so that, in the text comes up many times so you have to understand why Buddha expressed on, emptiness on, okay.

So, similar, when the, the root of samsara, that’s similar to, now we relate to the I, so even though I mentioned quite a few times, but since some of you were not here before, so I think repeat again, so to recognize the root of our problems, okay: why we have to die, why we have to be reborn, why we get old, why we get sick, so all these problems, dissatisfaction, continuously life ?faces or suffer dissatisfaction, all that. So why the life is kept so busy, what keeps the life so busy, so, due to this ignorance: the mind which is unknowing, not knowing, the meaning of selflessness of the person, and the meaning of selflessness of the aggregates, this ignorance, ignorant, the mind which is ignorant, not knowing, simply you can say not knowing the I, self, however, the very nature of the self and the aggregates.

So the aggregates, so here I’m introducing the root of samsara, the ignorance, the root of all our suffering, from where all the ignorance, attachment, delusion, all the delusion arises, then motivated karma, from that ?created karma, so forth, where this cause of suffering arises, and oceans of suffering, oceans of suffering: hells, hungry ghost, animal, human being, sura, asura, where ?everybody comes, so, intermediate state beings.

So there’s aggregates, okay, collection of the five: form, feeling, cognition, compounding aggregates, consciousness, okay. So, then, mind which sees the aggregates, makes, imputes the label, I, okay, mind which sees the aggregates, okay, then make up, merely impute the label, I, okay.

So, gradually, you have to pay attention, the graduation. The mind seeing the aggregates first, then, because of that, makes up the label, I, self. How do you say in Mexico, I? [Students: Yo.] Yo. Ah, yo, then it’s very easy gi¸ yogi , very close to become yogi . So, yo has already happened, now just a question of gi. So anyway, but I don’t mean yogurt, no.

So anyway, so, the mind sees the aggregates, which is the base, okay, then, that’s first, then, reason because of that makes up the label, I, okay, makes up the label, I, even that how? Merely impute I.

So the next second [snaps fingers], the next second, then, the negative imprint which is left on the mental continuum by the past ignorance fabricate or project or decorate the inherently existence, okay, true existence, the real, how to say. So, anyway, so, normally we use, in the world, common people use ‘real,’ oh real, the word, real, meaning, means that hallucinated, when they say real, it means that, related to that. They’re not talking about real, they’re not talking real, the merely imputed one, no, no, not that one, that which exists, not that one. They’re not calling real to that one. They’re calling ‘real’ to the other one, the false I, after the mind merely imputed, then, right after that second [snaps fingers], the negative imprint left on the mind by past ignorance, concept of true existence, decorates this, the inherent existence, true existence, existence from its own side, existing by nature, so, the real one, fabricate there, project ?everything real, okay. Now you have appearance of ‘real.’ The real one, the merely imputed I, that doesn’t happen to you, that doesn’t appear to you. After your mere imputation [snaps fingers] when it appeared, next second, when it appeared back, it doesn’t appear merely imputed by mind, should appear but you have obstacle, you have obstacle to appear, to appear according to reality, you have obstacle. So, because this negative imprint left on the mental continuum, left by past concept, true existence, ignorance, that, so that project, decorated on this, because you haven’t purified this, you haven’t purified this negative imprint, by actualizing the remedy path, so then you, that creates hallucination to you, so this hallucination, when the I appears back, it doesn’t, so, so, appear false I, okay, not merely imputed by mind.

So anything in our view things not appearing, things appearing not merely imputed by mind, all these are false, all these are hallucinations, false, you have to understand from this example.

So, instead of believing they’re real, what we have to do is, these are false, so you get into the reality, then you are able to see the reality, okay, emptiness, you are able to see the emptiness. Then, subtle dependent arising, that things exist in mere name, okay.

Then, when you practice mindfulness daily life like this, wherever you look at, whatever you listen, forms, sounds, smells, tastes, tangible objects, so everything is actually meditation on emptiness, everything, if you pay attention to this what I have, as I explained now. Rather you let your mind believing everything real, that which is false, you believe everything real, true, then, from that, all the delusion comes, create negative karma, then, continuously create the cause of samsara, so you always keep yourself in samsara, suffering realm, continuously, so, like from beginningless rebirth up to now, same, then continuously, without end, your suffering has no end, your death has no end, your rebirth has no end, however, all the sufferings you experience [a couple or words inaudible], so no end.

So your mind, nobody makes endless yourself, your mind, by following ignorance, by always following ignorance, not looking according to reality, antidote against, totally against ignorance, not by following wisdom of emptiness.

So anyway, so when ordinary people talk ‘real,’ when we talk real, means the totally false one. When we talk real to the I, totally, I which doesn’t exist, not there, we’re talking real to that one. We’re not thinking the I which exists, merely imputed one, not that.

I’m just giving an example, a small example, but it helps our life, the greatest mistake in our life, how things appear, how we make mistake, then totally keeping ourselves in suffering, in the hallucination, like that, ?illusion.

So now, then, now, when other people say ‘real,’ when you say real, in everyday life, but in your heart, oh, to understand this now, that’s wrong one, so to feel that, to have that idea, able to meditate on that it’s so important. So when we hear other people talking real, your mind, “Oh, that’s not real, that’s totally false,” it’s very important.

So anyway, so the next, so second thing is, so first, mind, first seeing the aggregates, okay, then that mind merely impute the I, okay. Then next second it appears back; when it appears back, it appears back existing from its own side, something real I, okay, something real one, real in the sense of existing from its own side, okay.

Then, when that happens, then your mind, you let your mind hold on that, true, you let your mind hold on that, hold on to this, true, entrust to this, entrust, believe this is true. Then that time you are creating ignorance, ignorance, so, and same thing with the aggregates, the base, so, then that time you are creating the root of samsara, root of all the delusions—anger, ignorance, attachment—then karma, it comes from that, then all the sufferings, oceans of all the general sufferings, particular suffering of each realm, particular sufferings, so comes from that.

So whatever, 424 diseases, whatever, whatever curable, incurable, everything comes from that, because of this concept, this, this concept, this concept that you, that believes, that this real I is true, agreeing true, entrust, believe true, so that one, which is totally nonexistent, there’s not even the slightest of atom exists there.

So that’s why when you start to realize emptiness, so you see totally, you see totally nonexistent, or lose that totally that you have been believing from beginningless rebirth up to now, seeing that which is empty, which has been empty, which has been empty from beginningless rebirth, which has been empty, now you are seeing, now you are discovering, now you are discovering truth of the I, truth of yourself, okay.

So that’s why the, meditating on emptiness, the three principal aspects of the path to enlightenment, the right view, it’s unbelievably important to realize this. So this is the only one that directly can eradicate this ignorance, all the delusions and karma, all the suffering, okay. No matter, bodhicitta, or any other, any tantra, or any realization you have, nothing can cut directly the ignorance, delusion, cause of suffering, delusion, the defilements, cannot, no other, there’s no other realization that can cut that directly, whether it’s gross defilements or subtle defilements. The wisdom realizing emptiness is the only one.

Okay, so therefore, we need to study, say, continuously, as much as possible, the, from qualified teachers this unmistaken teaching, okay, then, unmistaken understanding, then, say, practice, then unmistaken attainment.

So I checked yesterday, day before yesterday, some geshes, some of those who have very good understanding, learned, but they didn’t have time. So manager of the monastery, so one is the manager of the monastery, so could not get out for one or two years, so one, the teacher, one is the, one is teaching many monks there, so then the teacher didn’t, maybe could not leave at the moment, so like that.

So anyway, so, meanwhile, then, now there are so many texts, so many good translations, texts, many texts get translated, many teachings, especially from His Holiness, and many come out in different languages, especially English, so it’s very fortunate, so fortunate, unbelievable fortunate, then, so can, can study, can have discussion with the elder students, then, so, can have discussion, go through the subject, have discussion. Then anything you don’t understand, write, so you buy one huge book from ?the ?market, size of this table, then you write down anything that you don’t understand, couldn’t get answer or don’t understand, then you write down, so write down this life, next life, next life, next life , so, then it becomes very precious treasure, because you wrote this many lifetimes . So then, in every life, you can use this book to learn, to ask questions, in each life, you can go to this book and….

Anyway, so it’s very important, everybody to pray very strongly, and collect a lot of merit, and pray to receive the perfectly qualified guru, teacher. So that’s very important to pray, every day, so, to pray to Tara, Medicine Buddha, all this. Generally can pray to any buddha, any deity, but particular to Tara, because embodiment of all the buddhas’ actions for success, so as well as Medicine Buddha, extremely precious, the, reciting name-mantra, reciting Medicine Buddha’s name and mantra, so powerful for success. So, in the life, whatever difficulties you have, so it’s unbelievable to pray. And Medicine Buddha, more time gets degenerated, other buddhas, you have to recite, more distant, you have to recite the mantras more number, more the time get degenerated. In the past, 100,000, now, if one can, now you have to recite 400,000 times, because of the degeneration. So now Medicine Buddha, from the sutra, as the time get degenerated, there’s so much blessing, so much power, blessings, to grant help, grant blessings to help, so that, Medicine Buddha. Doesn’t become more and more distant, become powerless, not ?that. As more the time get degenerated so becomes more powerful. So it’s a special quality, so Medicine Buddha, so it’s so powerful to do prayer, recite many mantras, fulfill all your wishes.

So it’s extremely important that, for world peace and however, the teachings to, teachings of Buddha, from where all the sentient beings’ happiness comes, received, to last a long time in this world, and then for His Holiness the Dalai Lama, and the holy beings, who preserve, spread the Buddha’s teachings, so, then, to have long life. So without them, then there’s no teaching of Buddha, can’t meet, practice. So, then, to make prayer to Medicine Buddha, it’s so important, any problem of the world, to pacify, whatever it is, whatever problem, global, or whatever it is, your own problem, global, very important, extremely important. So, more you put your trust in, so it has more power, so then quicker to receive, help.

So, as far as emptiness, there’s still a few more different meditations, so far what we have gone through, but there are different ways to meditate. So, however, now there’s enough, ?without going back, so like this, so, example is given, for example, His Holiness gave examples, like that, so there are things that you directly see with your senses, okay, and there are things, then there are phenomena, you have to, only discover through logical reasons, okay, that your valid mind has to discover. So, example, so anyway, the, nature of the causative phenomena is impermanence, those things, then, through logical reasons, and then, how their nature emptiness, through logical reasons, then you discover them, that their nature is the emptiness, okay.

So His Holiness used example, so there’s a house there, then smoke coming from house. So then, by seeing the smoke then you discover there’s a fire inside the house, like that, so that example is used for this.

And then the third phenomena, level of phenomena, so as I mentioned before, since you don’t have omniscience to directly see by yourself, and you don’t have even those five types of clairvoyance, ?something like that, then, the only way to learn, like how you learn, normally only how you learn, geography, and all the stories of the world, and the land, different things, thousands of years ago, hundreds of years ago, like this, this, this, somebody who knows then explain to you, then you, by believing that, then you discover, like that. So you have to listen, you have to rely on somebody who knows, can explain to you, so like that. So, therefore, here, His Holiness used the example, the third category of phenomena where you have to, in order to discover, you have to rely on somebody who knows, can explain to you. So, the person who is in that house, the person who lives in that house, now, how old that person is, so it’s a much more difficult, that one, there’s a person there in that house where the smoke is coming, and you see there’s a fire, okay. Now the more subtle one is, how old that person is in the house, so much more difficult. So, then somebody has to explain how old that person is to you, because you have neither omniscience nor clairvoyance, those five types of clairvoyance, like that, doesn’t have, that you can see by yourself, without asking other people. So to discover that, how old, then somebody has to explain, somebody who knows that person’s age, then from that, somebody explains to you, then believe in that, then you discover how old the person is.

So like that, now here, the third level of phenomena is such as subject of karma. So it’s, so, Buddha explained the, so, by having made charity in the past life, then this life you have wealth. Of course, this life having wealth, not necessarily only the causes created in the past lives, so you can have, you can create the cause in this life. In the early life you practiced a lot of charity, generosity, then later part of the life you become wealthy, so like that. So that is, normal. So, then, also, however, practiced charity in the past, past can be this life, past can be past lives, so that. So, that, since yourself doesn’t have even clairvoyance to see, so then only way to understand, somebody who can see that perfectly, then, explaining, then, by having faith in that, then you’re able to discover this, so, say, karma, the past life practicing morality, then this life you have the body of a happy migratory being, so you have received this human body. What made you to receive this human body, it’s because in past life you practiced morality, pure, pure morality. If it’s not pure, you don’t achieve higher rebirth, you don’t achieve the happy body of the transmigratory being, deva, human body, you don’t achieve, including pure land or whatever, same.

So, Buddha explained that, Omniscient One explained that, see, directly sees, so explained that. So, like so much, now here, listen, so much in our life, it’s not that you can understand this, somebody explained to you, so much, teacher in school explaining, parents, others teach you, then by believing in that, you discover, then you understand this, this, this, so much in the life is like that. So not only what I’m talking here, but explain karma, then, you discover. We live our life, unbelievable, that, without the teacher explaining the alphabet, so, I mean, by believing that we ?live, so like that.

So, you should, well you should meditate in details. I’m just mention the title, our life is living like this. But of course, you have to analyze, doesn’t mean ?have to ?accept, but you have to analyze, use your wisdom.

So okay, so now, [pause] now again I’m lost. So, anyway, I was going to explain this, when you clap your hands, [claps hands] so now I remembered. So, if, you’re supposed to visualize yourself as deity, then, clap hands, then, the sun and moon, then all the obstacles, outer and inner obstacles, outer and inner, yeah, everything, all the obstacles are in the outer and inner, or sometimes, outer, inner, secret, but however, outer, inner, like end of the mandala offering, you request with the three great purposes, then, Please ?pacify outer and inner obstacles.

So inner obstacles are all the delusions, all the emotional thoughts, emotional has positive and negative, devotion to Buddha, Dharma, Sangha, that involves emotion, but that’s positive, it brings you to enlightenment, it brings you to all the realizations, liberate all sentient beings, enlighten all sentient beings, okay.

So, anyway, say, oh, what did I say? So, all the delusions, sicknesses, all the inner obstacles. The outer obstacles, because under the control of king, or under the control of others somehow, you can’t, unable to practice Dharma, or the, spirits or non-human beings, you’re controlled by them, cannot practice Dharma, so, like that, by under the control of spirits or other human beings, then unable to practice Dharma, so outer obstacles. So, which come from inner obstacles, delusions and karma.

So, anyway, so the, other outside beings, spirits and non-human beings who have negative thoughts, however the, think, [?claps hands] completely destroyed, become nonexistent, like that. So, if you have received any great initiation, then you visualize yourself as deity, so that’s the perfect way to do.

So, anyway, then, not only your obstacles but the center or organization or the country, however, so that you can expand. So what I’m going to say is that, so the Heart Sutra is so powerful, then the prayer done before the Heart Sutra, before the Lion-face Dakini is very good, is very good to, so, the study groups, and, the center to recite Heart Sutra, then this, there’s a, eliminating obstacles, the clapping the hands, that prayer, by expressing the power of blessings, the Prajnaparamita, so that one. So that prayer shows what in the King Indra, when he had a problem, what he did, that the Prajnaparamita, it helped.

So, that’s very good, so that includes, when you recite it includes your own, all the obstacles, okay, then, the, center, all the wishes to be fulfilled, to receive all the teachings, to be able to learn all the teachings, to spread complete teaching of Lama Tsongkhapa in the hearts of sentient beings, that which is unified of sutra and tantra, so refined gold, like refined gold. So, all the things, the center to become wish-fulfilling for all sentient beings, all of them to benefit ?sentient ?beings, so to happen all the obstacles to be pacified, to make strong prayer, that, yours and then the study group, the center, then also, then even much, of course you can extend. It’s very, very important, it has incredible power, so that’s for every day to do, it’s very, very important, ?excellent to do, the Lion-face Dakini and ?that ?one. Very important. Then this, all the success.

Then the, so, so there’s just a half hour, so, the, this, there’s some oral transmissions to do but maybe do later.

So now, I think maybe ?good, talk a little bit, waiting for a long time, didn’t happen so far. So the, now, so far what I talked is what, anyway, form, sound, smell, taste, all the phenomena, what you see, what appeared, what you see how it came from your present mind, okay, your present mind created, the conclusion.

Then, now, now here, next one is longer, how form, sounds, smells, tastes, all the things, so the, came from, it came from your mind, but, came from your mind but, collect, a long time ago, created, your mind created a long time ago, so, put it this way.

So, anyway, Buddha said, Buddha, Shakyamuni Buddha, in Dharmapada said, [Tibetan], The dharmas are, maybe put it this way: The existence of phenomena is created by the mind.

So it means referring to your mind, how you see things, how things appear to you form, sound, not only form, sound, all the six sense objects, how they appear to you, and how you see things, created by your mind, created by your mind.

So, [Tibetan] the mind is the, next verse, mind is the principal and preliminary. [pause] If the bad thought arises, [pause] if the bad thought arises, if, by arising the bad thought, [Tibetan] then if one speaks, [Tibetan] suffering follows like a wheel after the ox.

So what it’s saying is that, so, all the phenomena [Tibetan] all the phenomena are created by the mind, came from the mind, created by the mind. So the mind is the principal, [Tibetan] is the preliminary, what comes first, so means before the act, what comes first.

Then, next one [Tibetan] by arising, see, the bad thought, bad motivation, so, so self-cherishing thought, and anger, attachment, so, bad thought arises then, [Tibetan]....