The Meaning of Non Conceptual Meditation

0:13 Hi everyone, my name is Karen and I'm a volunteer here at Seichen Ling and I'd like to welcome you all here this evening. Report an error in the passage at 0:13 Highlight the passage at 0:13

0:25 I just have a few announcements before I introduce Venerable Antonio Satta. Report an error in the passage at 0:25 Highlight the passage at 0:25

0:36 Renowned yogi, scholar and master of our time, Venerable Chudan Rinpoche will return to Seichen Ling on May 28th, 29th and 31st to teach on the Mahamudra. I'll be real quick. Report an error in the passage at 0:36 Highlight the passage at 0:36

0:47 And we'll return on June 4th, 5th and 6th to bestow the great empowerment into the practice of Haruka Chakra Samvara, 62 deities. So it's important to note that this empowerment requires previous highest yoga tantra initiation and one must attend all three days to receive the empowerment. Report an error in the passage at 0:47 Highlight the passage at 0:47

1:10 For those who only want to receive the empowerment as a blessing, attendance is on June 4th only. And you can read an explanation of all this on the Sei Chen Ling website. You can also register for these teachings and the empowerment today at the reception desk here. And the next few Sundays, the Dharma talks will be led by some of our various local Dharma brothers and sisters for May 3rd, 10th, 17th and 24th. Report an error in the passage at 1:10 Highlight the passage at 1:10

1:37 This Sunday, Iman Fala will speak about taking refuge in daily life. And our beloved Geshe-la will return to delivering the Sunday Dharma talk on June 14th. And the extended delay is because of Venerable Chodron Rinpoche's activities May 31st and June 7th. I Report an error in the passage at 1:37 Highlight the passage at 1:37

2:09 have to ask you one thing. You need to talk to Jack? No, no, continue. Okay. So please note that we've rescheduled the Shantideva teachings with Geshe-la to begin June 17th. And information regarding this is now available on the website. And the final announcement is that our next Discovering Buddhism class, All About Karma with Venerable Chucky, starts on June 25th. Report an error in the passage at 2:09 Highlight the passage at 2:09

2:35 So Report an error in the passage at 2:35 Highlight the passage at 2:35

2:40 to just briefly introduce Venerable Antonio Satta, Venerable Antonio was born in Italy and first introduced to Tibetan Buddhism at Lama Tsongkhapa Institute. Report an error in the passage at 2:40 Highlight the passage at 2:40

2:52 It's real short. All right, so... Anyway, I just wanted to say that over the last four years, Venerable Antonio has concentrated on leading Vipassanā and basic Mahamudra retreats in Australia, New Zealand, Italy and India as a way of introducing his students to the practice of meditation. Report an error in the passage at 2:52 Highlight the passage at 2:52

3:15 So he's graciously agreed to talk to us this evening about non-conceptual meditation and how to train in this technique. So thank you, Venerable Antonio. Report an error in the passage at 3:15 Highlight the passage at 3:15

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4:16 la pinche sangue, do Report an error in the passage at 4:16 Highlight the passage at 4:16

4:27 -Jer-esang-yed-do-ba-ra Report an error in the passage at 4:27 Highlight the passage at 4:27

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5:32 Yeah, alright. Report an error in the passage at 5:32 Highlight the passage at 5:32

5:36 Is on, off? Report an error in the passage at 5:36 Highlight the passage at 5:36

5:40 You can hear anyway, right? Can you hear me? Yes? Report an error in the passage at 5:40 Highlight the passage at 5:40

5:54 Yeah, uno, dos, tres, uno. Okay, good. Yeah, so. right. Report an error in the passage at 5:54 Highlight the passage at 5:54

6:00 So, um... Happy Labor Day. I notice you don't celebrate Labor Day, no? September. Report an error in the passage at 6:00 Highlight the passage at 6:00

6:13 Like in Australia, September. In Europe it's big, it's Labor Day. Report an error in the passage at 6:13 Highlight the passage at 6:13

6:24 I had a Labor Day a couple of years ago in Moscow. I was the only one wearing red. It was held in the back street of the Red Square by some nostalgic. September. Report an error in the passage at 6:24 Highlight the passage at 6:24

6:41 And I noticed I was the only one wearing red. So I was lucky. So I had the chance to enjoy the international. Report an error in the passage at 6:41 Highlight the passage at 6:41

6:52 The international. So, right, okay. So anyway, Labor Day, so 1st of May. Report an error in the passage at 6:52 Highlight the passage at 6:52

7:04 So meditation, so Report an error in the passage at 7:04 Highlight the passage at 7:04

7:11 the so-called non-conceptual meditation. Report an error in the passage at 7:11 Highlight the passage at 7:11

7:17 In general, so meditation. The Tibetan word for meditation is gom, which means familiarize, gom gyab, to familiarize. But in order to familiarize, one must first know with what to familiarize, right? So, therefore, in general, there are different purposes of meditation, particularly nowadays, since we can say, since... Report an error in the passage at 7:17 Highlight the passage at 7:17

7:52 You know, the 60s, meditation became so popular. So meditation is really, it has, it became, it has a soul, you know, it has a soul of its own, you know, it has its own character, devoid, nowadays meditation is very much devoid of any context, of religious context, philosophical context, you know, meditation. Report an error in the passage at 7:52 Highlight the passage at 7:52

8:15 So there are different technique, meditation technique, and it promise a lot, you know, happiness. happiness, happiness, calm. So I promise many things, you know, meditation. So a Buddhist point of view anyway, and I call that in Buddhism, the purpose of So knowing, Report an error in the passage at 8:15 Highlight the passage at 8:15

8:42 in general, we can talk about three types of phenomena, things that are manifest phenomena. knowing, for the sake of knowledge, know. So knowing... Report an error in the passage at 8:42 Highlight the passage at 8:42

8:53 So, Report an error in the passage at 8:53 Highlight the passage at 8:53

8:57 we come to know the so-called manifest phenomena, the sights, sounds, taste, touch, what we see, what we hear, what we see, what we experience with our senses, sense consciousness, independence upon sense organs, so that is manifest phenomena, so we know them directly, without extremely hidden phenomena. Report an error in the passage at 8:57 Highlight the passage at 8:57

9:21 without, you know, without the media. Report an error in the passage at 9:21 Highlight the passage at 9:21

9:30 there are the so-called hidden phenomena that we know them through reason, through reasoning. And then there are the so-called extremely hidden phenomena. Report an error in the passage at 9:30 Highlight the passage at 9:30

9:40 we know them through faith through faith and that's how we begin these are really begin to know things yeah we begin to know things through faith and faith is A mental factor that we all possess, all sentient beings possess, including animals. Including animals. So all living beings have this mental factor of fate. And that's how we first learn things. So as a child, when we first, the first day at school, we are introduced to A, B, C. Report an error in the passage at 9:40 Highlight the passage at 9:40

10:18 So how do you know that is A, that is C? Who knows? You have to trust, isn't it? You may take along your mother, your father. Is it really A? Yes. Trust her. It's A. So there is no other way that we learn the alphabet and therefore the world eventually. Report an error in the passage at 10:18 Highlight the passage at 10:18

10:43 There is no other way than through faith. We trust that it is A and that it is B and that it is C and so forth. So through faith we are introduced. You know, two things. So therefore faith is really our first tool, let's say, through which we learn. So then through reasoning, so we learn through reasoning, and that is by using concept, thinking, and then manifest phenomena, as we say, what we perceive directly with our senses. Report an error in the passage at 10:43 Highlight the passage at 10:43

11:31 So now we regard then in meditation, so in meditation there are different approaches. So there is the so-called concentrative meditation, as we have heard sometime, you may have heard, the analytical meditation. So with regard to concentrative, we can also talk of two types, single point and moment by moment. Moment by moment concentration is very much... Report an error in the passage at 11:31 Highlight the passage at 11:31

12:00 The type of concentration that one uses in vipassanā, moment by moment concentration, not a single point. So moment by moment concentration means something is going on in the mind, it's happening, things are happening, things are taking place. But there is no discursiveness. But there is no discursiveness. So therefore, although the mind moves, the mind moves, but that is no distraction. Report an error in the passage at 12:00 Highlight the passage at 12:00

12:28 So the mind can still concentrate. So this is called moment by moment concentration. And as I say, it is implemented, that type of concentration in the pasana. Report an error in the passage at 12:28 Highlight the passage at 12:28

12:40 And then we have the so-called analytical meditation. And so, again, we can talk of two types of analytical. Conceptual analytical and non-conceptual analytical. Report an error in the passage at 12:40 Highlight the passage at 12:40

12:52 So the conceptual analytical meditation is what we, when we meditate, for example, on lamrim. Some of you are familiar with this type of topic, the lambring, meditation on the preciousness of human rebirth, impermanence, loving-kindness, compassion, and so forth. These are all analytical meditation, conceptual, conceptual analytical meditation. And then there are also analytical, non-conceptual. Report an error in the passage at 12:52 Highlight the passage at 12:52

13:27 So the analytical, non-conceptual meditation is the type of meditation that when one let things happen, things take place. So things are taking place and one observes with mindfulness, awareness. But here, mindfulness means we bear attention. we bear attention, So Report an error in the passage at 13:27 Highlight the passage at 13:27

13:57 In order to meditate, really, whether it is conceptual analytical or non-conceptual analytical or concentrative, whatever type of meditation, we need to be present. Report an error in the passage at 13:57 Highlight the passage at 13:57

14:14 So we need to be present. So therefore we need some discipline. So we cannot meditate. Report an error in the passage at 14:14 Highlight the passage at 14:14

14:28 cannot meditate, you know, distraction. We need to some extent to calm the mind. The point is, by the time we meditate, the mind must be already calmed. By the time we meditate, the mind must be already peaceful. So it's not something that we achieve through meditation. So the basic peace, the fundamental basic peace, calmness that we need in order to meditate, It's not something, as I just said, in order to meditate. So therefore, it's not something that we achieve through meditation, but before. Report an error in the passage at 14:28 Highlight the passage at 14:28

15:11 By the time we meditate, there must be already some peace. And that is achieved through the practice of Shila. Shila. Report an error in the passage at 15:11 Highlight the passage at 15:11

15:32 Ethic sometimes translates, shila means cool, to cool, morality, ethic, discipline. Report an error in the passage at 15:32 Highlight the passage at 15:32

15:44 So as we know, the practice of morality is emphasized to the foundation of practice. So the foundation of practice, the foundation of meditation, shila means to cool, to cool passions, to cool particularly craving, desire. Which is the cause of distractions, the cause of distractions, that which prevent us to be present, to become present, so to meditate, to look, so therefore to see, to look, therefore to see. Report an error in the passage at 15:44 Highlight the passage at 15:44

16:26 So, discipline. discipline. Report an error in the passage at 16:26 Highlight the passage at 16:26

16:31 Shila, to cool, how does one cool? Cooling the senses. Cooling the sense objects. So independence upon the sense objects, sense consciousness arises and crave for them. So therefore it means restraining. So we are talking about restraining the senses. Restraining sight, restraining sound, restraining touch, restraining... Report an error in the passage at 16:31 Highlight the passage at 16:31

16:58 Tactile sensation, restraining, taste, so forth. Restraining. So here, restraining means moderation. Of course, here it doesn't mean denying. Restraining doesn't mean not to enjoy at all, not to experience at all. That is impossible. So it means moderation. So moderation with regard to the same subjects. Report an error in the passage at 16:58 Highlight the passage at 16:58

17:10 denying you know Report an error in the passage at 17:10 Highlight the passage at 17:10

17:26 And of course, as we all know, we live in a type of environment, society environment, which is very difficult to restrain, not to indulge. So we are conditioned, very much conditioned, so it's very difficult. Therefore, when the mind produces lots of concepts, when we engage constantly in the same subject, it produces concepts. Report an error in the passage at 17:26 Highlight the passage at 17:26

17:54 concept, you know, produce, distraction, produce. Report an error in the passage at 17:54 Highlight the passage at 17:54

18:05 they produce, you know, Report an error in the passage at 18:05 Highlight the passage at 18:05

18:09 Distraction, so-called delusion, affliction, attachment, craving, desire, and the rest. Report an error in the passage at 18:09 Highlight the passage at 18:09

18:17 So, as I Report an error in the passage at 18:17 Highlight the passage at 18:17

18:23 say, it's very difficult, you know, so it's very difficult to restrain, you know, because the mantra is, the mantra is to enjoy, have fun. Report an error in the passage at 18:23 Highlight the passage at 18:23

18:34 Now, Buddhist point of view. Buddha is very clear. As much as we try nowadays to adjust, to adjust Buddhism to our needs, we try to adjust Buddhism to our needs. Buddha is very clear. According to Buddhism, our world, this world, is suffering 101%. Suffering. Report an error in the passage at 18:34 Highlight the passage at 18:34

18:57 So here, suffering... So whenever we hear suffering, we associate, we think immediately pain. But if suffering was just pain, that it wouldn't be that bad at all. I would make a signature for that. You know, I would subscribe to that. If suffering were just pain, then that would be easier. Report an error in the passage at 18:57 Highlight the passage at 18:57

19:32 Because with... As we know that we can learn, we can put up with pain, we can endure pain, we can. It doesn't mean that we will, but we can. It is possible. It is very possible. Bit by bit, drop by drop, to endure, to learn to endure pain and so on, eventually to come to the point when one is not bothered, one is not affected, one's mind is peaceful. Report an error in the passage at 19:32 Highlight the passage at 19:32

20:04 Pain is really a tiny element. So what is suffering? When you say suffering, we are talking about pleasure. We are talking about pleasure. So if you ask, is there something more painful than pain? know, is there something more painful than pain? Report an error in the passage at 20:04 Highlight the passage at 20:04

20:36 More suffering than painful things. That's pleasure. So, of course, we are not saying that pleasure is pain and pain is pleasure. So pleasure is pleasure. And we like it. It's nice. Pleasure is pleasure. And pain is pain. So we are not mixing these things up. So pain is pain. Pleasure is pleasure. But when we say the pleasure, the craving for pleasure, he is the real suffering. It's a more subtle type of suffering. Report an error in the passage at 20:36 Highlight the passage at 20:36

21:09 the craving for it, craving for it. We constantly crave for pleasure, stimulated by sense objects, right? Stimulated by sense objects, the craving for pleasure. Report an error in the passage at 21:09 Highlight the passage at 21:09

21:27 This is not something that we can understand simply by thinking. So that's where the practice of mindfulness and awareness comes into play. It's so important. It's not something you can just think about and understand. You have to experience. Therefore, pay attention. So if we pay attention to pleasure, when we are experiencing pleasure, while experiencing pleasure, look at the mind at that moment and ask the question whether or not is there peace, whether or not the mind is calm. Report an error in the passage at 21:27 Highlight the passage at 21:27

22:03 calm, know? So, as I said, in reality, it's much easier to put up with pain, you know, unpleasantness, right? Unpleasantness, problem, sickness, bit by bit one can learn and learn to endure, to become patient and actually develop many qualities. But with pleasure, just enjoying pleasure, pleasure we can ask, first of all, we can ask what type of quality we develop. Report an error in the passage at 22:03 Highlight the passage at 22:03

22:35 Just craving for pleasure. And the thing is, do we handle better pleasure or pain? See, we hear many times, I don't mind to die, but I hope I die, I will die without suffering. Have you heard? Yeah, we don't mind to die, which is really not true. I don't mind to die, yes, give me a break. I don't mind to die. Report an error in the passage at 22:35 Highlight the passage at 22:35

23:02 But, okay. I can accept it as long as I don't suffer because we think that is a real bad dying. What about dying happy? Imagine if you are dying happy, is that good? I mean, not being happy about dying, I'm not talking about that, dying while you are happy. Report an error in the passage at 23:02 Highlight the passage at 23:02

23:24 To be happy about dying is something else. The great Lama, happy, unhappy, can be happy, they're going to pure land or wherever. Report an error in the passage at 23:24 Highlight the passage at 23:24

23:34 While experiencing happiness, having to leave that. Do you want to leave this world while being happy or while suffering? You see, of course we say neither happy nor unhappy. But that's very difficult. So therefore, between being happy or unhappy, experiencing unpleasantness before one dies or happy. Report an error in the passage at 23:34 Highlight the passage at 23:34

24:03 So if we reflect, if we analyze, I don't know whether... happiness, dying with happiness in the sense while being happy is better than pain. So somehow we are very afraid of pain, but we are not afraid of pleasure. So we are terrified of pain, but we are not terrified of pleasure. Report an error in the passage at 24:03 Highlight the passage at 24:03

24:28 And again, we should not misunderstand. Pleasure is nothing wrong with pleasure. If you ask Buddha to choose between something pleasant and unpleasant, he will say, the pleasant one. Pleasure is okay. It's just the craving for it you are talking about. Craving. So whenever there is pleasure, immediately craving manifests. Immediately. Craving, desire, attachment. Therefore the fear to be separated from it. Report an error in the passage at 24:28 Highlight the passage at 24:28

24:59 The fear to be separated is together. This is actually together. Craving, desire, Attachment manifests together. And when we experience the pleasure, taste pleasure, touchable pleasure, whatever it may be, so if we look at the mind at the moment, there is the fear also, there is attachment, therefore the fear to losing, to losing it, to be separated from it, to wanting more. Report an error in the passage at 24:59 Highlight the passage at 24:59

25:28 So the mind is very restless. The mind is very restless. While, for example, if someone is well trained on Endurance with regard to unpleasantness, pain, the mind can be very calm while experiencing pain. Yeah, that's very possible. Yeah, so therefore, so what does produce, you know, so the crave for pleasure. So indulgence, indulging the five sense objects, it increase the crave, you know, it increase, you know, it produce pleasure. Report an error in the passage at 25:28 Highlight the passage at 25:28

26:06 And therefore they crave for it. So we are not content. You see, why we can't handle pleasure? Because it is extremely difficult to be content with it. The moment we experience pleasure, we want more. It comes. It's an addiction. It's natural. We are addicted to it. Fiction is natural. Report an error in the passage at 26:06 Highlight the passage at 26:06

26:36 So we are all addicted. Therefore, it is, you know, so we are not content, we want more. So we are not able to be content with pleasure. So that's the problem, yeah? So that's the problem, so he agitates the mind, yeah? So agitates the mind, he creates, you know, discursiveness, he creates, you know, turmoil, he creates thoughts. Report an error in the passage at 26:36 Highlight the passage at 26:36

27:03 POTS? So it defiles the mind, it destroys the peace. So in the context of meditation, the mind cannot meditate. In the sense the mind cannot look, the mind cannot look, therefore see, therefore know. Report an error in the passage at 27:03 Highlight the passage at 27:03

27:23 So therefore restraining is very important. Restraining the senses in order to cool, as Buddha said, to cool passions, to cool cravings and desires. It's very important. Report an error in the passage at 27:23 Highlight the passage at 27:23

27:39 The cool, creamy desire is very important. And as we say, it is very, very difficult. We see, we live in the world with choice, lots of choice nowadays. Lots of choice. And that is really the problem. Choice. Therefore, we think that choice means freedom. But in reality, if we analyze properly, we may find out it is totally the opposite. Because when there is choice, I'm not saying that choice is bad, but the thing is, objectively speaking, you know, if you go to a restaurant and they give you a one mile long menu, when are you going to decide what to eat? Report an error in the passage at 27:39 Highlight the passage at 27:39

28:33 Well, let's say half a meter. Here in America you use miles and everything. So, you know. Five pages. Five pages. There's so much choice. You don't know what to choose. We don't know what to eat. We don't know what to watch on TV. You know, we don't know what to watch on TV. We end up watching nothing because so many channels, so many things. You go, you know, you wake up in the morning, you open, you know, your wardrobe, you know, you open your, you know, you're going to choose, Report an error in the passage at 28:33 Highlight the passage at 28:33

29:07 you know, your cloth, you know. You don't know what to wear. You don't know what to wear. There are so many things. By the time we decide what to wear, we miss the train, we miss the bus, whatever. Report an error in the passage at 29:07 Highlight the passage at 29:07

29:22 Actually, that is not freedom. In reality, Report an error in the passage at 29:22 Highlight the passage at 29:22

29:33 we are not free. If you take the weekend, we are supposed to be free. But again, we end up very much... whatever you know so actually Report an error in the passage at 29:33 Highlight the passage at 29:33

29:45 Stress out. Most of the time we are stressed out because you have to do something during the weekend. You have to do things during the weekend. You don't know what to do because there are so many things we can do during the weekend. If you recently listen to the radio, on Friday, after the end of the show, they say, have a terrific weekend. Report an error in the passage at 29:45 Highlight the passage at 29:45

30:09 So have a terrific weekend. You say, wow, I can't just spend my weekend at home. You can't. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:26 weekend and so and we have to make you know so you see a fun enjoy itself normal when it happens good but craving for it you know making Report an error in the passage at 30:26 Highlight the passage at 30:26

30:45 Trying to build up, trying to become, you know, have fun. You know, fun is something that, you know, we can have fun when it happens naturally, due to cause and condition, one enjoys. But the thing is to plan. How can you plan to have fun, to be happy? That's what we do. So because there are so many things we can do, and of course, among these hundreds of thousands of things, there may be something that is going to make me happy. Report an error in the passage at 30:45 Highlight the passage at 30:45

31:13 Next weekend or whenever, or tonight, you know, or this evening, whenever. But in reality we see that it's more of a bondage than freedom. Report an error in the passage at 31:13 Highlight the passage at 31:13

31:25 So, really, Buddhist point of view, and common sense point of view, simplicity is really freedom. A few things to choose as real freedom, because it is easy. You know, in the 60s you have only two channels, beginning from 6 o 'clock in the evening and ending, I finish at 11 o 'clock. You enjoy everything. You know, from 6 to 11, fantastic, nothing else. So you really enjoy, you know. And same when you have a menu. Report an error in the passage at 31:25 Highlight the passage at 31:25

32:03 You know, like in Sydney there's a place, in Sydney it's called Bill and Tony. If you know Bill and Tony, you know Bill and Tony. If you go there, there are just three menus, three things, you know. Easy. Quick, fast, you enjoy. Yes. No conflict. Yeah, no conflict. Yeah, so. No, for meditation, of course, it's not just for meditation. Report an error in the passage at 32:03 Highlight the passage at 32:03

32:29 In everyday life, this is really important because that is really the cause of peace. You see, the cause of peace, what makes life peaceful is no meditation. It's not sitting cross-legged. all you and it's not meditation so meditation is something you know is a step further Report an error in the passage at 32:29 Highlight the passage at 32:29

32:50 Peace is something that is achieved through discipline, lifestyle. That's what brings discipline in one's life. Sorry, peace in one's life is lifestyle, is a certain lifestyle that one adopts that can bring either peace in one's life, All create the cause for meditation if one is interested in meditation. It's the lifestyle. It's not that one is radically changed completely. Report an error in the passage at 32:50 Highlight the passage at 32:50

33:22 One's lifestyle, not at all. It's just, as we say, moderation. Just moderation. So that's what is advised. That's what is advised. Those are the conditions. So moderation. So then... Thank you for your attention. so we can be present. We can be present. So when we talk about non-conceptual meditation, by the way, when we are talking about non-conceptual meditation, we are talking about meditation on the nature of the mind, what the mind is. Report an error in the passage at 33:22 Highlight the passage at 33:22

34:10 Not necessarily its ultimate nature, emptiness and so forth, not at all. Simply, even the simple conventional aspect of the mind. Report an error in the passage at 34:10 Highlight the passage at 34:10

34:24 So, non-conceptual. So it's not that we understand, it's not something that we understand by thinking, the mind, but through observing, you know, observing. So what prevent to see, you know, what the mind is? So what prevent to see what the mind is, is as I say, conceptuality. So therefore, concept. So concept themselves, so it is a means, it is a way through which we know many things. Report an error in the passage at 34:24 Highlight the passage at 34:24

34:55 Therefore concepts are important. We are not saying concepts are to be abandoned, rejected. But in the context of knowing the mind, looking at the mind, concept is an obstacle. So therefore it is important to understand what is a concept. So concepts are said to be mistaken, but not wrong. Report an error in the passage at 34:55 Highlight the passage at 34:55

35:18 They are mistaken because it is not what it is. Concept is exactly like a photo, like a picture. So, a picture is mistaken with regard to the actual object. So, if you have a picture of a pizza, it's wrong because it's not a pizza. Therefore, you can eat the photo, but you're not eating a pizza. Sorry, it's mistaken, but it's not wrong. It's mistaken because it's not the actual object. Report an error in the passage at 35:18 Highlight the passage at 35:18

35:48 But, if you see a photo of a pizza and you see a pizza, you say, this is a pizza. The object is identified. So we identify the object correctly that is a pizza, whatever. So I guess with Italian you say pizza. So with American you may say hamburger. I don't know. Something else. Oh, pizza. Of course, I forgot it was invented in America. Report an error in the passage at 35:48 Highlight the passage at 35:48

36:20 Yes, it's true. The big one. The small one was invented in Italy. But the big one, the one is... That is invented. So the concept is mistaken but not wrong. Report an error in the passage at 36:20 Highlight the passage at 36:20

36:39 Therefore we are not dealing with the actual thing. But there are a few characteristics of a concept. There are said to be... Please make sure the cat doesn't come here. I'm a bit... I have a problem with cats. So... Report an error in the passage at 36:39 Highlight the passage at 36:39

37:03 The concepts are static. They say to be static, permanent. In what sense? In the sense that they don't go beyond itself. For example, there are people that you, I, we haven't seen for like 20 years, many years. So whenever we think about them, it is the picture of last time we saw them or before the last time. Report an error in the passage at 37:03 Highlight the passage at 37:03

37:28 But it's not... So, throughout these 20 years, we haven't seen them, they've changed. You know, now maybe gray hair, you know, gray hair, shorter, shrinking, you know. Report an error in the passage at 37:28 Highlight the passage at 37:28

37:40 So, they are different. But our picture, whenever we think about them, is everything, let's say, last time we saw them, they were 20. We have many picture, concept of them were 15, 16, but it doesn't go beyond 20. But the actual object went beyond 20. And so places and everything else. So the concept is that limitation. Report an error in the passage at 37:40 Highlight the passage at 37:40

38:07 It doesn't go beyond itself, beyond in that sense what I just said. So when we, if you say, you know, it is permanent, you know, static. If you just look at the water Bible, you know, if you just look at the water Bible, it lasts just a few seconds. Report an error in the passage at 38:07 Highlight the passage at 38:07

38:34 you make a wonderful, beautiful, you know, water bubble. water bubble itself. disappear but the concept of it in your mind you can think again and again and again again the same thing you know but the actual object is gone gone so everything is constantly changing constantly moment by moment our concept Report an error in the passage at 38:34 Highlight the passage at 38:34

38:57 All these things, our concepts, are not. Not in the sense that concepts do not arise and pass. They do arise and pass. Not in that sense. In the sense that they are not. The actual object itself changes, but the concept of it is still the same. Even if it comes and goes, it's always the same. Report an error in the passage at 38:57 Highlight the passage at 38:57

39:18 And that's what we deal with. Our life is very much dealing with concepts. Report an error in the passage at 39:18 Highlight the passage at 39:18

39:29 The thing is, concept, it is a picture, but because it is mind, it arises in the mind, it is an experience, it is accompanied, so then why does concept bother us? So concept is just a picture, it's not the actual object, right? It's a picture, it's not the actual object, so then why does it bother us? Report an error in the passage at 39:29 Highlight the passage at 39:29

40:01 Why does it make us suffer? That's what makes us happy and unhappy when we think about something, future, past. Because, you know, being a mind experience, every single mental experience is accompanied by sensation. So sensation is one of the so-called omnipresent mental factors. Intention, attention, sensation, contact, discrimination. Report an error in the passage at 40:01 Highlight the passage at 40:01

40:31 discrimination. It's not really in order. But order to have a complete experience of something, these five things must be present. The intention is that which moves the mind to the object. Intention. Report an error in the passage at 40:31 Highlight the passage at 40:31

40:46 Attention is what plays, what enables us to remember. When we are attentive, we can remember the thing. Attention is what... But when we, what? Look at the characteristics of the object. This is a mental factor that we all have, possess. So, attentiveness, the mental factor of attentiveness, is that which looks at every characteristic of the object. Report an error in the passage at 40:46 Highlight the passage at 40:46

41:11 There are four. It is the root of mindfulness. That's why we remember as mindfulness. Discrimination, again, is that which makes us choose to look at this instead of this. For example, now, in my visual field, Thank you for your attention. factor of discrimination, which separates different objects and directs their attention to one particular. is, you know, the quality of the function of discrimination. Report an error in the passage at 41:11 Highlight the passage at 41:11

41:48 Yeah? That's why we can concentrate on something instead of these, instead of that, because of discrimination. then contact, that which... You know, contact is that which connects the consciousness to the object, you know, to the object, independent upon the organ. And therefore things appear to us, agreeable, disagreeable, or neither agreeable or disagreeable, so sensation, you know, the fifth, sensation, pleasant, unpleasant or neutral. Report an error in the passage at 41:48 Highlight the passage at 41:48

42:20 So this is constantly present even now, you know. We are experiencing either pleasant sensation, unpleasant or neutral. So, neutral sensation is also an experience. So, therefore you can see, even if you see a picture, therefore even if you see a picture of something, you have a sensation, right? We do have a feeling. You may feel very happy, unhappy or neither happy nor unhappy. Report an error in the passage at 42:20 Highlight the passage at 42:20

42:46 So, same. So, you can see a picture of a person, of a face, of a place and you can generate unbelievable pleasure, don't you? Or you can make you very angry and yet it's just a picture. But the picture is an experience by the mind. Report an error in the passage at 42:46 Highlight the passage at 42:46

43:05 Itself is static like the concept. Concept is like a picture, it's static, it's not the actual thing. But the mind experiences it, the concept experiences it in the same way as you are looking at the picture. And therefore the mind is experiencing it, you know, there is a sensation. A feeling. So, therefore, when we remember things, we have memory which are pleasant, unpleasant, neither pleasant or unpleasant, future, present, so forth, constantly. Report an error in the passage at 43:05 Highlight the passage at 43:05

43:38 So, therefore, why do concepts bother us even we know, or we think we know, we say, okay, right, concept is really not the object. Then why shall I panic? Why shall I feel so depressed? Why shall I feel so angry? Why do I feel so angry every time I think of that person? I know it's not the person. Why? Because feeling. Report an error in the passage at 43:38 Highlight the passage at 43:38

44:02 Because immediately the sensation arises together with it. As if you are looking at a picture. Same. They show you the picture of the person, you become angry. Right? Because sensation is constantly there. But of course, by the intelligent person. Report an error in the passage at 44:02 Highlight the passage at 44:02

44:22 But one is expected by understanding the nature of concept to know that it's not the actual thing, therefore that sensation should be reduced, right? Not eliminated because that is impossible, we cannot eliminate the mind. So by understanding the nature of a thought, what a thought is, therefore an intelligent person generates... Report an error in the passage at 44:22 Highlight the passage at 44:22

44:49 A moderate sensation, if it is painful or if it is pleasurable, so that it can handle it, it doesn't panic if it is a bad memory, it doesn't become too excited if it is pleasant. So, as you say, concept, therefore, it is only when we really... See, now we don't have a full... Understand, we accept this, it makes sense, and we say, right, that's true, concept like that. For example, concept, when we have memory, when we have memory of a situation that makes us happy or unhappy, you see, we can have, the concept that arises is really like, if we pay attention, we look at it, it's like an afresco, you know? Report an error in the passage at 44:49 Highlight the passage at 44:49

45:41 You know the fresco? You have this painting of the 19th century painting of the Battle of Crimea. So you have a big, huge painting where everything is there. The first day, the second day, the fighting, the peace treatment, everything. You just look at it, everything comes in one take, right? Actually, in reality, it happened in days, hours, minutes, seconds. Report an error in the passage at 45:41 Highlight the passage at 45:41

46:07 Very organic and moving. But the picture is just same. When we have memory of something that happened to us, it took place throughout weeks, days, hours or minutes. So he said and I said and I replied and she said and they said. So in reality it was, you know, things changing but the concept is just one picture of everything. Report an error in the passage at 46:07 Highlight the passage at 46:07

46:32 In that concept there is everything. What the person is saying and what I replied and what she replied and what I said. And the abuse that I did, and the abuse, everything in one, boom. That week of fighting during the holiday, which caused the breaking up of the relationship, becomes just, boom, one thought. Report an error in the passage at 46:32 Highlight the passage at 46:32

46:55 Everything is there, like a fresco, depicting every single thing. So when we look at a concept, the way it manifests, we can see it. It arises like that. And so the intelligent person realizes that that's not true. Because it feels as if. As if you are reenacting. As if you are re-experiencing again the same thing. That's why. So there is the feeling, because it's mind. Report an error in the passage at 46:55 Highlight the passage at 46:55

47:28 And there is this misconception, this ignorant misconception, even though we know, but we don't know. That as if. And that is very important, you know, as if we are experiencing again that situation that makes us very unhappy. And see, we know it's not true, but we believe as if it is true. So therefore, this shows that it's not well understood, it's not well familiarized. That's where meditation comes into place, you know. Report an error in the passage at 47:28 Highlight the passage at 47:28

48:03 So there is lack of acceptance, yeah. It is true, you know. So that's That's, you know, I mean, we agree with everything Buddha said. Jung said, Freud said, any intelligent person, whatever they say, is exactly what I thought. You know, how many times you find yourself in front of the Lama, His Holiness the Dalai Lama, and say, you know, explain the Dharma, you find yourself, that's what I thought, exactly what I think. Report an error in the passage at 48:03 Highlight the passage at 48:03

48:34 You know? It's like you're so surprised that, you know, you may think that maybe it should be you on the throne teaching, you know? You know? Report an error in the passage at 48:34 Highlight the passage at 48:34

48:44 So obvious, you know, everything is so obvious and clear. It's like as if he's agreeing with you. You know, it's like Buddha agreeing with us, then us agreeing with Buddha. It's so clear and obvious. But the thing is, by the same time, it doesn't do anything to our life, really. It doesn't do anything. We still become depressed and still become unhappy, confused, angry and so forth. So outcomes. Report an error in the passage at 48:44 Highlight the passage at 48:44

49:11 So have we really understood? Have we really understood? So the reason, therefore, we have not understood, yes, what we call I understand is a vague idea. It makes sense. It makes sense. And that is exactly what faith. So we are still working on the level of faith. That's what is the characteristic of faith. Report an error in the passage at 49:11 Highlight the passage at 49:11

49:36 It makes sense. And then eventually aspiration, effort, you know, we aspire, we like to do it, to see it, to meditate, to study and so forth. But whenever we hear it makes sense, that's faith. Report an error in the passage at 49:36 Highlight the passage at 49:36

49:52 And we keep it, and for us we are content with that, you know, we are content with that. We think that should be enough, you know, to solve my problem. Or maybe we think, or maybe we think, you know, that will help me. So, Report an error in the passage at 49:52 Highlight the passage at 49:52

50:17 conceptual analysis. to solve my problem, you know, that will help me to alleviate my suffering, but unfortunately it does. Report an error in the passage at 50:17 Highlight the passage at 50:17

50:37 And non-conceptual analytical. Analytical conceptual and non-conceptual analytical. So the conceptual analyzing conceptually, it leads to a certain level, to a certain level. So to the level of faith and aspiration. But it doesn't lead really, doesn't take to the point of doing really something, abandon it. Report an error in the passage at 50:37 Highlight the passage at 50:37

51:04 it you know Report an error in the passage at 51:04 Highlight the passage at 51:04

51:08 So for that, one needs to look into it in a deeper way. So again, here we are talking about the mind. If we are meditating on the path, then when we meditate on the path, we need to think. We use concepts. That is conceptual. We need concepts. We conceptualize. When you are looking at the mind, then non-conceptual. Report an error in the passage at 51:08 Highlight the passage at 51:08

51:40 So, because what is the type of impact, what is the type of experience that we can say, right, that we understand a change is taking place, a change took place, is going to benefit. The impact, it is like when you may have heard the example of when you see a rope. Report an error in the passage at 51:40 Highlight the passage at 51:40

52:09 On the ground, on the floor, a rope put in a certain way, in the dark, you know, in the dusk, with a certain light, and you mistake by a snake, okay? The famous... So, we generate a certain fear, we generate a certain fear with regard to that object. So, anyway, the moment we get closer, closer, closer, closer, the moment we realize, see, the moment we realize that it's not a snake, it's a rope, yeah? Report an error in the passage at 52:09 Highlight the passage at 52:09

52:40 The moment we get close, that fear goes, right? So, did it go because of thinking? So it didn't go because it is a rope or a snake. No, to me it seems a rope. No, no, it is a snake. No, no, it is a rope. So, we can think, think, think, think, think, but the only way we can know whether or not it is a snake or a rope is only when you look. Report an error in the passage at 52:40 Highlight the passage at 52:40

53:05 Yeah? Only when we stick our nose, particularly me, you know, with my poor eyesight, I have to stick the nose on the... Then we can say, and the impact is strong, like when you mistake a scarecrow for a person and you are reluctant to go ahead, you know, you are afraid, but the moment, just by seeing, I'm sure we have experienced many, we have experienced this with different objects. Report an error in the passage at 53:05 Highlight the passage at 53:05

53:31 The moment we see is not what we thought, immediately there is something, it's a physical experience, right? It's physical, it's not. And that is... and that goes and that misperception goes forever you know you know it's very strong wow it's not a snake at all and even if you step back and you look again and it appears snake you know it's not Anyway, please. Report an error in the passage at 53:31 Highlight the passage at 53:31

53:58 once in Spain in Osiling know Osiling? Osiling? Spain? anyway please I think it's still the same, very rudimental, quite basic. And the toilet was really a toilet. It was something, you know, on the open, you know, on the open with a tiny small roof. And it was only in the morning, so just before breakfast, I need to go to the toilet. Report an error in the passage at 53:58 Highlight the passage at 53:58

54:34 And there was, you know, but of course, yeah. He came into play with my very poor eyesight. So it was like, I don't know, 20 meters. So what happened? It was raining. It was raining, but some, you know, some, the sun was shining through, kind of, you know, the clouds. Anyway, there was a bag of sawdust, you call? What do you call it, sawdust? Sawdust. There was a bag of sawdust, and I thought. Report an error in the passage at 54:34 Highlight the passage at 54:34

55:05 To my perception, it was a dog, you know. I thought it was a dog protecting from the rain. And I said, oh no, please, a dog. That's exactly where I was supposed to go. You know, I said, oh gee, a dog. Okay, I wait. I went inside, you know. I wait. And then I went back again, a dog. On one end, I was a bit afraid, but on the other end, I didn't want to disturb. Report an error in the passage at 55:05 Highlight the passage at 55:05

55:29 You know, I said, poor dog. You know. But then I couldn't wait. And so I took some stone, something small, and while walking, approaching the object. So as I was approaching with a fear, concern, with a confusion, I look, I look, I look. Immediately, the moment I get closer, I saw a bag. So no dog. Report an error in the passage at 55:29 Highlight the passage at 55:29

56:02 There was no dog. So immediately the fear, you see, the fear, you know, completely disappeared, completely. And then I went back. I did what I had to do, whatever. I went back and then I thought, let's see if I perceive it the same. So I went out and I look. Yes, still it was perceived as a dog, but I knew it was no dog, you know. So the perception, it was still the same. Report an error in the passage at 56:02 Highlight the passage at 56:02

56:32 Inside, in the heart, there was no doubt, no fear. Report an error in the passage at 56:32 Highlight the passage at 56:32

56:38 that's, now I forgot why I went all this. Yeah. Report an error in the passage at 56:38 Highlight the passage at 56:38

56:54 so conceptual the impact yeah the the impact when we i say as i mentioned before it looks like as if we know but in reality but it doesn't help yeah it makes sense but somehow you know we still find ourselves afraid worried and so forth because We have not produced that type of experience, that impact. In the example I made of the rope mistaken by a snake or the scarecrow mistaken by a person. Report an error in the passage at 56:54 Highlight the passage at 56:54

57:27 So in meditation, when we mindfulness awareness, in the practice of mindfulness awareness by attention, when we look at the mind, what is the concept? Then eventually come to the point when there is the impact. That's what is the concept. And therefore, when we know, as I mentioned earlier, if you remember, the feelings are always there. Report an error in the passage at 57:27 Highlight the passage at 57:27

57:52 We have good memory, bad memory, pleasant, unpleasant. There is a feeling because that is mind. We don't eliminate that. Still, the memory of a bad thing still manifests, but because we know exactly the nature of thought, the feeling is much weaker. Weaker. The concept of those characteristics, they are static, it is mistaken, it appears as if it is the actual thing happening, but it is not. Report an error in the passage at 57:52 Highlight the passage at 57:52

58:31 It appears like the example of a big painting. displaying everything but actually it's not everything happening, you know, again. Report an error in the passage at 58:31 Highlight the passage at 58:31

58:50 then when the mind Now here comes the so-called non-conceptual meditation. Report an error in the passage at 58:50 Highlight the passage at 58:50

59:04 To see what? Let's take now this concept again. And obviously, non-conceptual meditation. Report an error in the passage at 59:04 Highlight the passage at 59:04

59:09 And here, when we talk about concept, we are not simply talking about images, we are talking about nam-tok in Tibetan. Nam means the concept, the image, and tok means the thinking of it. So it means everything, the emotion, the picture, the thinking, the concept. Anger, it is the feeling, the wish to harm. Report an error in the passage at 59:09 Highlight the passage at 59:09

59:32 The unpleasantness, the unhappiness, thinking about what he did, what she did, what they've done and so forth. All this when we talk about Nam talk, thought. So this non-conceptually looking at this, because when we look at the mind, we are not looking at the mind because mind is just a name. Mind is just a name. It's the very thing that we experience that we call mind. Concept, sensation, you know. Report an error in the passage at 59:32 Highlight the passage at 59:32

1:00:03 Happiness, unhappiness, anger, patience, everything, that's mind. There is no mind apart from that, you know. So it's not like there is mind, a container, and inside, you know, the anger, the attachment, happiness, unhappiness, and so forth. Report an error in the passage at 1:00:03 Highlight the passage at 1:00:03

1:00:19 Yeah, we may produce such a perception because we say the mind is full of, or the mind is, and therefore, but this is a language. But in reality, it's not like that. So there is no mind container because mind is made of moment. One moment arises, one disappears. One moment arises, passes, one moment and gives rise to the next. Report an error in the passage at 1:00:19 Highlight the passage at 1:00:19

1:00:43 The next one to arise is to cease and so there is one arise. Arising, passing, arising, passing. That's the mind. Not a container. It is the perception as if it is a container because it's extremely fast. Like a video. We are in the land of... Report an error in the passage at 1:00:43 Highlight the passage at 1:00:43

1:01:03 movie production here right so we understand know when we watch a movie Shantideva, Shantideva, His Holiness the Dalai Lama and Lama Zopa Rinpoche. You know, talking, chatting and doing things and so forth. So same, the mind is extremely fast, you know, our mind is extremely fast. One moment of the mind can be divided, one moment like this can be divided in 64 parts, one moment like this. Rinpoche, Lama Zopa Rinpoche says 365, in accordance to Tantra. Report an error in the passage at 1:01:03 Highlight the passage at 1:01:03

1:01:57 But, so you can imagine how fast, you know, so the mind is extremely fast. But no matter how fast, it still arises and passes, arises and passes. So it's not many things happening at the same time, therefore it's not like a container. Report an error in the passage at 1:01:57 Highlight the passage at 1:01:57

1:02:17 So when we look, so the mind, the so-called concept, emotion, so we treat them equally now, is only with mindfulness, awareness, we can see. What is real, what is, yeah? How they manifest, yeah? How they manifest, right? How they exist, you know, like that. In what manner they exist. The example here, you know, in the teaching, we have the example of, exactly, it's a very good example of the waves, you know? Report an error in the passage at 1:02:17 Highlight the passage at 1:02:17

1:02:58 Waves, see, we look at, it seems, it looks like as if, as if all this concept, Emotions and so forth come from the mind. As if there is mind and the rest. But if we take the example, if we take waves, the waves manifest. So the waves, when the waves manifest, one can look first when the waves... When the ocean suddenly becomes calm, where do the waves go? Do they go down to the bottom of the sea to rest and to come back later? Report an error in the passage at 1:02:58 Highlight the passage at 1:02:58

1:03:47 No. That's clear, no? And when they come back, when they manifest, do they come back from the bottom of the sea or somewhere else? Someone bring them? Okay, here they are. A few thousand waves to agitate the ocean. So, The ocean, so the waves that manifest in the ocean, is a very clear, good example how things manifest, or how the mind itself manifests. Report an error in the passage at 1:03:47 Highlight the passage at 1:03:47

1:04:15 So it is due to the wind, yeah? It is because of the wind there is the play of the water, yeah? See, there is no really, there is no really waves going somewhere, coming from somewhere. Do we agree with this? We cannot say the waves are coming from the bottom of the ocean or from the east, the west, the south. And they don't go anywhere. It's simply an interesting thing. Report an error in the passage at 1:04:15 Highlight the passage at 1:04:15

1:04:43 So the sea can become extremely terrifying, like the mind, and can become extremely quiet. So one can sit on the boat and experience incredible peace. And based on the same... Place, object, can be extremely terrified when waves manifest. But when we look at the waves and the ocean that is calm, is there really any difference? Report an error in the passage at 1:04:43 Highlight the passage at 1:04:43

1:05:18 Waves and ocean? So what caused the waves to manifest and what caused them to subside is the wind. So whenever there is wind, the waves manifest. Report an error in the passage at 1:05:18 Highlight the passage at 1:05:18

1:05:34 When the wind comes down, they subside. So, subside. So, the waves, they don't go anywhere, they simply subside. So, same. Therefore, there is no need. You see, the point is, there is no need. It would be foolish when there is a rough sea to go and collect the waves and put somewhere else to make the sea calm. Report an error in the passage at 1:05:34 Highlight the passage at 1:05:34

1:05:58 Right? We are intelligent enough to know that. That is extremely stupid. We just wait, isn't it? We just wait when the wind calms, subsides, the waves subsides. There is no other way. So we are not going to employ some company with a huge boat to collect the waves and to take them away, apart, so I can have a calm sea. Report an error in the passage at 1:05:58 Highlight the passage at 1:05:58

1:06:23 We know that is stupid. We don't do that. But with the mind we do that. With the mind we try to do that. But the mind, meaning... The waves of anger, attachment, depression and so forth, happiness and unhappiness, it is like that. It is waves. It is the play of the mind that arises in dependence upon conditions like the waves in the ocean. Report an error in the passage at 1:06:23 Highlight the passage at 1:06:23

1:06:48 The condition is the wind. In the mind, the condition is the clinging. And therefore, that's the meaning. When we say non-conceptual meditation, I don't know how You know, there is a big, throughout history in Buddhism there has been a big, big debate, conceptual and non-conceptual. Big, big debate. You know, India, Tibet, Japan, everywhere. Report an error in the passage at 1:06:48 Highlight the passage at 1:06:48

1:07:16 You know, there is the misconception of. So, non-conceptual meditation, therefore, is nothing to do with no thinking. Many people think non-conceptual meditation means no thinking. Not at all. Yeah? Non-conceptual meditation also doesn't mean non-concept at all. It means, as the Sikhs, the Sikhs Zen patriarch put it very beautifully, it means non-attachment. Report an error in the passage at 1:07:16 Highlight the passage at 1:07:16

1:07:46 That's non-conceptual meditation. Non-conceptual meditation, attachment, the same thing. Because what produces the wind of thought, An emotion. So what produces the wind, what makes this thought concept arise, the happiness and unhappiness and so forth to arise, the mind manifests in many ways, is the wind of attachment. Report an error in the passage at 1:07:46 Highlight the passage at 1:07:46

1:08:10 So this is a very subtle attachment. It's really the cause of saṃsāra. It's the cause of existence. Therefore the cause of becoming. It's a subtle attachment. So there is a gross attachment to sight, sound, taste and so forth, and it is the subtle, innate attachment, addiction, that everything that arises, the mind follows. Report an error in the passage at 1:08:10 Highlight the passage at 1:08:10

1:08:38 We constantly engage, engage, engage, engage constantly, every single moment. So engagement, now for example you are engaging in the sense you have to, in order to understand what I'm talking about, you have to engage. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:08:56 to make a story, to make sense. So we are constantly engaged, whether it is useful or not useful, whether we need it or not. So we are constantly addicted. And therefore, moment we wake up, even in sleeping time, the mind constantly engages, engages, engages, which is synonymous with attachment. Yeah? So... We'll be And that's what produces the mind. We can say, what produces the mind? We can talk of producing the mind. The mind is product by engaging, by attachment, by this addiction to follow. Report an error in the passage at 1:08:56 Highlight the passage at 1:08:56

1:09:36 One moment arises and immediately the second, the third and so forth arise because it's like a chain. It cannot stop. So every single moment it leads to... This attachment to the craving to engage in the second moment, to produce the third, which you produce the fourth, which you produce, you know, infinite. So this is since beginningless time, yeah, Buddhist point of view, since beginningless time, since childhood, since we are born, if you like. Report an error in the passage at 1:09:36 Highlight the passage at 1:09:36

1:10:06 So there is a strong addiction to it. And that's what produce. So now... What stops? What stops conceptuality? What stops attachment? What does stop? What does help to stop? So here, in the practice of vipassanā is knowledge. We cannot stop with our hands because we cannot touch the mind. We cannot see the mind. We cannot taste the mind. What does stop it, therefore, is knowing. Report an error in the passage at 1:10:06 Highlight the passage at 1:10:06

1:10:42 Understand the mechanism, if you like, knowing. So when we know how it works, then one stops. You can take the example. So when the sea, when the ocean is rough and there are huge waves, the person who is sailing in the middle of the Pacific Ocean, what does he do? Does he fight the waves? No. He waits. There is nothing to do. He will be panicking, he will be afraid, but he does the most sensible thing. Report an error in the passage at 1:10:42 Highlight the passage at 1:10:42

1:11:09 Wait. Eventually, The wind subsides and when it subsides, calm by itself. There is no need, you know, there is no need to soothe the waves, to complain with the waves, to threaten the waves. Be careful when I arrive to the shore, you know. So you just wait. So in the non-conceptual meditation, so one observes what is taking place and you wait. Report an error in the passage at 1:11:09 Highlight the passage at 1:11:09

1:11:39 Therefore, one needs strong patience. With patience, so develop, you know, patience. So at the beginning one trusts, of course. At the beginning we don't know, now we just make sense maybe what I say. But when we are doing it, when we are doing it, we trust that and we wait. And then we see, one sees through experience that when there is a small turmoil, a strong turmoil, you know, like confusion, anger, you know, you name it. Report an error in the passage at 1:11:39 Highlight the passage at 1:11:39

1:12:09 So normally we fight. Normally we think, what shall I do? How can I solve it? Now, in the now, of course, see, if we are employing conceptual meditation, so we can look at the same thing, now the same situation with conceptual meditation, non-conceptual meditation. Let's say we are dealing with anger. Somehow, you know, it's more easy to understand this. Report an error in the passage at 1:12:09 Highlight the passage at 1:12:09

1:12:35 know, thing, stuff. So, conceptually we can deal with it and not conceptually. If we deal with this mental state conceptually, then this means that meditation serves to prevent the arisen. Report an error in the passage at 1:12:35 Highlight the passage at 1:12:35

1:12:57 Like Shantideva, in the patient chapter, many reasons why... The disadvantages of anger, the shortcomings of anger and so forth, you know, through thinking and actually the person who is making us angry in reality is suffering or gives so many reasons that one comes to the conclusion there is no reason to be angry. Report an error in the passage at 1:12:57 Highlight the passage at 1:12:57

1:13:20 So one prepares oneself and one, you know, and so that's, you know, prevent, yeah? So one prevents the arises or helps to, you know, to prevent the arises of anger. Report an error in the passage at 1:13:20 Highlight the passage at 1:13:20

1:13:37 But as we know, anger is very fast. We just become angry without even noticing. So then at that moment, what do we employ? Concept? So when it's about to burst, to explode? See, at that moment, if we bring up reason, we may end up even more angry. Because... Anger doesn't want to listen about Shantideva. I say, give me alone, Shantideva. What? No, no, no. At that moment, there is suffering taking place, pain, the abuse, whatever it may be. Report an error in the passage at 1:13:37 Highlight the passage at 1:13:37

1:14:11 And that's what we are dealing with. And that is the basis of anger. That is the very root of anger, is the unpleasant feeling. And that's why, see, again, what one sees, you tell me when I should finish. Anyway, it's... Report an error in the passage at 1:14:11 Highlight the passage at 1:14:11

1:14:30 With a non-conceptual approach, what do we see? So the non-conceptual approach means bare attention, simply noticing, without interfering with thinking. And of course, in order to understand. But because we are brought up, we are habituated, we are brought up, we only know how to know things through thinking. Report an error in the passage at 1:14:30 Highlight the passage at 1:14:30

1:15:01 We have not educated in another way, so if we want to know something, we think about it. So we don't know, we're never trained, we don't know knowledge through not thinking. We don't know. It is difficult to understand how it's possible. So we find it very difficult, absurd. But in this particular tradition, they say, the non-thinking, so pay attention. Report an error in the passage at 1:15:01 Highlight the passage at 1:15:01

1:15:31 So to pay attention actually is known as completeness. It means let the experience talk for itself. So instead of analyzing conceptually and trying to what is happening to me conceptually, what is going on conceptually, if one observes, just be attentive with what is taking place. So first of all, There is no reason, there is no need to think because it's taking place. So if something is taking place, what's the point of thinking about it? It's taking place. Report an error in the passage at 1:15:31 Highlight the passage at 1:15:31

1:16:09 That's the principle. That's the principle behind the need to think about. So when anger is taking place, it's taking place. So we know what is going on, something is taking place, therefore it gives an opportunity to look at it and know what is taking place. Because this is the only way we can know, because that's what we want to know anyway, what is taking place, what is happening. So when we look without interfering, one look without interfering. Report an error in the passage at 1:16:09 Highlight the passage at 1:16:09

1:16:53 so let's, so it's like. it's like someone you know someone is telling a story we interrupt all the time this person we never get a good picture you know every time the person oh yeah please oh yes then what you say so if we if we want to have a good picture what happened we let the person talk beginning to end so we have a complete picture then we can discuss about yeah so So what we normally do... Report an error in the passage at 1:16:53 Highlight the passage at 1:16:53

1:17:33 We are trying to causally interrupt what is taking place, what is telling us. Therefore, we don't have a good picture. And therefore, no matter how many times we have heard the disadvantage of anger, how bad it is, and so forth, we have not learned yet. know? Because we never let this is This experience really talks for itself to tell us, you know, because Buddha knows, the Lama knows, but we don't know. The only way we know is that this experience has to talk for itself, so to reveal to me, to reveal completely. Report an error in the passage at 1:17:33 Highlight the passage at 1:17:33

1:18:09 I have to let this experience manifest. But of course, we are so afraid. Normally we are very afraid. I cannot be angry. I am a monk. I am a Buddhist. You know? But here, it's not that we only allow anger to manifest. Not at all. Because it's mindful, anger manifests just enough to be known. Just enough to be known because you don't go into it. You step back. That's the quality of mindfulness. You step back. And by step back, you don't go into it. Report an error in the passage at 1:18:09 Highlight the passage at 1:18:09

1:18:45 You just pass it. And you have the chance to see what is happening, how bad it is. Report an error in the passage at 1:18:45 Highlight the passage at 1:18:45

1:18:54 So that's bare attention, mindfulness, bare attention, step back. Normally we don't, so we are into it, so it's too late. And the risk, therefore, what is the problem if we think too much while experiencing anger? The risk is that if we implement too much Shantideva, too much of meditation, too much of this while experiencing anger, the risk is to nourish it, because we are going into it, involuntarily. Report an error in the passage at 1:18:54 Highlight the passage at 1:18:54

1:19:20 We don't wish to, but somehow... Engaging, we go into it. As much as we hate it, we don't want to, we find ourselves into it. Because the only way, when we are experiencing, the only way to experience is to step back. But not step back by ignoring it, because if we ignore it, it's even worse. So we neither ignore, let's say, the anger, therefore we know it's anger, and we don't go into it. Report an error in the passage at 1:19:20 Highlight the passage at 1:19:20

1:19:53 So in what manner you don't go into it, but I don't think neither positively nor negatively. So neither negatively, oh anger is so bad, no positively, oh now anger, through this I can learn so many things and so forth. But at that particular moment, at that particular moment, it's very dangerous because the mind is like that. Report an error in the passage at 1:19:53 Highlight the passage at 1:19:53

1:20:15 The tendency to go into it, analyzing it, and that's where we fall. It's a trap. It is a trap, you know? So we get immediately caught up, angry already, shouting, emotional, or maybe we don't, but inside exploding. So the non-so-called conceptual approach is immediately one identifies, recognizes, and of course one will say, how do I recognize? Report an error in the passage at 1:20:15 Highlight the passage at 1:20:15

1:20:44 Through training. And how do you train? Well, in the context of a retreat, right? In the context of like a retreat of... And so, and then I finish. Report an error in the passage at 1:20:44 Highlight the passage at 1:20:44

1:21:23 Non-conceptually, therefore, when we let, for example, the anger talk for itself, what he's saying is, you know, we see one thing that we see, you know, become the object, not the subject, and we see that anger, the nature of it, is, there are two things. Report an error in the passage at 1:21:23 Highlight the passage at 1:21:23

1:21:43 Anger is that which harm, right, by definition. Anger is that which harm, is harmful intent. But we, The person, let's say, the person is angry, he doesn't wish to harm. We just wish to get rid of this pain. Yeah? The point is, we never intend as a person, so the anger harms. The anger harms the person because of ignorance. Report an error in the passage at 1:21:43 Highlight the passage at 1:21:43

1:22:17 Yeah? So the person, it harms. But we, the angry person, we don't Speak harsh words. We don't abuse because we want to harm. That is the indirect consequence of our ignorance. What we really want to do when we are angry is to get rid of this pain. So there is pain caused by the abusing words, whatever. And we want to get rid of this pain. In order to get rid of this pain, we say we abuse. Report an error in the passage at 1:22:17 Highlight the passage at 1:22:17

1:22:47 We say harsh words, leave me alone, whatever. But this thing which becomes harmful, right? You're following? That becomes harmful. It becomes harmful. But the motivation, our motivation is to is we hope that by saying that this pain is relieved. We hope that by even striking, by even abusing physically someone or speaking harsh, we hope is a way of taking this pain out. Report an error in the passage at 1:22:47 Highlight the passage at 1:22:47

1:23:17 So in reality we don't wish to harm but anger So through non-conceptual, therefore observing what is taking place, that's what is revealed. That's what one sees. So we have a better picture. That's what anger does. That's what I really think. That's what I really wish. That's what anger really does. So anger, if we know what anger is saying, really is anger at that moment, as I said, It's very difficult. Even that which helps anger can become very dangerous and becomes more angry. Because you become angry because you cannot stop it. Report an error in the passage at 1:23:17 Highlight the passage at 1:23:17

1:24:03 You know that. Sometimes even the wish to stop anger makes us even more angry because we fail. Therefore it's better not to even think about that. Forget about wanting to stop anger. So anger itself, anger just wants to be left alone. And therefore, because it is impermanent, transient, let me go. You know, many times, many times in the process of stopping anger, we just nourish it. Report an error in the passage at 1:24:03 Highlight the passage at 1:24:03

1:24:34 You know, many times they wish not to be angry. In reality, what he's doing is nourishing it. And we are not aware of it. And we end up more angry. But anger actually is just telling us when we look objectively. He said, leave me alone, don't say anything, neither bad nor good, just let me grow, let me manifest and then disappear. Report an error in the passage at 1:24:34 Highlight the passage at 1:24:34

1:25:05 That's what it is, it's a permanent, transient phenomenon. There's no anger when it goes, it doesn't go because we wish to go, it goes by itself. Neither anger comes because of... Guru, let me grow. Report an error in the passage at 1:25:05 Highlight the passage at 1:25:05

1:25:30 go. It's conditioning. So due to causing condition, it comes. And we see that. And when the meditator sees that, he came. Report an error in the passage at 1:25:30 Highlight the passage at 1:25:30

1:25:39 he let, know? Because one is mindful and does not engage, he is very short lived. So what makes the anger, for example, long-lived, one minute to a minute, is the engaging. So the less one engages, the shorter, because there's no fuel. Report an error in the passage at 1:25:39 Highlight the passage at 1:25:39

1:26:01 And therefore, die out. And therefore, in the non-conceptual meditation, eventually, what it is, is when one applies this method to whatever arises, and that is the same, we use the concept. We use the object anger, but it can be applied to depression, to anything. It's eventually short-lived. Everything is short-lived. So one sees how everything just arises and passes, arises and passes. It's painful, but it passes. So it does not increase. Report an error in the passage at 1:26:01 Highlight the passage at 1:26:01

1:26:35 So a collection of short-lived moments of pleasant, unpleasant, and so forth. So non-conceptually one understands, sees, that's what is the mind. You know, that's what is the mind. So it manifests in that way. So, as I say, it's not something that we can understand simply by thinking, but through observing. Yeah, and anyway, there could be other things, but anyway, we just... Report an error in the passage at 1:26:35 Highlight the passage at 1:26:35

1:27:07 It's Labor Day today, so I shouldn't work too much. So, Swiss way. In Switzerland, they work only half day during the labor day. Report an error in the passage at 1:27:07 Highlight the passage at 1:27:07

1:27:20 Thank you very much. My question Report an error in the passage at 1:27:20 Highlight the passage at 1:27:20

1:27:50 is, you mentioned about two ways, the one point concentration and the moment to moment. Can you... you, Venerable Antonio. My name is Kim. Report an error in the passage at 1:27:50 Highlight the passage at 1:27:50

1:27:58 explain the differences between the two? Yeah. From the 7th to the 19th of May, Vajrapani Institute. Report an error in the passage at 1:27:58 Highlight the passage at 1:27:58

1:28:17 no I'm joking that is what learns Report an error in the passage at 1:28:17 Highlight the passage at 1:28:17

1:28:22 When you talk about non-conceptual, shamatha, Right? We have shamatha vipassanā. Report an error in the passage at 1:28:22 Highlight the passage at 1:28:22

1:28:40 Shamatha, we have the Tibetan tradition and Theravāda tradition, but it's not correct. There is a different tradition. There is the early Buddhism tradition. It is important to know that there is not only Zen tradition, there is not only Tibetan tradition, there is not only Theravāda tradition, there is not only Dzogchen, so forth. Report an error in the passage at 1:28:40 Highlight the passage at 1:28:40

1:29:07 This is very, very important. Because we hear that Buddha, what is the characteristic of Buddha? What is the main quality of Buddha? Why is Buddha so much praised? Not simply for what he taught, but how he taught. Buddha taught in accordance to particular individual. Buddha used to give teaching to particular individual, which most of the time were in contradiction to what he said to the other one. Report an error in the passage at 1:29:07 Highlight the passage at 1:29:07

1:29:35 But because to that particular student it was effective, you know, it was effective, brought to liberation. And so now there is no anymore a supreme enlightened, there is no supreme nirmanakaya. There are Buddhas, His Holiness the Dalai Lama, but there is not Supreme Nirmanakaya manifesting a certain way without characteristics. But the Dharma has been taught with that in mind to fit different attitudes, different predispositions, characteristics and so forth. Report an error in the passage at 1:29:35 Highlight the passage at 1:29:35

1:30:10 So therefore it is up to the students now to recognize. But if one sticks only to... One tradition which is very important because it prevents confusion, but to ignore complete tradition, it may prevent the knowledge of something that may be very helpful to us, to you, to anybody. Right? So I made that, you know. Report an error in the passage at 1:30:10 Highlight the passage at 1:30:10

1:30:38 So I even say this. So there are different approaches. Normally in the Tibetan tradition we have shamatha, which is single-point concentration. We never hear about moment-by-moment concentration. But still within the Mahāyāna tradition, like in the Zen, Dzogchen, Mahamudra, when you meditate on there, you have moment-by-moment concentration. Report an error in the passage at 1:30:38 Highlight the passage at 1:30:38

1:30:59 Because you have to make the mind move. In order to, when you meditate on the mind, vipassanā, in the context of the mind, the mind has to move, otherwise it is absorption. See, single point concentration, it leads to absorption. And you can stay forever there. But, eventually, you have to come out from this absorption, the mind is still calm, but you have to intentionally make the mind move. Report an error in the passage at 1:30:59 Highlight the passage at 1:30:59

1:31:34 To meditate on vipassanā. You cannot. So, therefore, to analyze the mind, the mind has to move. Otherwise, because that is the mind. The mind is the various things that arise and pass. That is the mind. The mind has to move. At the same time, you have to be concentrated. Report an error in the passage at 1:31:34 Highlight the passage at 1:31:34

1:31:51 But why there is no distraction even though the mind is moving? Because here the distraction is referring to discursiveness. Report an error in the passage at 1:31:51 Highlight the passage at 1:31:51

1:32:05 In the chatting, that can be stopped even while the mind is moving. So, therefore, one can have a calm mind, peaceful mind, even though the mind is moving, as long as there's no discursiveness, what is happening, what is going on, and so forth. So, the point, because each moment arises, you're mindful, you're mindful, you're mindful, you're mindful. Of course, at the beginning it's not that easy. Report an error in the passage at 1:32:05 Highlight the passage at 1:32:05

1:32:35 But with time, become habitual. So, and this is, it doesn't take much to really, to some extent, a very small experience, like short, like 10 days retreat, one month retreat, you know, it doesn't need eons, yeah? You can actually see how it works. So, you discover, like, at the beginning, so, the moment-by-moment concentration is whatever arise, you don't engage. Report an error in the passage at 1:32:35 Highlight the passage at 1:32:35

1:33:04 So the person does engage, a total rise, everything let, so you let but don't engage, so a bit, you know, it's not easy. But you let, therefore moves, but you don't engage. By letting, you don't become too tense, too much lung, you know, therefore the mind is relaxed, you don't engage, you don't become distracted. Report an error in the passage at 1:33:04 Highlight the passage at 1:33:04

1:33:28 So letting and non-engaging, this is what you employ. Letting, non-engaging. So letting the mind manifest, non-engaging, but you are attentive. Thought, thought. For example, in the Theravāda tradition, in the Mahasi sadhu tradition, they use whatever, every single aspect you label it to help you, to help you. Report an error in the passage at 1:33:28 Highlight the passage at 1:33:28

1:33:51 Thinking, thinking. You are thinking about meeting, meeting. You are thinking about talking, talking. So these, when you label like that, It prevents engaging because you cannot have two states of mind at the same time. So the moment, talking, talking, pain, pain, distraction, distraction, everything you label, everything, everything. Report an error in the passage at 1:33:51 Highlight the passage at 1:33:51

1:34:14 So you may spend the entire session labeling, but then at the end of the session you look back and you notice what was hard, a struggle, but there was no emotion. There was no fear, there was no anger and so forth. So the second day, the third day, then of course it becomes more and more and more natural, this moment by moment concentration. Report an error in the passage at 1:34:14 Highlight the passage at 1:34:14

1:34:40 And that's what leads to single-point concentration. Because if we start straight away from zero to single-point concentration, we climb the wall after two minutes. Report an error in the passage at 1:34:40 Highlight the passage at 1:34:40

1:34:51 You know? Shamatha, just like that. Personally, I think it's very... That's why the Tibetans say... Why rather do bodhicitta, you know, than shamatha? Because you may spend months just... Report an error in the passage at 1:34:51 Highlight the passage at 1:34:51

1:35:06 But because then you say, but then when you have realized shamatha, you use it for vipassanā. Really? Just think if someone, if you are blessed and the Buddha came and gives you shamatha like that, boom. Do you think we'll use it for vipassanā? It's so blissful, so nice that you say, shamatha, vipassanā, who cares about it? You know, you just want to enjoy it. Report an error in the passage at 1:35:06 Highlight the passage at 1:35:06

1:35:30 That's the danger. But if you start from moment by moment, the point is, it's a bit, it's really, we can look different. Somehow we shamatha vipassanā, but also, it's also true that it's vipassanā shamatha. Because without vipassanā, how can we have shamatha? But many times we are, without shamatha, how can we have vipassanā? It's true. Without shamatha, how can we have vipassanā? It's true. In the sense, you cannot achieve Buddhahood. Report an error in the passage at 1:35:30 Highlight the passage at 1:35:30

1:36:02 But on a basic level, without vipassanā, how can you have shamatha? You just get lung. So the moment-by-moment concentration allows you to be mindful of whatever arises. So you know, that's vipassanā. On a very, very basic level. It's not the laton of Tibetan, it's different. You know, it's the basic vipassanā. Report an error in the passage at 1:36:02 Highlight the passage at 1:36:02

1:36:26 We don't have time now to discuss exactly what it is. But that's what is the difference, you know? So for us, it's very useful, moment by moment concentration, and it is good to start with moment by moment concentration. It is how to deal with discursiveness, and when discursiveness subsides, then it's easier to lead it to a single point. Report an error in the passage at 1:36:26 Highlight the passage at 1:36:26

1:36:56 Thank Report an error in the passage at 1:36:56 Highlight the passage at 1:36:56

1:37:05 you, Venerable Antonio, for your discussion. You opened a discussion on anger. And close it. Report an error in the passage at 1:37:05 Highlight the passage at 1:37:05

1:37:20 I'm very fascinated as a subject of Western psychotherapy for many years in trying to explore and understand my anger. From what I gathered from you, it sounds like it's more important to just notice the anger as opposed to understand it. And I'm just wondering... Is that to say that there is no benefit from really understanding your anger and is that because emotions are just fleeting and they come and go? Report an error in the passage at 1:37:20 Highlight the passage at 1:37:20

1:38:01 You mean there's no benefit to understanding anger conceptually, like by thinking? Yeah, or just to understand where it comes from or why it happens so it doesn't recur in your life. Yes. Report an error in the passage at 1:38:01 Highlight the passage at 1:38:01

1:38:15 Depend. Yes and no. What is important is, Buddhist point of view, that is really the difference between, so when you talk about benefit, now there's Buddhism, psychology, there's a big thing, maybe in America. Report an error in the passage at 1:38:15 Highlight the passage at 1:38:15

1:38:39 They tend to marry, somehow they really want to marry, Buddhism and psychology. Somehow they want to bring them to the altar. And be celebrated by God and Buddha. Do you Buddhists want to marry psychology? Yeah. And you do psychology want to? Yes. Okay. I declare you wife and whatever. Really, there was an effort to marry Buddhism and psychology. So the fact that, the point is we should not miss the benefit. Report an error in the passage at 1:38:39 Highlight the passage at 1:38:39

1:39:10 If we say that, well... Psychology, for example, doesn't work according to Buddhism. But it has other benefits. It has other functions. They have different functions. So we should not miss the two. Report an error in the passage at 1:39:10 Highlight the passage at 1:39:10

1:39:28 They have very different functions. So psychology has its functions. Psychology, for example, is good to make you sit, to introduce, to let you come in the room and you feel comfortable. Yes, whatever. You know, he has his benefit, his merit, his function. Buddhism has a different function. So we should not try to mix it up. Buddhists look, well, let's say, in Buddhism you sit spine straight, psychology is you lay down. Report an error in the passage at 1:39:28 Highlight the passage at 1:39:28

1:39:57 Now, this is a big difference. That's a big difference. Yeah, yeah. Extremely, huge difference. Because, now, sitting cross-legged, there are different meanings. meaning, no? Report an error in the passage at 1:39:57 Highlight the passage at 1:39:57

1:40:16 example, tantric point of view is a huge meaning, sitting cross-legged, that is, it symbolizes keeping jealousy under control, anger under control, the head not to bend forward, not to bend backward, is craving desire. So, spine straight is to... Symbolize keeping under control, confusion, ignorance. Because this is really the best way to observe, not necessarily to think, because think we can think like this, you see. Report an error in the passage at 1:40:16 Highlight the passage at 1:40:16

1:40:54 Sometimes, like analytical meditation, sometimes we find it very difficult. We can analyze lambring like this, why not? So sometimes, but this is extremely good, the mind alert to look at the mind. Meaning the attachment, that's what we are talking about. So the approach is different, physically. Because this is actually what it means. Report an error in the passage at 1:40:54 Highlight the passage at 1:40:54

1:41:21 And that's what symbolizes the Buddha sitting like that. In the Praise to Buddha Shakyamuni we read, endowed with perfect control, perfect conduct. See, perfect conduct. Fearlessness, that's what it symbolizes. So it means, when one sits like this, it means I'm not afraid. I'm ready to face it. Sitting like this means I'm ready to face the mind. Report an error in the passage at 1:41:21 Highlight the passage at 1:41:21

1:41:49 When you lay down, you say, please you do, you know, you help me. You lead me. I am trusting in you, the person who is, you know. Here it is, I'm totally entrusting on myself, of course you have the Guru, the Lama and so forth, the Buddha, but it's, I'm afraid, I'm... Not afraid, whatever arises, fear, anger, I'm going to face it. So, sitting like this. So it's a big difference. So, the thing is, in Buddhism, see, the point is I really don't know, but I just hear a lot about psychology. Report an error in the passage at 1:41:49 Highlight the passage at 1:41:49

1:42:27 I don't know about psychology, you know more than me. But it seems that you go to a psychologist, a psychotherapist, if you have a particular problem, right? You know, something bothering, something... There is a particular thing, not just, okay, this particular thing could be, I'm just unhappy, right? But still it's a particular thing. So in Buddhism, in accordance to Buddhism, we don't experience just one problem, we experience infinite problems, and none at the same time. Report an error in the passage at 1:42:27 Highlight the passage at 1:42:27

1:42:58 So we have a billion problems and no problems, because it is exactly the same example of the waves in the ocean. In the ocean you can have billions of waves, but when the wind subsides, where are the waves? So you can have, you know, you look at the Pacific, I just crossed in 14 hours, I'm still jack-legged from Sydney, 14 hours flight, you know, that's a big ocean. Report an error in the passage at 1:42:58 Highlight the passage at 1:42:58

1:43:24 Imagine how many waves there could be there. You know, how terrifying. But yet, when it is calm, 7,000 miles, it's calm. Where are the waves? Nowhere. Really, nowhere. Not on the bottom of the ocean. There's no waves at all. So the poor means that occasionally, the point is, we occasionally wave the waves and occasionally we become angry. Report an error in the passage at 1:43:24 Highlight the passage at 1:43:24

1:43:54 So you see, there is no anger in us at all. There is no anger inside me because it's a product. If something is a product, Report an error in the passage at 1:43:54 Highlight the passage at 1:43:54

1:44:06 If something is a product, it means it has to be newly produced. That's why it exists already. You don't produce. You produce that which is not. We produce that which does not exist. Right? If something exists, okay, you produce a similar one. You know what I mean? If something is a product, it means when you produce something, it's a moment where it wasn't there. Right? Report an error in the passage at 1:44:06 Highlight the passage at 1:44:06

1:44:32 That's product. So we produce that which wasn't there. So we produce. Yeah? So there was a moment, it is always a moment where this microphone wasn't there, this chair wasn't there. So everything is a product. So if we agree that anger is a product, then there must be a moment where anger wasn't there. And the moment when anger wasn't there was like five minutes ago. Report an error in the passage at 1:44:32 Highlight the passage at 1:44:32

1:44:57 So let's say you become angry now. minutes ago, you were not angry, which means they were not angry at all. Because if you say, yeah, but there is still something there. And then, as you know, this is very much producing the coming from a sprout. Report an error in the passage at 1:44:57 Highlight the passage at 1:44:57

1:45:18 So anger does not produce itself. You see, anger is produced by something else than anger. it looks like anger producing itself. So there is something there in us which Which sometimes from time to time pop up, you produce this anger and then subside, but still there and you produce it. So therefore anger is always in us. Report an error in the passage at 1:45:18 Highlight the passage at 1:45:18

1:45:41 But if it is produced, if anger is produced, there must be a moment when there was no anger. Produced means newly product. So therefore it is, what we have is the tendency, the habit, but put it another way, more simple maybe. If we take Report an error in the passage at 1:45:41 Highlight the passage at 1:45:41

1:46:05 Before building, if we take a house, before when we build a house, where do we label and perceive it? House. The moment we finish, right? The moment we finish with the roof and everything, we say house. But before that, where is the house? Report an error in the passage at 1:46:05 Highlight the passage at 1:46:05

1:46:25 There is no house, yeah? There is building up, there is parts, walls, doors. But even more important, if you dismount, When we dismount that phenomenon we call house, where does the house go? Where does the phenomenon house go? Somewhere? And stay somewhere? And when we build, come back again? Or simply evaporate, vanish? See, when this phenomenon that we call house collapse or vanish or dismount, there is really no going, no going. Report an error in the passage at 1:46:25 Highlight the passage at 1:46:25

1:46:57 So there is really no going of house, there is no coming of house. It's just a conditioning thing. It comes about. Only, see, the so-called house, it comes about only when they condition together. When they condition together, no house. You follow? When they condition, house. Condition, no house. Anger, same. When they condition, the unpleasantness, the bad mood, someone unknow you, all these conditions together, angry. Report an error in the passage at 1:46:57 Highlight the passage at 1:46:57

1:47:26 These things go away, no anger. Where is anger? Nowhere. So, nowhere. So now, To understand this, the best way is to observe. Then, the point is now, this is to understand, but then how does conceptual meditation, or psychology if you like, how does it benefit? How do you fit? When you think about the disadvantages. So in order to have the strength. Report an error in the passage at 1:47:26 Highlight the passage at 1:47:26

1:48:01 So, in order to have this, because to be mindful and always attentive is very, very difficult, we need lots of patience, lots of patience, very difficult, we need enthusiasm, we need effort, we need patience. What does produce that? What does cause this? That is what is called proper thinking, correct proper thinking. Report an error in the passage at 1:48:01 Highlight the passage at 1:48:01

1:48:24 So, the disadvantage of anger, how bad, what it does, and so forth, you know. Then you build up, you know, the motivation. So you build up the motivation to face the anger in that way. But the point is, but in Buddhism it's more how it arises than why. The why is there is no end to it. It's a bottomless well. Why, why, why. That's the point. See, in meditation, if you, you know, that's very much the conceptual approach. Report an error in the passage at 1:48:24 Highlight the passage at 1:48:24

1:48:56 There's no end to it. Why? Report an error in the passage at 1:48:56 Highlight the passage at 1:48:56

1:49:47 we dedicate the merit. well, let's get him Report an error in the passage at 1:49:47 Highlight the passage at 1:49:47

1:49:50 So that we may be able to understand, appreciate the non-conceptual way of looking at the mind, which is the direct one. Report an error in the passage at 1:49:50 Highlight the passage at 1:49:50

1:50:05 So that shows very clearly how the mind works, how it manifests. So we dedicate this merit to be able to come in contact with this teaching, to be able to put it into practice and to succeed. Report an error in the passage at 1:50:05 Highlight the passage at 1:50:05

1:50:51 Can Report an error in the passage at 1:50:51 Highlight the passage at 1:50:51

1:51:02 you say a little bit more, do a little advertisement about Vajrapani, what you're doing there? Self-promoting myself? Yes. Okay. Self-promoting. Report an error in the passage at 1:51:02 Highlight the passage at 1:51:02

1:51:15 It's going to be a wonderful retreat. Fantastic. So, what do you want to know? What's the point of doing it? There is no point. There is no point in doing it. Really. It starts the 7th? 7th? Report an error in the passage at 1:51:15 Highlight the passage at 1:51:15

1:51:34 Wednesday. Which is? 7th. 6th. Okay. 6th evening. Yeah, 10 days. It's 10 days. Yes, 10 days. Vajrapani Institute. Report an error in the passage at 1:51:34 Highlight the passage at 1:51:34

1:51:49 title is Vipassanā in Basic Mahamudra, it's called. Basically, it was what we talked tonight. It's about what we have talked tonight, yeah. to practice that. Report an error in the passage at 1:51:49 Highlight the passage at 1:51:49

1:52:05 everything, away as well. will be to be consumed everything to take away as well. Report an error in the passage at 1:52:05 Highlight the passage at 1:52:05

1:52:16 This is not a drop-in class. You're there for the entire 10 days, is that right? I want to make sure. Report an error in the passage at 1:52:16 Highlight the passage at 1:52:16

1:52:27 Yes, otherwise, yes, complete. Report an error in the passage at 1:52:27 Highlight the passage at 1:52:27

1:52:32 Thank you. Thank you very much. Report an error in the passage at 1:52:32 Highlight the passage at 1:52:32