the toes, neither inside nor on this outside, there's nowhere it can be found.

So same thing, with the table, that, if one point out, when we come in the meditation room, there is a table there, we label, we believe there is a table there. But if you go to find the table on this, so, this is not the table, that is not the table, this side is not table, that side is not table, this side is not table, any part is not the table, anywhere you point out is not the table, it's part of the table, all these are parts of the table, this is part of the table, all this is part of the table. So part of the table and table is different, they are not one, they cannot be one.

Parts of the car is not car, if the parts of the car is the car, then you are able, if you have small piece of the car, then you are able to go to Sydney or or Queensland or Bali or South Africa - anyway, I'm joking! So if the parts of the car is the car then you're able to get inside, able to drive, able to function, able to take you. However, so, that proves the parts of the car is not the car. So parts of the car and car they are different. Car doesn't exist separately from the parts of the car, but the car is different from the parts of the car. Same, the table. Nothing of that is the car, even the whole group is not the car, like this. So what I'm saying is, going back, so, the reality, this is not the actual meditation on emptiness, this way of analyzing, but this gives you an idea. Correct meditation on emptiness, we still left out true existence, we didn't touch to the truly existent table, truly existent, inherently existent I, inherently existent table, inherently existent car, the appearance is still left there, so we didn't touch. So until we don't touch to that, it doesn't become correct meditation on emptiness. But by talking, but by explaining this way it gives an idea, some idea of how, in our everyday life, how we, how things appear to us, how we believe, how that is completely hallucination. In reality what the table is ys it's something extremely subtle, what Lama Zopa is, as I explained before, cannot be found at all on this, on this nowhere you can find, but you can find in this room. So it becomes extremely subtle what Lama Zopa is, but this is not talking that I have great, kind of quality or something, it's just the nature of the phenomena. So extremely subtle, what it is is extremely subtle, it's not, it's never what appears, the way things appear in our everyday life, the table or the Lama Zopa or anything and the I, for them, the I or the way we believe. So the way things appear to us, such as the I, and we believe it's something, completely something else…

[tape change]

…what is exiting is what is merely imputed by the mind, each time by our mind, each time when we say I am going to do this, I am going to do that, I am this and that, merely imputed by the mind, depending on the aggregates, the association of body and mind. So that is the way how the I exists.

So because of the reason, the association of body and mind, the aggregates exist, then, because of that reason, then one's own mind made up the label I, so one imputed and then believed in that, so just satisfied by that, so that is the way how the I exists. So it's an idea, a concept, so one can see, the I, the self, didn't come from its own side, the I, the self came from the mind, the I came from the mind, there's no I coming from its own side, nothing slightest exist from its own side. It exists from the side of the mind, under the control of the mind, by imputing.

So same thing, nothing parts of the table is the table, even the whole group is not the table, but because of the reason when we come inside of the hall, by seeing this base, which can function to lift up things, by seeing this basis, then we make up our mind, our mind make up the label, table, we make up the idea, we make up the label, we decide the label, table and then believe in that. So that is all what it is, because of the reason seeing the base, having seen the base, which lift up things, then our mind merely imputes, made up the label and believe in that. So it's an idea or concept. [pause]

So, now we can see from this, what is the table. Only, from this analysis, from this logic, from this analysis, then only then we can see what really is the table. So therefore this table is merely imputed by the mind, so therefore the table is empty, the table is empty of a real table in the sense of existing from its own side, inherently existent. So that is the reality of the table, ultimate nature of the table. Same thing, the I is merely imputed by the mind, so therefore that the I is empty of the real I which, in the sense, which means existing from its own side, so that is the ultimate nature of the I. So like that with every existence, like this. So that emotional I or that real I, something independent that existing from its own side, so that is the I which doesn't exist, so what exists is what is merely imputed by the mind. Same thing, the table which doesn't exist is that real table, something inherently existent, something nothing to do with the mind, existing from its own side, something didn't come from the mind, not labeled by the mind, so that table, that inherent table that is a hallucination, that doesn't exist. But what exists, the table what exists is the table that is merely imputed by the mind because of the reason, existing the base which is able to function to lift up things. So like this, all the existence, so one can differentiate which is the hallucination and which is the truth, what is the thing that which exists.

So anyway, so the I which we labeled, merely imputed by the mind, appeared the wrong way, then we believe in that, appeared inherently existent and then we believe in that, then, the mind cherishes this, as this is the most precious thing, most important thing, among all the numberless holy beings, among all the living beings, this I is the most precious, most important, and to pacify problems for this and to obtain happiness for this is the most important thing.

So however, so in reality, there's nothing to cherish, it's all hallucination, there's nothing to cherish, there's nothing to hold on, there's nothing to cherish there. So if one analyze, it's empty, if one analyze that which one has self-cherishing thought, holding, it's empty, nothing to grab or nothing to hold or nothing to cherish. So when we do not analyze, when we don't check, so just let the hallucinated appearance, just let, by following the ignorance, then, when we don't check looks like there's a real I worth to cherish, real I existing from its own side and worth to cherish. So however, so that is the ego.

So, when other person, when the friend stop to like, to love, then, when one thinks that this is the I, one's own identification this is the I, this is me, the reason why I was going through details is, explaining, introducing what is the reality, what is not the reality, you see, the parts of the car is not the car, so same, this ego is mind, one's own mind, this is the basis, this is one of the basis to label I, so the mind is not the I, the ego is not the I, the ego is not oneself. It's one of the bases to be labeled the I.

So however, so, when one is friend of ego, then these things hurt, but when one differentiate from the ego, when one separates from the ego, then this person, the friend stops liking, stops loving you, who dislike, who left you, who dislike you, it doesn't bother because one keep separation from the ego, so these things do not become problems. It become problem when one interpret that way, This is the I, me, the self, or friend of that. So what I was saying is that, what I'm trying to express that is, in our daily life, how the problems, when we have problems we can see, if we analyze we can see, it is related to the ego, the self-cherishing thought. So that proof is then when we differentiate from the ego there's no problem there in the life. So many of these problems is like that.

So in the view of one of your minds, it's a problem, there's a problem in your life, but in the view of another mind, there's no problem in the life. So therefore it is wrong to think, What I have is only problems, that to think, very pessimistic or completely black, like black, foggy weather, so only to look at, like this is my life, which is only the view of one mind, which is only the view of one of your minds - you have many minds, we have many thoughts, but this life experience, this view is the view of just one mind. So then, you are making as it the only your life, as there's no other life than this. So because of not knowing or because not knowing and not practicing, so even though you can have many different views, there is different view, in the view of the positive mind there's no problems. There's a problem, one find problem only in the view of the negative mind.

So like this.

Then, how all the problems come from the, related to the self- cherishing thought, in the long evolution, how the three actions of, such as killing and so forth, the three actions of body and the four actions of speech, telling lies, so forth, how so many of those life problems, how they come from, how they are related to these, ten non-virtuous actions and how these actions of body and speech, what made it non-virtue is by the attitude, by the self-cherishing thought. So, the non-virtue, the negative karma or non-virtue, there's no non-virtue from its own side, there's no real non-virtue, cause of suffering, from its own side. It came from the mind, it is made by the mind. The mind transformed the action into negative. So therefore mind can transform the actions also into positive.

So however, so here we're talking how the sentient beings are so kind, so precious, how all the happiness came from them.

So, that our having the precious human rebirth and able to live long, so this happiness, in the place where there's no life danger, that doesn't need so much fear to the life, like other beings, it's the result of our past positive action, such as living in the morality of not killing, these positive actions, not harming others. So, one result happiness is that we have precious human body, then one result is that having, experiencing long life, that is experiencing the result similar to the cause, then, possessed result, then place where there's less danger or no danger, no need fear. Then, one can live the life comfortably, relaxed. Then that is the possessed result, happiness, from that action, not harming others, living in the morality not harming others, not killing others. Then, again in this life, practicing morality to not kill others, then that is creating the result similar to the cause. So there are four happinesses which we experience from the positive action the morality of not killing others. Living in the vow to not kill others, that we have done in the past. So like this, there are four results happiness, living in the morality to not steal. We a ]re in the place where we receive rains in the time, a lot of crops, food is not scarcity, there is plenty of food, the possess result. Then having wealth, that we have wealth, that's another, experiencing the result similar to the cause of living in the morality to not steal. Then, other people not killing, not harming. Then again living in the morality to not steal, practicing the morality to not steal, living in the vow. So there are four happinesses which is caused by the past positive actions living in the morality to not steal.

So like this, different happinesses come from each of these positive actions living in the morality from those ten virtuous actions. So all the happiness what we have, what we experience in our daily life, they are all related basically on those virtuous actions, the morality that we created in the past. So now, so what I am saying is, that, so the cause of all this happiness, including this perfect human rebirth that we have, which gives opportunity to develop our mind, up to the peerless happiness, full enlightenment, we can develop, that any happiness that we want to obtain, we can obtain. Any happiness we want to cause other beings, that we can do, this perfect human body which enables us to develop the mind and to cause happiness, temporary and ultimate happiness, for all sentient beings. So all this, so that's why this human body is so precious, because what it can do, to yourself and to all other, to every other living being, free them from all the suffering, causes and bring them highest happiness, full enlightenment.

So therefore all the happiness day-to-day life, the precious, perfect human rebirth, then even the cause, the morality, charity, then, dedicating with prayer, dedicating the merits, so all together, we receive by the kindness of other sentient beings. Without the sentient beings, without existing the sentient beings, there is no way, no opportunity for us to practice morality, to make the vow to not kill. So when we make vow, when we practice morality, when we take a vow, we make a vow on the object every sentient being including enemy, friend, stranger, everybody, on everybody then we make the vow to not kill. So therefore, the morality, the cause of all this happiness, especially this perfect human rebirth, the morality living in the vow to not kill, and practicing charity, dedicating the merits, all this result and cause completely by depending on the kindness of each sentient being, depending on the kindness existence of each sentient being.

Then, so like this, with this perfect human body, every benefit that we are able to offer other sentient beings, every good thing, every happiness that we are able to cause other living beings, every merit that we are able to accumulate in the twenty- four hours, so each of these merits we receive by depending on the kindness of each sentient being, because this human rebirth which enables you to do this is received by the kindness of each sentient being. So, each, when we do each practice, that we are able to collect inconceivable merit, each time when we practice bodhicitta, the altruism to benefit for all sentient beings, we collect infinite merit, so this is, each time when we generate this motivation, we collect infinite merit, all this is by the kindness of each sentient being.

So, now, even future lives, even to obtain the body of the happy migratory being, deva, human being, and that is also received by the kindness of each sentient being because the cause is again the same, the morality, the charity, dedicating the merits to receive that result. So, the cause is created by depending on the existence of the sentient beings, so all received by the kindness of the sentient beings.

Then, even one wish to achieve the ultimate everlasting happiness, the sorrowless state, the cessation of the whole entire suffering and causes, even that then we achieve by the kindness of each sentient being, each living being. How? The path which makes to achieve this, the fundamental path is the morality, again it's morality, higher training of the morality, then concentration, samatha, then third one is great insight, the wisdom. So, by depending on the morality, then we achieve concentration. By depending on perfect concentration, then we achieve the great insight, the wisdom. So therefore all these fundamental paths to achieve the liberation, sorrowless state, also we achieve this by depending on the kindness of each sentient being. So completely dependent on the sentient beings' kindness.

Then, even one wishes to obtain the peerless happiness, the full enlightenment, the cessation of all the obscurations, and the mind that which is completed in all the qualities, even we want to achieve this, then, depending on the kindness of each sentient being, why? Because that depends on the very root of the, the great vehicle, the path to enlightenment, the Great Vehicle to achieve full enlightenment is the bodhicitta, the altruism to achieve enlightenment in order to bring everyone into the full enlightenment.