[Prayers before the teachings]

So the meditation prayer, this, so this is individual choice, whether to recite Tibetan or in English. Whatever is better, or beneficial, so one can recite, that. So, not that has to recite Tibetan, so one has choice, which, Tibetan or English, whichever language one wishes to recite, or nagas, or deva’s language, whichever language, dog language. Or the cricket language.

[Continue with chanting the prayers]

Do not engage in any unwholesome action, engage in perfect wholesome action, subdue one’s own mind. This is the teaching of Buddha, which contains the true suffering, true cause of suffering, the true cessation of suffering and true path, [?]—this advice. Do not engage in unwholesome action; engage in perfect, wholesome action. That also contains, that…do..say, abandon harming others and engage, say, abandon harm and then, say, and benefit others. So can include that also.

Abandon harm others, so that includes the Buddha’s teachings, the 84,000 teachings, that which comes in three levels, the Lesser Vehicle teaching, and the Mahayana Parmamitayana teaching, the Mahayana Secret Mantra Vajrayana teachings. So to abandon harming others, so relating to the Lesser Vehicle teachings, and benefiting others, the Mahayana teachings, the Paramitayana, Secret Mantra Vajrayana.

So related to lamrim, the graduated path of the three capable beings. So the abandoning harm others, so that includes the graduated path of the lower capable being and uncommon. And the graduated path of the middle capable being, and the common. So, and benefiting others, contains the graduated path of the higher capable being, so like that.

So it can be revealed within one’s own mind, this is the teaching of the Buddha. So, not only by actualizing the gradual path of the, say, the Lesser Vehicle path with the... by generating the total renunciation, say, liberation, that which is free forever from oceans of samsaric suffering and cause, the delusions and karma, so that total detachment to whole entire samsara and it’s perfections, samsaric, all the samsaric enjoyments, all the happiness, by realizing all these are only in nature of suffering.

So having actualized this realization, the total renunciation samsara, so this is, having the realization [is?] entering the door of the path to liberation. By actualizing the path of merit, the preparatory path, right seeing path, path of meditation, no more learning, cease completely the cause of the suffering, the karma and delusions, the seed of delusion that which is in the nature of imprint, so achieve the total cessation on that.

Not only that, also actualize the Greater Vehicle, say, the Mahayana Path and cease also the subtle defilements. The five paths, the five Mahayana paths, ten bhumis, however, the Paramitayana path, the Mahayana Secret Mantra Vajrayana path, so cease even the subtle defilements, so that great liberation, full enlightenment, that, then whole path, that which ceases, the whole Mahayana path, the Paramitayana, the tantra, relation to [?] bodhicitta, so that which ceases completely even the subtle defilements, so that, the great liberation, the full enlightenment, great liberation and the whole path. So all these are, say, subdue one’s own mind, including the ceasing the subtle defilements.

So from the thought of mistakes towards the guru, that which is obstacle to have, say, realization of the root of the path to enlightenment, the guru devotion realization, so thought of mistakes to the guru from there down to subtle dual view, so all that wrong concepts. So subdue one’s own mind, that’s

So it contains, when we do mandala offering, making request with the Three Great Purpose, so it’s contained there, the Three Great Purpose, three great success or Three Great Purpose, so subdue one’s own mind, so that means from beginning, say, thought of mistake to the guru, then from that, all the attachment to samsara, samsaric perfections, ignorance, the ignorance, the root of samsara, the ignorance.

While the mind, say, while the self, the I, it is nothing, it is nothing other than what is merely imputed by the mind, I while it is nothing other, it is nothing something else than what is merely imputed by the mind. So while the I is that, that nature, how the I is, what the I is, how it exists, then holding onto that as it exists from its own side, as it is not merely labeled by mind, so that wrong concept, ignorance, so, not knowing the ultimate, say, cannot see, not knowing the very nature of the I, apprehending the I something else than what it is, believing, apprehending,the I something else than what it is, not merely labeled by mind, existing from its own side, that which it’s not.

So that and then aggregates, the aggregates which receive the label ‘I’, ‘self’, so again, while it is nothing other except what is merely imputed by the mind, that which is totally empty, that which is totally empty, but then holding onto this as it is not merely labeled by mind, existing from its own side. So that ignorance, ignorant in the very nature of the aggregates. So apprehending the aggregates something else than what it is.

So this and then the self-cherishing thought, so these things and all the rest of the, and also rest of the wrong concepts, the delusions, they cause the seed which is nature of imprint, the subtle negative imprint, that which projects the hallucination of the truly existence, the truly existent appearance.

While everything, while any phenomena: I, action, object, samsara, nirvana, enlightenment, hell, the defilements, all the happiness and problems, while everything, all the phenomena, while they’re existing, while they’re merely imputed by mind, while they are totally empty of existence… totally empty of not merely labeled by mind, empty of the, what we think that there should be something from its own side, otherwise how can it exist, there should be something, how can it existbeing merely labeled by mind, how can it function, how can we [?] experience, there should be something from its own side, so empty of that, so totally empty of that, that what makes us to think, how can it exist in mere name as merely imputed by mind, how can it exist? There should be something from its own side. So totally empty of that.

So that one, even you agree, even you accept like Svatantrika School because you see, even you accept that it exists merely labeled by mind, they exist being labeled by mind, it depends on the mind labeling, even one accepts that whatever exists has to be labeled by mind, even one accepts that but unable to accept, unable to understand that’s merely imputed by mind because believing there should be something from object’s side, there should be something existing from its own side of object, there should be something.

So that’s the object to be refuted according to the Madhyamaka school Prasangika School view So even that, that one believes there should be something, say, not completely exist from its own side but labeled by mind, but there should be something from its own side. But even that totally non-existent, totally non-existence there, that what one believes should be like that, empty of that, from object’s side, no slightest atom of that exists.

So, however, so while everything is totally empty, then, say, exists in mere name, merely imputed by mind, while everything is, yeah, like that.

So then this negative, negative imprint left on the mental continuum decorate this truly existent appearance, truly existent appearance, decorate this, project this hallucination and made everything real, made everything real to one’s own hallucinated mind, real from its own side. And believe; not only appeared, but on top of that, then one made one’s own mind apprehend then believe in that, hundred percent that’s true. So that obscures to see the reality, the nature emptiness, existing in mere name, merely imputed by mind.

So from thought of mistake towards the gur… towards the Virtuous Friend, from there, then subtle dual, say, the subtle dual view, even one has removed the disturbing thought obscurations [?] completely, still there’s this negative imprint, that which projects this hallucination, true existence appearance, and the appearance the white vision; increasing red vision; near attainment dark vision, so those, even those visions, dual views during those times, so that’s subtle mind, so however the last thing to be purified, to cease.

So,say, so subdue one’s own mind. How? Then by actualizing the whole path to enlightenment. So, related to lamrim, from guru devotion up to enlightenment, so how to subdue, like that. So related to lamrim, like that.

So this is the teaching of Buddha. So here, so it contains the whole, entire Buddhadharma, all Lesser Vehicle teaching, the Mahayana, the Paramitayana teaching, the Mahayana, the Secret Mantra Vajrayana teaching, like that. [Long pause] So to not harm others, benefit others, so here, so here you can see very vast subject, to not harm others and benefit others, very vast subject. It contains the whole path to enlightenment.

So as long as you’re in samsara, as long as you’re in samsara, you see, so even when we come, drive car here from home, from house to come here, many insects on the road, they have to die, many insects on the road they have to die. Of course, here our purpose coming here is for a good cause, you know, to liberate yourself, say, to this is Mahayana teaching, so this retreat what we do, listen or explain, so it’s to benefit for other sentient beings; this is to benefit for other sentient beings, to liberate them from the oceans of hell beings’ suffering, oceans of hungry ghosts’ suffering, oceans of animals’ sufferings, oceans of human beings’ problems, all the sufferings, suras, asuras, and the and those intermediate stage, unbelievable terrifying vision, the fear, sufferings.

That tsunami that happened for human beings is nothing, those tsunamis are nothing compared to the intermediate stage being, that, like mountains of waves and they chase them, there’s so much unbelievable fear, and then, human beings they can do nothing, what the intermediate state being is much, hundred thousand times much more heavier, the visions, the wind, violence of wind and then house, of the fire, burning with all the noises. So mountains, huge mountains earth pressing them down like the earthquake happened then, earthquake happened, you see, human beings’ earthquake happened, then caught, you see, under the house, under the mountain, so much heavier than that, the terrifying karmic appearances what they have, what they suffer.

So however, so to liberate others from all the oceans of samsaric sufferings and bring them to full enlightenment, so the idea is that, the purpose is that, why we, say, why we gathered here, and listened teachings, say, explained the teachings, all that, doing retreat and bring them in full enlightenment.

So to do that, first oneself need to be liberated from all these suffering and causes. So that’s the foundation.

So, so there’s no other way that, without them suffering, you see, those sentient beings, without suffering, that you cannot do this.

So even in the water, there’s so many creatures that we cannot see with the eye, only with the machines can see with the microscope. Microscope or telescope? So anyway, so many they have to die, so lives in the water, for our food so many sentient beings they have to die.

On the land, when the field is fertilized, when the field is cultivated by machine or by, in the East, the underdeveloped countries, with animals, then those animals they have to suffer so much, and people under the hot sun, and you know all that, tortures animals and they suffer so much.

Then there’s so many sentient beings in the field, worms, ants, there’s also mouse, and so many get killed at different times when they do different, even for rice, different times they have to work in the field, not just one time planting, but different times they have to work, I don’t know exactly, but looks like they have to, different times they work even for just that rice they have to work so hard.

So anyway, so many sentient beings, so many insects, worms, they get killed and suffer. And then those people, people from where we get food, vegetables, and fruit and so forth, and they have to, I don’t know, spray so many insects who are living on those plants, on those leaves, have to, they have to die. Maybe without, so say, so they protect the food, insects eating, you see, worms eating. So without spray, sometimes there’s insects living inside, without spray, then go inside.

So anyway, so, so many sentient beings they have to, for your survival, for one’s own survival, so many sentient beings, each day survival, so many sentient beings they have to suffer, they have to die, they have to be killed.

So, so normally as I mention, so this one rice, it came from field, so you know, so many, I mean, didn’t do the work just only for this one rice in the field, you know, the whole land is fertilized or cultivated, whatever, cleaned first, then make soft and then plant either by machine, or with animal, I mean, of course, it’s not just for this one rice but it’s, you, see, all the work is done, so this is part of all that rice.

So then, then this came from another rice so, so many sentient beings, so many, unbelievable number insects or worms died, so they, say, they were killed, they have to die, suffer and the human beings, other sentient beings, they have to create negative karma harming them.

Then that one came from another rice, then again same, so many sentient beings create negative karma, harming them, harming so many other sentient beings, they have to suffer, they have to die. Then that rice came from another rice so again, so many sentient beings, they create negative karma, then so many sentient beings, unbelievable number, they have to suffer, they get killed.

So like this, so if we went through the evolution, you see, can’t…it’s un..can’t imagine, it’s very terrifying [?] if you go through, if you go think all the evolutions, back and back, so numberless sentient beings, suffer for this, they were killed and others create negative karma for this, just unbelievable.

So now here then, one plate of rice, so everyone has that story, has that evolution, has that story, numberless sentient beings, they create negative karma, harm others, so many others, they suffered, they died, they were killed.

So the bowl of soup what we have, the vegetables, the plate of vegetables, whatever, salad, so same as I mentioned before, so it’s also their food, it is also their food, they’re born on that and this is also their food. They live on those flowers, those tiny insects, living on those flowers, on the leaves, it’s their food; it’s their place to live.

Like, you see, we have a house, we live in the house, we need the house, we need the place to live. So it’s same thing for them.

So every day we eat, every day food that we eat, so like that, I mentioned the water and also, I heard about the milk. So the, [pause] the comfort that we have, living in the house you know to sleep, protect our body from hot and cold and that, having all this incredible comfort, unbelievable comfort we have, having shelter, living in the house, not just house, not just roof and walls, not just that, say, not just Solu Khumbu in Nepal, Solu Khumbu is like that, where I was born, the stone wall, stone wall, then wood maybe wood around [?], say, beams and then there’s the outside bamboo, bamboo or, flat stones, flat stones covered outside or bamboo crushed flat, you know, things like that, however, so bamboo, flat stone, so then put mud outside, it’s very simple, like that.

So anyway, not just a house but so many luxuries, say, very comf….so think in the West, you see, not like where I was born, Solu Khumbu, not that. I mean now becoming more luxury also up there, now it became more luxury also up there anyway. Not just a house but so many things, very luxury, comfort, you see, so everything.

So here, so when it’s built, so when lay the foundation, so many sentient beings, you know, worms, creatures, so many beings there, say, have to be killed. If it’s forest, then cut or burn by fire, then so many beings they get burned, sentient beings there, insects, so many.

So however, when the foundation is laid, so many sentient beings, they have to be killed, die, you see. Then hard work by the human beings under hot sun, all that. So without that, without those, so many sentient beings they suffering, killed and others giving harm, so we cannot have protection for the life, all this comfort.

So one can see everyday, our survival, every hour, every minute, our survival depends on numberless sentient beings being killed and suffered, and others, they create negative karma harm others, so like that.

So we received all this needs, enjoyments in the life that made us survival, survive, all these comfort, not only survival but all these comfort, unbelievable comfort.

So that means, so that means longer you are in samsara, numberless sentient beings they have to suffer; the conclusion is that. Longer you are in samsara, taking this rebirth, this body and mind which is in nature of suffering, creation of projection, karma and delusion, so quicker, quicker, say, quicker one stops this continuation of taking rebirth in samsara, taking rebirth in samsara, you see, quicker we can cut, quicker you liberate yourself, then, you see, quicker the ends, quicker.

So numberless sentient beings they have to suffer for you, they have to die for you, create negative karma for you, so, you see, like that.

So quicker, say, so however, what I’m saying here, so the solution is, solution is there’s no other solution, you see, need to liberate yourself from samsara by say, need to stop this continuity of taking rebirth by delusion and karma, so that’s by ceasing delusion and karma. So that means you need to actualize the path, so that means by practicing Dharma, only solution is by practicing Dharma, actualizing the path, subduing the mind, this is the teaching of the Buddha. So actualizing the path, taming the mind by attaining the path, not just reciting some prayers or some mantras, not just doing some breathing meditation, not just doing some, say, some meditational deity, or something, not just that.

But we need to actualize the path to liberation, that which explained by Buddha in the text, you see, we have to that, say, that main road. So we have to go through that, actualize that which ceases the defilements, the disturbing thought obscurations, the cause, karma and delusions.