…/ one experience for others, even the death, you see, sense of death on behalf of all the sentient beings who are, who are not free from death, suffering death, you take on yourself, you know, all their suffering death and you experience on behalf, the let them to be free from all the suffering, death and, you know, all other sufferings of samsara. So like that, so like that, so in this way, in this way, in this way then you enjoy the problem. This way then you enjoy, this way then you enjoy the problem, you enjoy the problem. And because, because you see the benefits, you see the benefit of having problem, you see the benefit of experiencing, having the problem because the problem, experience the problem on behalf of all sentient beings, that purifies so many eons of your negative karmas, defilements and you collect skies, limitless skies of, limitless skies of merit every time when you experience the suffering, problem, on behalf of numberless sentient beings.

Each time when you do that meditation, think that you are collecting limitless skies of merit and you purify so many eons of negative karmas. So each time when you do that, you experience those problems, the suffering on behalf of all sentient beings, each time you becoming closer, each time it makes, each time the practice, the thought transformation, bodhicitta practice, experience the sufferings on behalf of all sentient beings, that brings you closer, each time closer to enlightenment. Each time closer to enlightenment, that means each time you become closer, closer and closer to bring all, to bring all sentient beings to enlightenment. So that’s the benefit, benefits of problems is that, benefits of having problem is, benefits of having problem, the benefit is like limitless skies, limitless skies of benefit, the benefit having problems, you see, by using the problem to, by using the problem, if you use the problem to practice dharma, if you use the problem to practice bodhicitta, to develop good heart, you see, so it has skies of benefits, limitless skies of benefit like that, quick enlightenment, quick liberation. So like that.

You can do special meditation, you transfer your consciousness, you transfer your consciousness in the pure land, you send your consciousness in the pure land of Buddha, you see, where you can become enlightened, you see, there are special practices like that. But however, but however if your mind is not, if your mind, your mind has to be, your mind has to be totally renounced, you know, detached, otherwise that method doesn’t work. And even you know very well the techniques, you know, do this, do that, do … you know, even you know so well but when you die if your mind is not renounce, clinging to the body, to the family member, to the material possession, you know, the property, if your mind is not, if your mind cannot let go the attachment, the method, all these method of tantra, transfer of consciousness in the pure land doesn’t work. Because the attachment hold the, holds the mind, doesn’t free the mind. Like the bird, you know, the bird, you see, the legs tied to the stone, you know, bird the legs tied to the stone, bird cannot fly. So like that, the attachment at the time death you can’t let go, then it’s like the bird, how you know well those techniques, it doesn’t work.

So therefore, you see, as it happened there is story that, in Tibet, one old monk, he knew the technique very well, you know, at the time of death he was trying to, this special technique to transfer consciousness in the Tushita, Maitreya Buddha’s pure land. So he was doing that but could not, he could not transfer his consciousness in the pure land, he got stuck. So then, I think the monks, disciples or something, one young monk living 36 vows, one young monk went to see his guru, went to see that old monk’s guru and explained having difficulties… maybe the monk sent, I’m not sure. Anyway the lama, his guru sent the message, there is much better Tibetan tea, there is much better shak, shak is the butter, Tibetan tea has, Tibetan tea is mixed with butter, churn with butter, salt and butter. So the Tibetan tea isn’t called shak, the butter on top of the tea, you know, on top of the tea there is butter cover, it’s called shak. But itself you don’t call shak. Shak means butter on the top of tea. So anyway, doesn’t matter.

So anyway, the monastery, monks don’t have much, they don’t have much, anything to enjoy, to drink. It’s only this tea, you know, butter tea. So the butter tea, it’s something enjoy. Maybe there is some butter left in his bowl, in front of him there is wooden bowl, some butter left from the tea. His mind was attached to that. The lama, his guru, the lama could see that, you know, attached to that, unable to let go, so that, so he could not transfer his consciousness to pure land even though he knows the technique very well, meditation technique very well. So lama sent a message, there is much shak in the pure land, Tushita. So as soon as he got the message, the young monk, you know, brought message from guru, there is much better shak in pure land, immediately he was able to transfer his consciousness in pure land.

So therefore, so like that, so therefore at the time of death, at the time of death, even those specific techniques, not sure, you see, work, when you die, like that example but then, but if you do this bodhicitta practice at the time of death, taking other sentient beings’ suffering and experience death, you see, the taking-giving practice, you know, taking other sentient beings’ sufferings and cause of sufferings, all the undesirable things and you give all your merits and result happiness, all the temporal, ultimate, up to enlightenment, all the realizations and your body, wish-fulfilling jewel, give, fulfill all their wishes, and possessions to give to all, and cherish all sentient beings. so the time of death, at the time of death if you, if you, if one, if one do the meditation practice bodhicitta, such as this practice, you know, taking-giving, so when you do this practice, this practice means letting go, letting go even the I, not only the things but letting even the I that you cherish, you let go and cherish others.

So therefore this is very powerful practice, very pure unstained by self cherishing thought, you see, like atomic bomb it’s very … atomic bomb sounds like negative but what I am saying it’s powerful, how powerful. Anyway, it cuts even the ego, self-cherishing thought. So practice again, letting go I. So therefore, so therefore this is much more safe. So at the time of, when you die, so go to pure land of Buddha. If you do that, then naturally the result, even though you want to be born, even though your prayer, your wish is to be born in hell realm for sentient beings, you want to suffer in the hell for sentient beings, even that, even though that’s your prayer, your wishes but as a result then you get reborn in pure land of Buddha where you become enlightened, like that. However, the effect is opposite, you know, even though your sincere prayer such as, your sincere wish, prayer to be born in hell realm for sentient beings, for the benefit of sentient beings, like that, but the result, the effect, cause to be born pure land of Buddha, where you become enlightened. So things like that. Perfect human rebirth, so think of that.

Like the Kadampa Geshe Chekawa, everyday he has been praying, you know, his practice has been, prayers, to be born in hell realm for sentient beings, you know, to experience the sufferings for sentient beings, for the benefit of sentient beings, instead of sentient beings suffering in hell, you know, instead of sentient beings suffering, that himself, he give up himself to suffer for them and let them to have, to be free from suffering. So he have been praying to born in hell realm, you know, for sentient beings but the day when he is dying, appearance of the pure land happened around him. Right there in his hermitage, appearance pure land, pure realm happened. So then he told his attendant, "Oh, I didn’t succeed, I didn’t succeed my wish." He said, "What wish, what you didn’t succeed?" Then he said, "I have been praying to be born in hell realm, in hell, for the benefit of sentient beings but appearance pure, but appearance pure realm happened." So like that.

So even at the most critical time, most critical time, most dangerous, most critical point of life, even death, even in that time bodhicitta is the best practice, that’s the best practice. So like that. So that’s something to you.

So therefore, you see, practicing the five power, the meditation techniques that even the death gets transform into happiness, you know, doesn’t become problem to you, become happiness and not only the… real peace, happiness, joy in your heart, you see. That death becomes, death becomes way, that death experience become path, become method for you to go to, for you to go to pure land. You can use the death as a path, means to go to pure land of Buddha or better rebirth, more healthier that you can do more practice, better conditions. However, like that. So the practicing, practicing at the time of death, practicing the five power, near the death time this is meditation technique of how to die. Meditation technique how to die in this way, that death becomes happy path to you. So it’s like that, to achieve enlightenment, using the death to achieve enlightenment, for sentient beings.

So practicing the five powers near the death time, that is, so the essence is bodhicitta. The essence is bodhicitta.

However, just few days only left, just only few days to do the retreat or the teaching. So if not everyday, forever, so so anyway, once I speak this how it goes. So my … to patience, that’s what it’s saying .

So good night …/

../ according to ignorance, how [unclear] ignorance, how [unclear] to you. So because of that, because of that then of course, because of that then also, because of that mental fabrication of the, anyway, this exaggerated cancer, this inherently existent cancer. So that gives more fear, worry, on the basis of that wrong view then build up all this fear and worry and all that. Like that.

So the wisdom, wisdom sees that I is totally empty, sees the I is totally empty, wisdom realizes, you know, cancer, real cancer existing from its own side, is totally non-existent, empty. Totally empty, totally non existent. That’s what wisdom sees. Like that, same thing with the AIDS, if you have depression or headache, any sickness, same. So how we believe is according to ignorance, which is hallucination. And wisdom sees all these totally, realizes all these are totally empty.

Same thing, death, when you are dying, when you are afraid of death, you see, scared of death, because believing death, real death, not merely labelled by mind, even though death is merely imputed by mind but, but believing that death is, real death is existing from its own side. Believe like that, so that’s according to point of ignorance, how things appear to the, how death appears to ignorance and how ignorance believe. So total hallucination. So believing that is, believing that is true then, from that exaggeration then fear, worry, all these rise. So the wisdom sees, such as death, such as real death existing from its side is totally non existent, empty, because I is empty. So like that.

Same thing, same thing relationship problems. Whatever problems that, one believe that one has, again same here. What one believes, what this real I existing from its own side then believing that this I has real problems, this I, this real I existing from its own side has this real problem, in the sense existing from, from independent problem, from … real problem not merely labelled by mind, even though it came from the mind, merely imputed by the mind. Even though, until, until your, until your mind, until your mind, until your mind label problem, until your mind label problem, or express this way, until your mind label problem, you don’t see problem. You don’t see, you have no problem. Until your mind label problem, you don’t have problem, you don’t see that problem. You don’t see problem. Until your mind labels problem. The minute when you label problem, when your mind label problem then you, then you have appearance of problem, there is appearance of problem then you see, then you see problem, like that.

So the wis… so problem, real problem, not merely labelled by mind, existing from its own side, you see, then because of that, exaggeration, then all emotional mind, all these fear, all there, you know, depression, all these must effect. So commit, then commit suicide and you destroy your, then you destroy, at any minute, any second, you destroy this precious hu… throw away this precious human birth, that especially having eighteen qualities that you can achieve any happiness you wish for yourself, including enlightenment, temporal, ultimate and you can achieve any, you can cause all the happiness, temporal, ultimate happiness, enlightenment, everything to the numberless of other sentient beings, by develop the mind in the path with this human body, you see, by using this human body which has, human body which offers, this human body which offers all that opportunity. So any minute, any second there is danger you might throw this precious human body, like wish-granting jewel, you throw away, that you can, you can achieve any great meaning, then any minute, any second, any minute, any day, any minute, so commit suicide, suicidal. So because of, because by following the ignorance, exaggerating, making real, everything making real, relationship problems, whatever, business problems, whatever, but wisdom sees, but wisdom sees all this empty, empty of real one existing from its own side, false I, so like that.

So the way, the way we believe, look at the situation, I, the situation, you know, that’s according to ignorance. So that’s why it affects so mind to the mind, our emotional mind. No rest, doesn’t give any rest, doesn’t give any peace.

So anyway, I stop here otherwise maybe the night actually not happen. anyway, joking, I am joking.

This time I presented this way, talking about false and truth on every phenomenon. So however didn’t, didn’t get to give various ways to meditate emptiness, which make it very clear. But however there has been some examples, you know, different ways to see the, the way that, example that bush or here this red brocade, the colors and there is little bit different ways how to, which helps to realize the, recognize false and truth.

So therefore, very important to, very important to do sitting meditation. First understand object of ignorance, what is object of ignorance, the false view. You have to understand that first. Then you can do meditation, otherwise you can’t do meditation, what is truth and what is false. So recognize our normal daily life, how we live in ignorance, in a world of ignorance. it’s like we are living in prison of hallucination. Ignorance is like poison draft it’s like that. Then you always hallucination that creates… another example this, we are living, say, we are caught, Lama Tsongkhapa explained, you know, how to develop compassion to sentient beings, then how they are, how they are deluded, how they are ignorant, so you meditate details, you know, under the control of delusion, karma, they don’t have any freedom. Trapped, the sentient beings trapped in iron cage of ignorance. Iron cage of ignorance. So hard. The ignorance, that the ignorance cage, ignorance, that has been existing from beginningless rebirth, start time of the beginning, where trapped in this cage of ignorance, iron, very hard, not easy to break. So exactly like that. Iron cage of ignorance. And this prison of hallucination, prison, which blocks to see the reality, that which by realizing that wisdom then that liberates you from samsara. This is the … cuts the ignorance, eliminate ignorance, delusion, karma by developing wisdom them, that liberates you, that liberates you from the cage of ignorance, that wisdom realizing emptiness liberates you from the whole entire samsara, all these oceans of samsaric suffering, oceans of suffering of hell, oceans of suffering of hungry ghost, oceans of suffering animals, oceans of suffering human beings, sura, asura. Not only achieve ultimate total liberation but developing wisdom realize emptiness with bodhicitta then developing method, bodhicitta so forth with this, with the path of wisdom, then able to cease subtle defilement and able to achieve enlightenment, for the benefit … then able to do perfect work towards all sentient beings.

So here, this last part means, this last part, is explaining why we have to realize, why, why it’s so important to realize, to recognize the, to realize the emptiness, to realize the reality, why it’s so important to realize, to realize emptiness.

In order to realize emptiness first you have to recognize object of ignorance that which is false hallucination and by recognizing that false hallucination then you know that, that concept is wrong concept. So like that. Then that helps to realize ultimate nature of emptiness. So the last part explains how this only way, most urgency, emergency, emergency. For example, if you have heart attack something you have to rush to the, immediately to, by calling album… not album, album is a collection of pictures… ambulance. Not by calling album, not by calling album, album is where you collect all pictures, right? You cannot call that. So calling what? What? Calling ambulance. When you have heart attack not calling album but ambulance, calling ambulance, saying, to go to emergency hospital. So this one is billion, billion number of times much more emergency to realize emptiness.

So therefore, therefore we need to meditate, in order to meditate we have to learn, you know, we have to learn, study, the correct teachings. Have to do listening, you know, like that. So very important to do sitting meditation on this. On one example you should concentrate the false I, you know, whatever is the false object, whatever the I, action the I is doing, the object, so when one has … just meditate looking everything hallucination, looking everything hallucination, you know, subject, action, object, focus on that, just focus that, focus on that, five minutes, ten minutes, whatever, you know, whatever, it is extremely powerful even to do one example, looking everything hallucination, looking at everything hallucination that which are hallucination. Look at every… look at subject, action, object, look as hallucination that which is hallucination, the object. Then just do, then do one-pointedness concentration. With mindfulness, all these hallucination. All these subjects, such as I, such action, subject, all these hallucination. Mindfulness looking at them and looking at them hallucination, mindfulness. So focus, one pointed concentration. Then if your mind is distracted or something then you can change another example. Then again look at them hallucination, everything ___.

Then do, also when you are walking, do the same meditation as explained. While eating, do the same meditation as I explained before. If you are washing, even you are in toilet, you know, same thing, meditation. So whatever you are doing you can do that, do this meditation, look at everything hallucination as they are hallucination, as is hallucination, false.

So when you do that, when you do that mindfulness, in your heart what comes is emptiness. Understanding what comes is empty, this action is empty, object empty, like that. So this is, this is a very good way, very powerful way to meditate on emptiness. And this is how you, this is how you can meditate, this is how you, how you, this is how you integrate, this is how you integrate emptiness and your working life. Emptiness meditation and working life, while you are writing, while you are talking, you see, while one is doing business in shop, in the shop counting money or selling things. Anyway, even while one is doing job your mind watch … practice mindfulness by looking subject, action, object, the people coming in the shop, everything, looking at them hallucination as they are hallucination, which is object of ignorance. All these, all these phenomena that’s appearing to you not, that’s appearing to you not merely, not merely labelled by mind, which means existing from its own side, which object, what ignorance believes, you know, that is false. So practice mindfulness in this, looking at hallucination, the house, the material people coming to buy, including the subject … however look at them hallucination, looking at all these things hallucination as they are false, the way these things appear to oneself.

So when you do this, when you do this mindfulness meditation continuously, in your heart as a result that this is empty, it comes. So this is how … so this is how you integrate meditation emptiness with your working life, while you are doing job, while you are teaching in school or while you are driving car, same. Real I, appearing from there; real car, you know, driving, driving, driving action real one appearing from there, believing and real car appearing from there, not merely labelled car appearing from there and you believe in that and real road, not merely labelled road appearing and you believe. So you are driving, in other words, in other words I, in other words … so in reality like this, reality like this. I which doesn’t exist, so I am saying that I. I am not saying I general, I am not saying the merely labelled I, that exist. But not merely labelled I, when I say, don’t exist means not merely labelled phenomena, which appear to our mind. So I which … so how it is I which doesn’t exist, doing action driving which doesn’t exist, car which doesn’t exist, inside of car which doesn’t exist, on the road which doesn’t exist. So like that. Going to office, which doesn’t exist. Doing job which doesn’t exist. Going back to home which doesn’t exist. Going back to home which doesn’t exist. Then seeing parents which do not exist. Like that. So like that. So that’s the reality.

I happen to be talking this way but need more introduction of dependent arising. Usually need to, need to bring to this stage, emptiness gradually by introducing gross, very gross dependent arising, very gross emptiness. Then gradually, then subtle, and more subtle and more subtle, purifies. Then the unmistaken emptiness. For that, for the intelligent ones then you can… who has lots of merit, intelligent ones towards presentation and can understand, and even realize but the, but those who don’t have much merit, less intelligent then may misunderstand, may have difficulty to understand and maybe misunderstanding can rise.

So therefore need to introduce from very gross dependent arising, then comes the more and more subtle. So then able to understand the false, you know, gross false views then more subtle, so forth, like that. Very fine subtle object to be refuted, the Prasangika. There are four schools of great philosophy, the last one, fourth one Madhyamaka, Madhyamaka two of them, second one Prasangika school. So that school is the very subtle hallucination object to be refuted. So one is able to recognize that, then, only then one come to know what it means, what really means emptiness. Otherwise all the other previous ones, they talk about their point of view emptiness but it’s not, that’s not real emptiness, that’s not, that’s not right view, not right view because cannot cut root of, cannot cut the root of samsara, the ignorance. Only the Prasangika school view emptiness can cut the ignorance, the one particular ignorance. There is no such thing, there is no such term subtle ignorance, there is no such thing but it’s like that. It’s like that. There is many other gross ignorance but there is one particular one, there is no such, there is no mention, you know, subtle ignorance but it’s like that, you know, to introduce. There is one particular, so then, that which is root of samsara. So that thing is beginningless.

Need to meditate more on dependent arising. More you meditate on dependent arising then you come to know the false view, easier then that brings to, easier to … so like that. That’s the most safe way to introduce emptiness.

I think my way of talking today it become like trekking in Solu Khumbu, place where I was born, climbing over rocky mountain like that, not comfortable road.

Chanting

…/ self-centered mind, so like that. So that’s how, that’s how the sentient beings are suffering. That’s how the world is suffering. World is suffering because didn’t, not having inner education of mind and not having … mind which means not having education dharma, especially karma, so like that. So therefore making so much mistakes and they don’t want, they don’t want receive harm from others but they don’t know how to do that and only way they know is harm back then that … they have no idea, they have no idea that means they are creating cause again, causing others to, from that connection, you know, it makes them harm back to you in the future. So then again you harm back. So there is no end to that. So there is no end. Your suffering has no end and makes also others suffering no end, like that. So endless. So this is how, this is one way how to meditate how sentient beings are suffering, how sentient beings brings suffering. So like that, it’s due to ignorance, due to ignorance, due to ignorance. So being under the control of ignorance, this is how they are suffering. So this is also one way to meditate on compa… how to meditate on compassion to other sentient beings, how to, one way to reflect how they are suffering. Relating to, relating to present world, any past, whatever, they … work situation. So like that.

So therefore, so therefore solution is good heart, you know, to not receive, to not receive harm from others then you have to stop harm … in order not to receive harm from others, to nobody harm to you, you know, others protect you, others protect you, nobody harm you, to do that, to do that you have to stop harming others first, otherwise you are creating karma, cause to receive harm from others. So therefore best solution is good heart. So therefore we should, therefore we should pray to dedicate … therefore we should pray to actualizing ultimate good heart, bodhicitta, in one’s heart. And also I mentioned, first night where I spoke three hours or four hours, or six hours or so I mentioned at the end, you know, after this course, we should have responsibility everywhere you go, you know, at home, anywhere, office, anywhere, always should talk, always bring up, have to bring up compassion, you know, message on compassion. Your oneself show compassion and also talk about compassion to others. This is how you can bring peace in the world. This is how you can bring peace, from one, to one person to second person, third person, fourth person, you see, and more and more people you can bring peace like that.

So when, you see when there was lots of … some years ago, quite a number of years ago when I was in Australia doing retreat in Adelaide, there was lot of, millions of people dying in Africa and also so many children, I think that’s happened all the time, so much violence, so what I thought, I thought but I didn’t do but anyway, what I thought is that, so idea, you go there, you go there and make friends with people, you know, make friends with people then you talk about compassion.

So if you inspire one person to practice compassion, you know, then to, maybe his friend or her friend. So two people make them to learn something, benefit of compassion and to .. anyway but start to practice … so you start one by one like that and more and more people, and this is very, this is … I mean, of course sometimes possible, maybe one hundred people, one thousand people, one can do, one can talk, maybe that’s not possible, big number from beginning but you spend, you go there, you spend sometime there, make friends then talk about compassion, good heart. Then more and more people to practice compassion, this good heart. So slowly, slowly, like that, spread. So that’s how you can bring peace, happiness to one, you know, one person, two people, three people like that. Then that can spread, it can spread the whole area, country like that. I mean, it’s not impossible that you talk like that, one second to stop all the, their negative, their negative thoughts, the violent mind and actions, in our country like that. I mean it’s not impossible thing but it’s … that I cannot say its impossible thing but however it’s difficult.

So you start to see people, you know, start to see one, even one person, two people, build up like that. So then, so this brings them so much peace and happiness to themselves. At least themselves, you know. First the world, in their own country, bring so much peace and happiness then if they have practiced good heart, if they practice good heart, love, compassion, loving kindness, benefiting others, then even the nagas, those other beings in the country they will be very happy and they don’t receive harm, also they become very happy, they help then rains in the right time, grows crops. So then they can be economical, they can be economically boom, economical boom. They have prosperity and the famine, famine, those new disease, however all those things which comes from, you know, as a result of kind, result of the negative karmas, ten non virtuous actions, various negative karmas, so by having good heart those things get stopped. Those things get stopped. And then they, then this way more get practiced good heart, their actions, their daily life actions become more virtuous and there will be more actions become virtue. So then as a result so much peace and happiness. Not only in the individual life, in the family, in the country, then the whole, that that affect the, that affects the whole world, brings so much peace and happiness in the whole world, like that.

So therefore, then this way doing Kopan course, if you do that, if you always practice compassion, we inspire others talk about compassion. I mean here I am just giving example but I thought that time, you know, how things could be done but anyway, so if you take this responsibility, in the world peace, so then it fulfills the purpose of doing the Kopan course and meditation course, retreat. So gives the result of this. I think this is an action, the things to do, bring compassion to the family, talk about compassion to the family, you see, everywhere, in your conversation, like that. Always keeping in mind, always keeping the focus on that, to bring peace.

Even we are chanting mantra, what for we are chanting mantra? Is to benefit others. Even you do sadhana is to help, ultimate thing is, doing sadhana so you have realization path, so that you can benefit others. The whole point, even we do sadhana, you know, even the tantric practice, the reason is to help others. Is not for your, is not achieve happiness, the main thing is to benefit other sentient beings. Even do prostration is to benefit others, to benefit for other sentient beings by purifying your negative karma, collecting merit so you have realization, so you benefit others. So everything what the … even offering to, even offering to Buddha, Dharma, Sangha, is for you to collect merit, so that you can benefit others. Even making holy objects, why? So that you can benefit, holy object benefit so many sentient beings. this way, one way how you can benefit so many sentient beings.

So like that, you see, why we meditate, why we meditate, is not to achieve happiness, is not, not just for your own happiness, not just even to, even to achieve liberation from samsara for yourself, is it’s not that. So why we meditate? Is to help others. Is to benefit for other sentient beings. So everything is, so that you can benefit others. So that’s the main goal. So even we eat food, what for we eat food? Is for … why we, why we make … why we, why we put effort to be alive? Why? Is to benefit for others. When we are sick, why we have treatment? Why it’s important to take treatment? So if you are healthy so you can benefit others. Having operation, all these expenses, you know, trying to be alive, trying to survive, so to benefit others, to benefit for other sentient beings. so like that.

So now we really stop.

Okay, all right. I am forgetting. Not going to start another session.

So please dedicate bodhicitta. Thinking how I have got, now I have the opportunity, now I have the chance to use this, to use to cause of happiness to all sentient beings. How you can do that is with compassion, you are experiencing this problem, while you are experiencing this pro… while you have the sicknesses, while you have the problem you are experiencing for others, you know, for the benefit of all, you experience this on behalf of all sentient beings and let them to be free all the sufferings, all the sufferings and cause of sufferings and to have, them to have all the happiness …//