Special Insight 1: Wisdom of Emptiness (17 May 2011)

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1:48 Thank you for braving the cold, wet weather to come tonight. Report an error in the passage at 1:48 Highlight the passage at 1:48

1:57 So let's set our motivation for tonight. Report an error in the passage at 1:57 Highlight the passage at 1:57

2:17 Bodhicitta motivation to Report an error in the passage at 2:17 Highlight the passage at 2:17

2:27 attain complete enlightenment of Report an error in the passage at 2:27 Highlight the passage at 2:27

2:35 all our obscurations and defilements and the development, the full development of all of our qualities without Report an error in the passage at 2:35 Highlight the passage at 2:35

2:56 exception. The Report an error in the passage at 2:56 Highlight the passage at 2:56

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4:06 praise to Manjushri in the white book on the first page. Report an error in the passage at 4:06 Highlight the passage at 4:06

4:20 Obeisance to my guru and protector Manjushri. Who holds to his heart a scriptural text symbolic of his seeing all things as they are. Whose intelligence shines forth as a sun, unclouded by delusions or traces of ignorance. Who teaches in sixty ways with the loving compassion of a father for his only son. All creatures caught in the prison of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. Report an error in the passage at 4:20 Highlight the passage at 4:20

4:45 You whose dragon thunder-like proclamation of Dharma. Arouses us from the stupor of our delusions and frees us from the iron chains of our karma. Who wields the sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You, whose princely body is adorned with 112 marks of a Buddha, who has completed the highest perfection of a bodhisattva, who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 4:45 Highlight the passage at 4:45

5:15 O Marapatanadeva. Report an error in the passage at 5:15 Highlight the passage at 5:15

5:34 With the brilliance of your wisdom, O compassionate one, illuminate the darkness in closing my mind. Enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. And then the Heart Sūtra in the Gold Book on page 76. Report an error in the passage at 5:34 Highlight the passage at 5:34

6:08 I prostrate to the Arya Triple Gem. Thus did I hear at one time, the Bhagavan was dwelling on Mass Vulture's mountain in Rajgriya, together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called profound perception. Report an error in the passage at 6:08 Highlight the passage at 6:08

6:28 Also at that time, the Bodhisattva Mahasattva Arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature. Then through the power of Buddha, the venerable Shariputra said this to the Bodhisattva Mahasattva Arya Avalokiteshvara. How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom? Report an error in the passage at 6:28 Highlight the passage at 6:28

6:55 He said that, and the bodhisattva, mahasattva, Arya Avalokitesvara, said this to the venerable Shariputra. Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature. Report an error in the passage at 6:55 Highlight the passage at 6:55

7:19 Form is empty, emptiness is form. Emptiness is not other than form. Form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors and consciousness are empty. Shariputra, likewise, all phenomena are emptiness, without characteristic. Unproduced, unceased, stainless, not without stain, not deficient, not fulfilled. Report an error in the passage at 7:19 Highlight the passage at 7:19

7:45 Shariputra, therefore, in emptiness, there is no form, no feeling, no discrimination, no compositional factors, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind, no visual form, no sound, no odor, no taste, no object of touch and no phenomenon. There is no I element and so on, up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance and so on, up to and including no aging and death and no extinction of aging and death. Report an error in the passage at 7:45 Highlight the passage at 7:45

8:22 Similarly, there is no suffering, origination, cessation and path. There is no exalted wisdom, no attainment and also no non-attainment. Shariputra, therefore, because there is no attainment. Bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end point of nirvāṇa. Report an error in the passage at 8:22 Highlight the passage at 8:22

8:46 All the Buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. Report an error in the passage at 8:46 Highlight the passage at 8:46

9:12 The mantra of the perfection of wisdom is declared, tayata om gate gate paragate parasangate bodhisoha. Shariputra, the bodhisattva, mahasattva should train in the profound perfection of wisdom like that. Then the Bhagavan arose from that concentration and commended the Bodhisattva, Mahasattva, Arya Avalokitesvara, saying, Well said, well said, son of the lineage, it is like that. Report an error in the passage at 9:12 Highlight the passage at 9:12

9:39 It is like that. One should practice the profound perfection of wisdom just as you have indicated. Even the Tathagatas rejoice. The Bhagavan having thus spoken. The venerable Sharivadiputra, the Bodhisattva, Mahasattva, Arya, Avalokiteshvara and those surrounding in their entirety along with the world of gods, humans, asuras and Gandharvas were overjoyed and highly praised that spoken by the Bhagavan. Report an error in the passage at 9:39 Highlight the passage at 9:39

10:07 And then refuge in bodhicitta on the bottom of page 88. I'm sorry, 98. Report an error in the passage at 10:07 Highlight the passage at 10:07

10:20 I go for refuge until I'm enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. Report an error in the passage at 10:20 Highlight the passage at 10:20

10:52 By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 10:52 Highlight the passage at 10:52

11:13 So last week we started talking about the mind-only school, the Chittamatra school. So just a quick review of the schools we've gone through so far, starting with the Vibashika and the Sotrantaka schools. Those are the Hinayana vehicle schools. Report an error in the passage at 11:13 Highlight the passage at 11:13

11:37 And the Vibashikas say that everything is composed of these partless particles. All of the material things are composed of these partless particles. So there are these building blocks upon which everything else is composed. So physical things are composed of partless particles and minds are composed of partless moments of consciousness. Report an error in the passage at 11:37 Highlight the passage at 11:37

12:02 And then we moved on to Sotrantika. Or the Sūtra School where they talked about ultimate truth as being functioning things, those things, the objects of the senses, the things that we see, hear, smell, touch. And they say that things exist as they appear to the sense consciousnesses in general. Report an error in the passage at 12:02 Highlight the passage at 12:02

12:32 Things exist. Out there, external to the mind, waiting for us to experience them. So that's how we generally see the world. Report an error in the passage at 12:32 Highlight the passage at 12:32

12:44 And then both the Vaibashikas and the Sotrantikas say that what we need to do to achieve liberation is to realize the selflessness of persons, which is the lack of the self-sufficient, substantially existent self. The person. That seems to exist as the controller or the boss of the aggregates of the body and the mind. Report an error in the passage at 12:44 Highlight the passage at 12:44

13:15 And then we move to chitta matra. So when we're moving to the Mahāyāna schools, so they not only assert a selflessness of persons, but also a selflessness of phenomena. Report an error in the passage at 13:15 Highlight the passage at 13:15

13:31 So chitta matra would say, in order to achieve liberation. We need to realize the selflessness of persons, which is the lack of the self-sufficient, substantially existent self. The lack of the self-sufficient, well the self-sufficient, substantially existent self only applies to people and beings, beings who have a mind, the person or being who seems to be in charge of the body and mind. Report an error in the passage at 13:31 Highlight the passage at 13:31

14:03 We don't have that same conception toward inanimate objects. We don't have a conception that there's a cup in the middle of this, kind of in charge of its parts, watching out over the parts. It doesn't seem like there's a cup that exists first that possesses its parts, whereas it seems like with the person, there's a person that exists first. Report an error in the passage at 14:03 Highlight the passage at 14:03

14:31 That has a body and mind. And so that's the person that we're negating. Then self-sufficient self is that person that seems to exist first and then has the body and the mind. Report an error in the passage at 14:31 Highlight the passage at 14:31

14:52 And then Chittamatra then goes beyond that and says, okay, well there's also a selflessness of phenomena. We need to realize the selflessness of phenomena if we want to become a Buddha in order to benefit all sentient beings. Report an error in the passage at 14:52 Highlight the passage at 14:52

15:10 There's one school of chita mantra that says that once you attain liberation and then you die, your continuum ceases to exist. It goes out like the flame of a lamp and so you can't help anybody because you stop existing, according to one of the schools of chita mantra. The other school of chita mantra says, No, you don't stop existing, right? You stay in this nirvāṇa without remainder and then at some point the Buddhas will wake you up and say, hey, your path isn't done yet, right? Report an error in the passage at 15:10 Highlight the passage at 15:10

15:51 You need to enter the Vamahayana vehicle and become a Buddha. Report an error in the passage at 15:51 Highlight the passage at 15:51

15:57 So there are two schools of thought that there are three, well, let's not go into that. Report an error in the passage at 15:57 Highlight the passage at 15:57

16:06 So anyway, so there's one school of thought that says that, If you follow the Hinayana vehicle, that's your ultimate aim and that's where you stop. You get to liberation or nirvāṇa and then you die and then you cease to exist. Report an error in the passage at 16:06 Highlight the passage at 16:06

16:25 But then the other schools say, no, you're not finished yet. Even if you get to nirvāṇa, you need to ultimately enter the Mahāyāna vehicle and become a Buddha. And then a Buddha can manifest in countless forms in order to benefit. Report an error in the passage at 16:25 Highlight the passage at 16:25

16:41 Suryodomachas say, in order to achieve Buddhahood, we need to realize two things. So the lack of the subject and object as being different entities. Report an error in the passage at 16:41 Highlight the passage at 16:41

16:58 The lack of the subject and object as being different entities. Report an error in the passage at 16:58 Highlight the passage at 16:58

17:05 So the subject being the mind, the Report an error in the passage at 17:05 Highlight the passage at 17:05

17:13 mind and the object that the mind is apprehending. Are not different entities. What does that mean? The mind and the object that that mind is apprehending are not different entities. They say that there are no external objects. There aren't Report an error in the passage at 17:13 Highlight the passage at 17:13

17:46 these objects out there waiting to be experienced. So before we walked in the room, Before anyone walked in the room, there weren't all these objects waiting for us to perceive, Report an error in the passage at 17:46 Highlight the passage at 17:46

18:06 external objects. So they say that the reason we perceive objects is because of the ripening of a karmic imprint or a latency. So due to the ripening of karma, the object... And the mind perceiving the object come into existence simultaneously. Report an error in the passage at 18:06 Highlight the passage at 18:06

18:34 So due to the karma ripening, the object and the mind perceiving that object come into existence simultaneously. So it's not that the object exists first and then we perceive it, according to Chittamatra. It comes into existence with the ripening of our karma. So this Report an error in the passage at 18:34 Highlight the passage at 18:34

19:02 is radical, right? Report an error in the passage at 19:02 Highlight the passage at 19:02

19:06 Part of this is based on what we talked about last week about how chitta mantras say there are no externally existing partless particles. Report an error in the passage at 19:06 Highlight the passage at 19:06

19:16 When they take a partless particle posited by bashika, they say, oh, well, that particle that you think is partless, well, that has parts. If that particle touches another particle, then... Does it touch one, right? If it's, if it doesn't have parts, then, I'm going to explain this. Let's say if one part. Report an error in the passage at 19:16 Highlight the passage at 19:16

19:55 So, Report an error in the passage at 19:55 Highlight the passage at 19:55

20:02 right, Report an error in the passage at 20:02 Highlight the passage at 20:02

20:29 so the Vaya, or the Chita Matras say, okay, well, if, right, this particle in the middle touches the one to the side, right, and so does it. If it just touches one side of it, that means that they have parts, right? Because there's one side, their sides. Report an error in the passage at 20:29 Highlight the passage at 20:29

20:53 And that's, if that's how, you know, the objects that we see, if the objects we see are a conglomeration of these partless particles, they need to not occupy the same space. But if they're partless, then they can't just touch one side. Report an error in the passage at 20:53 Highlight the passage at 20:53

21:14 If two particles touch, they would have to occupy the same space if they were partless. Because they couldn't have sides, east side and west side. Report an error in the passage at 21:14 Highlight the passage at 21:14

21:28 So the Chita Mantras say there are no partless particles, right? No partless particles that things are composed of. Report an error in the passage at 21:28 Highlight the passage at 21:28

21:43 So things, everything that we experience, all the objects that we experience are a result of our karma ripening. And it's similar to a dream, that we have all of these experiences without something external that would be existing. In a dream, things appear very vividly, they seem to function, we have emotions about them, and there's nothing externally that corresponds to the dream objects. Report an error in the passage at 21:43 Highlight the passage at 21:43

22:18 So similarly with Chita Matra. It's similar to that, but a dream is not the same as the waking state. Because in a dream, things don't function. If I punch Report an error in the passage at 22:18 Highlight the passage at 22:18

22:44 David in the arm in my dream, it's not going to affect David. But in the waking state... If I punch David, it will hurt the actual David. So there's a difference between the waking state and the dream state, is that in the waking state, things do exist and function. They just don't exist externally to the mind, but they do exist. They do function. Report an error in the passage at 22:44 Highlight the passage at 22:44

23:39 Gives a nice commentary on how I'm Report an error in the passage at 23:39 Highlight the passage at 23:39

23:47 so original I use the cup. Everybody uses the cup. How when we all look at this cup, it seems that we're looking at a common object that exists external to the mind. And he says it seems like there's a common object if you don't analyze. But if you analyze... Report an error in the passage at 23:47 Highlight the passage at 23:47

24:13 It's apparent that we're all seeing something different. We don't all have the same experience of cup. We have a different angle. We have different preferences. Some of us would think it's an attractive cup and others would think it's an unattractive cup. We might have stories about, oh, I used to have a cup like that. Report an error in the passage at 24:13 Highlight the passage at 24:13

24:36 Or not. Report an error in the passage at 24:36 Highlight the passage at 24:36

24:41 But according to Shida Mantras, no two beings can see things in exactly the same way. So we're all having a different experience. Report an error in the passage at 24:41 Highlight the passage at 24:41

24:57 So they say, there's Report an error in the passage at 24:57 Highlight the passage at 24:57

25:05 16 people in this room, so there are 16 cups. Because we're all perceiving something different. And there's only a common cup if we don't analyze and think about it. But actually... There are 16 different experiences, right? There are 16 different cups according to Chita Mantra. Report an error in the passage at 25:05 Highlight the passage at 25:05

25:30 And Prasangika wouldn't say much different from that, right? There's still, according to Prasangika, 16 different perceptions, right? Report an error in the passage at 25:30 Highlight the passage at 25:30

25:42 And the reason we all have a different perception is because of our karma, right? Our previous conditioning and all of that, right? But there's no question that we all have a different perception and that we don't see things the way they actually exist. We don't actually see things the way they exist. Like we talked about last time, we know that this is composed of atoms in space and things like that. Report an error in the passage at 25:42 Highlight the passage at 25:42

26:20 We know that... The solidity of the object, the apparent solidity of the object, it doesn't actually exist the way it appears. So if we don't perceive things the way they actually are, then why do we perceive things the way we do? Report an error in the passage at 26:20 Highlight the passage at 26:20

26:50 Yeah, I mean karma just makes sense, right? We see things through our lens of karma conditions, etc. Report an error in the passage at 26:50 Highlight the passage at 26:50

27:18 Right, karma. Because if you looked at why would we see things differently, there would be nothing from the side of the cup, right? And nothing external to us. So it would have to be within our own, something within this person that doesn't exist. Report an error in the passage at 27:18 Highlight the passage at 27:18

27:43 Well, the person exists. Yeah, the person does exist. But just not the way we think it exists. Yeah. Right. So, according to chitta mantras, things appear due to the ripening of our karma. Report an error in the passage at 27:43 Highlight the passage at 27:43

28:02 Also, according to prasangikas, right? That we, you know, the appearances, all the appearances to our mind is a ripening of our karma. Right? Kishitek Chok says, it's just different. Prasangika and chitta mantra have a different way of explaining it. Right? But... Common to both schools is that our perceptions are a result of our karma, the way we see things as a result of our karma, appearances, karmic appearances. Report an error in the passage at 28:02 Highlight the passage at 28:02

28:33 I just had a quick question regarding the Chita Mantra view of things, of the object and the observer arising or coming into existence simultaneously. Is that a moment-to-moment thing? Then they go out of existence as well. So each moment is, or each encounter, because if they just come into existence, then the object would stay, right? Report an error in the passage at 28:33 Highlight the passage at 28:33

28:59 If that consciousness, well no, I guess, yeah, if it's all, if they're interconnected, then the moment, the consciousness, the next moment of consciousness, it would rely on that object arising again. I'm not sure. I'm not sure. I haven't read anything about... These karmic imprints, are they constantly ripening 65 times every finger snap? Report an error in the passage at 28:59 Highlight the passage at 28:59

29:35 Have you heard anything? They do. Report an error in the passage at 29:35 Highlight the passage at 29:35

29:46 Karma is kind of mind-blowing if you try to think about how it all works. Report an error in the passage at 29:46 Highlight the passage at 29:46

29:55 That makes sense to me. If that karma finishes to perceive in the object, then you won't perceive in the object. Report an error in the passage at 29:55 Highlight the passage at 29:55

30:09 Every moment is a result of our karma. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:19 So you need the karma. Report an error in the passage at 30:19 Highlight the passage at 30:19

30:28 And Betty had her hand up. Report an error in the passage at 30:28 Highlight the passage at 30:28

30:35 Well, I'm confused. How do we experience the universe with each other then? I mean, if I sit down with you with a banana split, I'm eating a banana split. What are you eating? Report an error in the passage at 30:35 Highlight the passage at 30:35

30:48 So yeah, so we experience when we commonly perceive something, like all of us in this room commonly perceive a room, right? And people and all of that. So, well, I'm assuming that you guys are perceiving a room. But if we are, right, then that is a result of collective karma. There's collective karma. So the common objects, the quote-unquote common objects that we perceive is a result of collective karma ripening. Report an error in the passage at 30:48 Highlight the passage at 30:48

31:26 And our unique perceptions are a result of individual karma ripening. So what we're perceiving right now is a combination of our collective karma and our individual karma. Report an error in the passage at 31:26 Highlight the passage at 31:26

31:45 That's what the chita mantras would say. So common objects are a result of collective karma. Individual unique objects, unique to the way we're perceiving things as a result of our individual karma. So it's almost as if we're all dreaming the same dream with collective karma. Well, not the same dream, but a similar dream. Report an error in the passage at 31:45 Highlight the passage at 31:45

32:15 So chitta mantras would not say that my mind is the only one that exists. Report an error in the passage at 32:15 Highlight the passage at 32:15

32:27 All of you guys are just a figment of my imagination. There are an infinite number of different consciousnesses, an infinite number of different beings, specifically different consciousnesses. And they truly exist. They inherently exist. Report an error in the passage at 32:27 Highlight the passage at 32:27

32:59 So when prasangikas criticize the chitta matras, they criticize them on two different levels. The main criticism is, On the side of the mind, when they say chitta mantras, they didn't go far enough. Chitta mantras say there are no external objects, but they say that the mind inherently exists. They didn't negate the inherent existence of the mind. So prasangikas spend a lot of time refuting the inherent existence of the mind when they refute chitta mantra. Report an error in the passage at 32:59 Highlight the passage at 32:59

33:48 But with regard to external objects, Prasangikas say, oh, but external objects, they conventionally exist. You know, we all, you know, we can say conventionally they exist. They don't ultimately exist, but they, because nothing ultimately exists, right, according to Prasangika. But Prasangikas would say, but external objects conventionally exist. Report an error in the passage at 33:48 Highlight the passage at 33:48

34:18 We experience external objects and the aria who's in meditative equipoison emptiness doesn't refute the external objects. Report an error in the passage at 34:18 Highlight the passage at 34:18

34:37 So Prasanghikas would say the cup doesn't exist from its own side. It exists externally to the mind but it doesn't exist from its own side. So we'll talk about that when we get to Prasanghikas. Report an error in the passage at 34:37 Highlight the passage at 34:37

34:56 So are we all? Okay with that? I mean, not that we've necessarily realized it, right, but we kind of get that. All right. So in Report an error in the passage at 34:56 Highlight the passage at 34:56

35:16 all of the schools, there's a person that exists and a person that doesn't exist. There's a person that exists and a person that doesn't exist, right? None of the schools are negating persons, me, in general, right, completely. There's a person that exists and a person that doesn't exist. So the person that doesn't exist is the self-sufficient, substantially existing person. Report an error in the passage at 35:16 Highlight the passage at 35:16

35:46 The person that does exist for chitta matra, well, specifically one of the schools of chitta matra, the followers of scripture or the followers of a saṅgha, they say that the person that actually exists, the illustration of the person, is the mind basis of all. Report an error in the passage at 35:46 Highlight the passage at 35:46

36:07 Oh, as I'm pointing. and you don't see because I turned over the page Report an error in the passage at 36:07 Highlight the passage at 36:07

36:17 So the person that doesn't exist is the self-sufficient, substantially existent self. The person that does exist is the mind basis of all. Report an error in the passage at 36:17 Highlight the passage at 36:17

36:28 So only the chitta mantras talk about a mind basis of all. Report an error in the passage at 36:28 Highlight the passage at 36:28

36:35 So most of the schools say that there are six consciousnesses. There's the I consciousness, the part of the mind that... Experiences, shapes and colors. The ear consciousness that perceives sounds. The nose consciousness that perceives odors, etc. The five sense consciousnesses. And the mental consciousness. Report an error in the passage at 36:35 Highlight the passage at 36:35

37:05 So most of the schools would say these are the six consciousnesses. And Report an error in the passage at 37:05 Highlight the passage at 37:05

37:13 the mental consciousness is the consciousness that labels, that judges, that worries. Report an error in the passage at 37:13 Highlight the passage at 37:13

37:24 As well as the consciousness that thinks and realizes emptiness. But then the achita mantras add two more consciousnesses or the ones following a saṅgha. Report an error in the passage at 37:24 Highlight the passage at 37:24

37:47 Talk about the mind basis of all first. Report an error in the passage at 37:47 Highlight the passage at 37:47

37:54 So when we create karma, we create karma in every moment. The achita mantras... Assert a mind basis of all as the carrier of the karmic seeds. So when we create karma, it is deposited on this mind basis of all which Report an error in the passage at 37:54 Highlight the passage at 37:54

38:28 inherently exists. Report an error in the passage at 38:28 Highlight the passage at 38:28

38:33 And so all of our perceptions are a result of a karmic seed ripening on the mind basis of all. So this is what goes from life to life according to chitta mantras that carry... Report an error in the passage at 38:33 Highlight the passage at 38:33

39:08 So the Chita Matras say the mind basis of all is the person. That when we search for the person, this is what we find. The mind basis of all. The carrier of the karmic seeds. Report an error in the passage at 39:08 Highlight the passage at 39:08

39:29 Often I think when we get teachings on emptiness or... You know, we think, oh, okay, well, there's no inherently existent person. But there's somebody that goes from life to life, right? Somebody that carries the seeds, you know, from life to life. So Chita Matras would say it's the mind basis of all that goes from life to life. That's the real person that goes from life to life. Report an error in the passage at 39:29 Highlight the passage at 39:29

40:00 The afflicted mentality? So the mind basis of all is a mind, right? One of the eight consciousnesses, the eight minds, according to Chita Matra. Report an error in the passage at 40:00 Highlight the passage at 40:00

40:12 It actually, well, let's not get too deep. Report an error in the passage at 40:12 Highlight the passage at 40:12

40:20 But it's not a self-sufficient self. It's not something separate from the body and the mind. A self-sufficient self would be something that appears to exist as separate from the body and the mind. That's what we said. That it could appear independent of the body and the mind. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:45 Well, the mind basis of all is not that. It's not separate from the body and mind. It is one of the eight consciousnesses. Report an error in the passage at 40:45 Highlight the passage at 40:45

40:59 And so this is perhaps a more subtle level of consciousness, but it's still considered mind. Report an error in the passage at 40:59 Highlight the passage at 40:59

41:20 The conception that the mind basis of all is a self-sufficient self is the afflicted mentality. It's the mind that believes that or takes this mind basis of all and believes that it's a self-sufficient self. Report an error in the passage at 41:20 Highlight the passage at 41:20

41:48 It observes the afflicted mentality, observes the mind basis of all and takes it as a self-sufficient self. Report an error in the passage at 41:48 Highlight the passage at 41:48

42:02 So only chitta matras assert the afflicted mentality and the mind basis of all. Report an error in the passage at 42:02 Highlight the passage at 42:02

42:10 I'm sure you know this is coming. So they're looking at this as a very subtle mind, but I still don't understand how they can posit this subtle mind continuing apart from the body if this is the mind that goes from life to life. And I know we're going to have that problem with Prasangikas as well. Report an error in the passage at 42:10 Highlight the passage at 42:10

42:35 At least I don't understand how they would posit that. Apart from the body? Well, you're saying they're positing that... That this mind basis of all, you're saying it carries karmic seeds. But when the mind and body that are existing in this particular life end, what does continue? I mean, if you say the mind basis of all does, then isn't that apart from mind and body because mind and body have ended? Well, not mind completely, right? Report an error in the passage at 42:35 Highlight the passage at 42:35

43:10 Because the mind basis of all is mind. It's a subtler level of mind. So the self-sufficient self, right? Okay, so let's do an exercise just to illustrate. And hopefully this will address your question. If it doesn't, you know, come back and say, Emily, that wasn't the point. So let's look at a person. Report an error in the passage at 43:10 Highlight the passage at 43:10

43:36 Well, I mean, you guys can stare at me or somebody else, right? I mean... Other people might be uncomfortable if you stay. But try to look at this person sitting here. And notice how it seems like there's a person here. A person. Look Report an error in the passage at 43:36 Highlight the passage at 43:36

44:06 at somebody and we immediately see person. Now try to look at it as a constantly changing body and mind. Not a person, but just... A constantly changing body and mind. Report an error in the passage at 44:06 Highlight the passage at 44:06

44:30 I Report an error in the passage at 44:30 Highlight the passage at 44:30

44:40 really exist. Report an error in the passage at 44:40 Highlight the passage at 44:40

44:49 So try to just really look and just see a constantly changing body and mind. Report an error in the passage at 44:49 Highlight the passage at 44:49

45:01 And then let the person appear again that seems to have a body and mind. Report an error in the passage at 45:01 Highlight the passage at 45:01

45:11 And see how the person, does the person that appear appear as static? A Report an error in the passage at 45:11 Highlight the passage at 45:11

45:24 whole, right? One thing and static. And go back, go back and just try to perceive the ever-changing body and mind again. Report an error in the passage at 45:24 Highlight the passage at 45:24

45:42 We can do a staring contest. Report an error in the passage at 45:42 Highlight the passage at 45:42

46:13 And let the person appear again. The solid, static person. So that solid, static person is the object of negation. Right? Not the ever-changing body and the mind. Right? And so the mind basis of all is not that solid, static person. Right? It's an ever-changing. Okay, so that's not the self-sufficient self, the mind basis of all. That's constantly changing, isn't it? The self-sufficient self. Report an error in the passage at 46:13 Highlight the passage at 46:13

46:47 Okay, that's not answering your question, though. So it does go from life to life, and it does separate from the body and the grosser mind, right? But it's not that static possessor of the body and mind that the afflicted mentality casts on to. Report an error in the passage at 46:47 Highlight the passage at 46:47

47:15 I think I was having an issue because of the idea of being separate from body and mind, that if the body ceased to exist, how could there be this mind? But if the mind basis of all is posited as this ever-changing, subtle consciousness, I Report an error in the passage at 47:15 Highlight the passage at 47:15

47:40 think I can. I mean, I don't see it in conflict with that being the self-sufficient or substantially existing. Self-sufficient self. But it's just the idea of having this continuity which can exist without the body and mind that we're usually positing person upon. Yeah. So it's just a little more subtle object of that positing. I think so. Report an error in the passage at 47:40 Highlight the passage at 47:40

48:20 We really need to think about that because that's an easy thing for us to settle into. It's like, oh, the real person is the one that goes from life to life, that carries the karmic seeds and that really inherently exists and all that. Report an error in the passage at 48:20 Highlight the passage at 48:20

48:36 Because the chitta mantra is a profound school. Report an error in the passage at 48:36 Highlight the passage at 48:36

48:44 But yeah, as we were saying, it's different from the self-sufficient self. And then prasangikas will negate the mind basis of all completely. you know. Report an error in the passage at 48:44 Highlight the passage at 48:44

48:55 So we don't need to grasp onto that one too hard. But naturally, I think we believe that there is something like the mind basis of all, right? That the carrier of the karmic seed is something that goes from life to life. And Prasanghika's view is much more subtle than that. I Report an error in the passage at 48:55 Highlight the passage at 48:55

49:21 mean, the other schools, most of the other schools, besides Prasanghika, would say... The mental consciousness, a subtle level of the mental consciousness is what goes from life to life. You know, Chita Mantra would say it's the mind basis of all. Report an error in the passage at 49:21 Highlight the passage at 49:21

49:38 So do people get that, the difference between the ever-changing mind and body and then the person, the self-sufficient person that seems to be more static and whole? Report an error in the passage at 49:38 Highlight the passage at 49:38

49:57 So that's, at least in my understanding, that's the self-sufficient self. So if we continue that exercise and think about someone that we're attached to, or someone, well actually let's, if we can think of someone that irritates us, maybe that's more interesting. Report an error in the passage at 49:57 Highlight the passage at 49:57

50:21 But if we can't think of anyone, then someone we're attached to, someone we have a mental affliction toward. Bring them up in our mind. Report an error in the passage at 50:21 Highlight the passage at 50:21

50:38 Notice how... There's a person appearing, seems whole, right? It's pretty static. Report an error in the passage at 50:38 Highlight the passage at 50:38

51:00 Then try to shift to the ever-changing body and mind. There's nothing more than an ever-changing body and mind. Report an error in the passage at 51:00 Highlight the passage at 51:00

51:35 Really try to focus without distraction on the ever-changing body and mind. Report an error in the passage at 51:35 Highlight the passage at 51:35

· · · silence, 1 minute

52:11 See what happens to the mental affliction. Report an error in the passage at 52:11 Highlight the passage at 52:11

· · · silence, 1 minute

53:11 I think that's how... The two lower schools, Sotrantikas and Vaibeshkas, kind of see people, right, without the self-sufficient self, but there's a real, right, constantly changing body and mind, but there isn't this Report an error in the passage at 53:11 Highlight the passage at 53:11

53:28 controller, a real person, real self-sufficient person. So did you notice a shift in your mental affliction if you just tried to focus? On the ever-changing body and mind without the self-sufficient self that seems to own it. Report an error in the passage at 53:28 Highlight the passage at 53:28

53:53 I know it's kind of cool, right, to do that little exercise to see how it's hard to have a basis for the mental affliction, right, if it's like an ever-changing stream. Report an error in the passage at 53:53 Highlight the passage at 53:53

54:15 I find the lack of self-sufficient self fascinating and so useful. And not that difficult, right? I mean, the Prasangika position is much more subtle, right? Much more difficult to get some experience. But the self-sufficient stuff, it's not, I don't think it's that difficult to get. It's less difficult, let's say, to get an experience with it because it's coarser, it's easier to see Leslie. Report an error in the passage at 54:15 Highlight the passage at 54:15

54:52 So knowing that we're going to be moving on to the next school, is this little exercise that we just did something that we might want to keep? Report an error in the passage at 54:52 Highlight the passage at 54:52

55:04 Yep. Yep. Because it seems like, because I can't focus on the changing electrons and whatever, all the little cells moving around and changing and I keep forgetting about the annoying part. Report an error in the passage at 55:04 Highlight the passage at 55:04

55:20 You know, like the annoying person? Uh-huh. So when I'm thinking about quantum physics and all the everything moving around and everything, I cannot focus on that and keep track of the... The ever-changing, annoying thing that keeps slipping out of my eyesight of, well, I'm doing it. So it seems pretty helpful, but this is something that would be helpful to continue even though... Report an error in the passage at 55:20 Highlight the passage at 55:20

55:47 Yeah, because all the schools negate that self-sufficient self. I mean, besides like five sub-schools of Ibeshkas, but all the other schools. Prasangikas negate that one too. Prasangikas would say there's even a subtler... That doesn't exist, but negating that one doesn't hurt, right? That certainly helps. Yeah, because when you focus on that ever-changing body and mind, the annoying person disappears from our mind, right? Report an error in the passage at 55:47 Highlight the passage at 55:47

56:20 There isn't an annoying person in our mind if we can focus on the constantly changing body and mind. Then we see how the mental affliction has as its basis This conception of a self-sufficient self. We have to have a picture of a whole person in order to have an affliction about the person. I didn't say that well, but you kind of know what I'm getting at. When this self-sufficient self disappears from our mind, the mental affliction disappears too. Report an error in the passage at 56:20 Highlight the passage at 56:20

57:05 If we can focus. On the ever-changing body and mind. But when the mind goes back and forth to person, as soon as it goes back to person, annoying person, then the mental affliction can flare up again. If it can focus on the ever-changing body and mind, then the mental affliction has no basis. The only thing is it's hard to, at the same time, it's hard to keep the person that you're working on because then it just becomes, to me, it just becomes ever-changing bunch of... Report an error in the passage at 57:05 Highlight the passage at 57:05

57:40 energy floating around and it's not anymore so I guess my label annoying part disappears and does the label of the person that I was working on Report an error in the passage at 57:40 Highlight the passage at 57:40

57:53 then so does the affliction. I'm all happy and just watching all this. Report an error in the passage at 57:53 Highlight the passage at 57:53

58:00 stuff Report an error in the passage at 58:00 Highlight the passage at 58:00

58:04 Walt Disney or something Report an error in the passage at 58:04 Highlight the passage at 58:04

58:08 right, a little, yeah, exactly. It's a nice mind experiment, right? It's changing our perception. Report an error in the passage at 58:08 Highlight the passage at 58:08

58:19 So that's Report an error in the passage at 58:19 Highlight the passage at 58:19

58:30 a little exercise on identifying the self-sufficient, substantial existence self. Actually, maybe now's a good time for a break, and then after break we'll talk a little bit more about that and maybe get into mariamikas. Report an error in the passage at 58:30 Highlight the passage at 58:30

58:55 There's lots of baked goods over in the back there. There's some cake that... Lemon cake that is baked by Leslie and they're the chocolate chip cookies by Betty. And then there's some cupcakes as well. Report an error in the passage at 58:55 Highlight the passage at 58:55

59:19 So keep us awake for at least the first half of the second half. Yeah, Report an error in the passage at 59:19 Highlight the passage at 59:19

59:40 exactly. I just had one of those for dinner. Report an error in the passage at 59:40 Highlight the passage at 59:40

59:47 didn't have time. Oh my gosh. And the chocolate chips were still melted. Report an error in the passage at 59:47 Highlight the passage at 59:47

1:00:00 Delicious from their own size. Oh, good. Report an error in the passage at 1:00:00 Highlight the passage at 1:00:00

1:00:23 Oh, good. Report an error in the passage at 1:00:23 Highlight the passage at 1:00:23

1:00:44 trying to see things this way? Yes. feel like I'm leaving my ground. And then even when I was doing it, I was like, oh, this is the line. Oh, really? I'm like, I'm fragmented. It's supposed to be spacious, but it's almost like, I feel like my whole world is when I go totally off. Like, I Thank you. I don't know what it is, but I feel like, okay, well, I mean, it's, and especially that's when you're in a trap. If I come in, I'm bored. Report an error in the passage at 1:00:44 Highlight the passage at 1:00:44

1:01:20 This is just the experience of my mom seeing you. It doesn't take long at all. It's not me. This self-sufficient Substantial existing self But it's just experience But then I'm like, quickly I try to do some work to that But then also my mind's like Oh, but then there's another person So almost like There's a way somewhere It's like instead of me looking at you Me being a subject It's kind of like We become the object and there's a subject. Report an error in the passage at 1:01:20 Highlight the passage at 1:01:20

1:01:55 out there, not looking at us. This is what the mind is somehow because I'm so attached to this subject. I mean, I could have like a millisecond of saying, oh, yes, this is, not even what else. less than that, but I'm just sitting there. Okay. Okay. There's Report an error in the passage at 1:01:55 Highlight the passage at 1:01:55

· · · silence, 1 minute

1:02:48 a subject. Report an error in the passage at 1:02:48 Highlight the passage at 1:02:48

1:02:59 There still is a mind that's perceiving. There's a mind perceiving things. There isn't a person that owns the mind. Thank you. Report an error in the passage at 1:02:59 Highlight the passage at 1:02:59

1:03:40 for some reason, it doesn't work. It doesn't work. I feel like it's not. Thank you. know, Jurassic Park, I feel like I'm out there, but I kind of have to, you know, like, go out here, go out here, go out here. I'm kind of just deluding myself to shift from one sense of the subject to the idea that there are subjects going on in there. Report an error in the passage at 1:03:40 Highlight the passage at 1:03:40

1:04:06 Rather than just kind of, you know, I just want to do that. Report an error in the passage at 1:04:06 Highlight the passage at 1:04:06

1:04:29 mind itself Report an error in the passage at 1:04:29 Highlight the passage at 1:04:29

1:04:34 have you talked to anybody that you? I don't think I've had him in the town. It's kind of like an extreme. Yeah, an extreme. Yeah. Report an error in the passage at 1:04:34 Highlight the passage at 1:04:34

1:04:46 that external thing does well I mean a Buddha a Buddha is you know But that's not what you're saying. You're saying this external thing is kind of part of your mind? Who is this external? Report an error in the passage at 1:04:46 Highlight the passage at 1:04:46

1:05:05 It's something I kind of look at on this one. It's still there. It's not me. It is kind of me. It's almost like I think it's important. Like in meditation when they say there's a little checking part of the mind that checks in and sees what the mind's aware of. So it's a part of the mind. I think that guy who wrote the mind, his mental function, Geshe Rabton, would say that's a part of the mind. It's not separate from the mind. Report an error in the passage at 1:05:05 Highlight the passage at 1:05:05

1:05:34 a mental factor. Oh, but, yeah. Yeah, and that exists. I think on a conventional level, that exists. It sounds to me. Correct me. It sounds There's no subject at all, but there is a subject. There just isn't a person who has a mind. Report an error in the passage at 1:05:34 Highlight the passage at 1:05:34

1:06:04 There's a mind perceiving things. There's a space of mind and things appear within the space of the mind. It just doesn't belong to you. It just belongs. It's just there. It's not labeled your mind. You want to label this as my mind. But there's no person, there's no that kind of person that says, this is my mind, that exists and owns these things. Report an error in the passage at 1:06:04 Highlight the passage at 1:06:04

1:06:33 That's the mistake, that's probably that seventh mistake thing that just says, that's the consciousness, maybe that's what she has. Maybe she's talking about that seventh consciousness, you know, on the list of the eight consciousnesses. I don't think it's the seventh consciousness, but it is a conception of the self-sufficient. Report an error in the passage at 1:06:33 Highlight the passage at 1:06:33

1:06:56 So, my mind is kind of really, for of better descriptions, kind of being with experience, which itself is the mind, is the mind. Report an error in the passage at 1:06:56 Highlight the passage at 1:06:56

1:07:15 There is a mind that experiences things. but it's not that my mind my mind Report an error in the passage at 1:07:15 Highlight the passage at 1:07:15

1:07:26 Sometimes when I say only you just look at people and see body and mind without the person, then people think it's like... Report an error in the passage at 1:07:26 Highlight the passage at 1:07:26

1:07:37 Just a body without a mind, like a zombie, right? And that's not what I'm saying, right? There's a body and there's a mind, there are experiences, there's appearances, you know, there's a mind thinking and all of that, but there isn't a person, right? It's not my mind. Bye, bye, bye. Report an error in the passage at 1:07:37 Highlight the passage at 1:07:37

1:08:06 Thank you. it out. Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

· · · silence, 1 minute

1:08:39 I don't want to be engaged. I don't know, it's just, it's almost like it's, don't know, it's just, I to know, and then I'm like, you know what I'm talking about, it's kind of like having to come, oh yeah, fine. I've heard that the topic makes some people really uncomfortable, just like you're describing. To think about how there's not this. Report an error in the passage at 1:08:39 Highlight the passage at 1:08:39

1:09:05 Yes. Yes. Yes. Self-existent persons and things is just, it's scary for people. Well, if it doesn't make you uncomfortable, then it's not working. You know what I mean? I mean, that's part of it is because we are taking some of your ground away. Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:26 That person that we always thought existed. We're starting to see it doesn't really exist. And if it doesn't shake us up, then no. I mean, if it does shake us up, that's a good sign, right? If it's, you know, going to make you tear your hair out, then maybe slow down. But if it makes you nervous, it's just like, oh my gosh, don't exist. Report an error in the passage at 1:09:26 Highlight the passage at 1:09:26

1:10:02 I'm sorry, I'm sorry. Another tea bag or milk? milk? Oh, if I think like this, then things are going to change. But really, it's the opposite. You're penetrating into things that already are. Report an error in the passage at 1:10:02 Highlight the passage at 1:10:02

1:10:23 It's like you're just coming off drugs and you're like, oh, it really is like this. It's not solidity, but it's like the place where we live, where we impute the life, is the wrong place. All right, but you just have to switch it around and say, okay, this is uncomfortable because I'm leaving what's comfortable that I thought I was mistaken, and now I'm aware of this other place, I don't have any experience in this other place, because I've always clung and held on to these other things that aren't there. Report an error in the passage at 1:10:23 Highlight the passage at 1:10:23

1:10:56 I'm frozen in that reality, and so to kind of be open to the things like... Thank you. Thank you. Report an error in the passage at 1:10:56 Highlight the passage at 1:10:56

1:11:39 or five minutes ago. Report an error in the passage at 1:11:39 Highlight the passage at 1:11:39

1:11:44 Thank you. Report an error in the passage at 1:11:44 Highlight the passage at 1:11:44

1:11:57 No, Report an error in the passage at 1:11:57 Highlight the passage at 1:11:57

1:12:03 it's actually the headline today, but if you want, if you, I'd be happy to take something next time I go or just see that it gets there, or you can do it on the Thank you. Thank you. Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:49 Thank you. Report an error in the passage at 1:12:49 Highlight the passage at 1:12:49

1:12:57 I can have a cookie and a cupcake. Report an error in the passage at 1:12:57 Highlight the passage at 1:12:57

1:13:03 Thank you. Thank you. Report an error in the passage at 1:13:03 Highlight the passage at 1:13:03

1:13:50 It is, you know, because then you get their friend. Thank you. Report an error in the passage at 1:13:50 Highlight the passage at 1:13:50

1:14:05 And I think that he's just behind. He said he's really, really busy, but things are starting to slow down and become more sane. So he was here getting the recordings from this computer, so he should be on the All right. Report an error in the passage at 1:14:05 Highlight the passage at 1:14:05

1:14:23 All right. Report an error in the passage at 1:14:23 Highlight the passage at 1:14:23

1:14:42 Okay. Report an error in the passage at 1:14:42 Highlight the passage at 1:14:42

1:14:50 Ding, ding, ding. Where the bell is. All right. Okay. Okay. Report an error in the passage at 1:14:50 Highlight the passage at 1:14:50

1:14:57 so... Report an error in the passage at 1:14:57 Highlight the passage at 1:14:57

1:15:07 So when we were doing this exercise of just focusing on the ever-changing body and mind, I noticed that some people get kind of freaked out by that, thinking that they're able to focus on the body and forgetting about the mind and thinking, okay, well, there's a... Like a zombie sitting here. So that's not what we're doing. There is a mind, a changing mind. Report an error in the passage at 1:15:07 Highlight the passage at 1:15:07

1:15:37 It's harder to focus on the mind part. It's easier to just focus on what we see. But there's a mind that's thinking and that's aware and all of that that's changing. It's just that there isn't a person that owns the body and the mind. Report an error in the passage at 1:15:37 Highlight the passage at 1:15:37

1:16:00 um... So we're not trying to see people as zombies. Report an error in the passage at 1:16:00 Highlight the passage at 1:16:00

1:16:09 It's nothing solid, nothing static happening. It's like a stream or river. There's all this water rushing through, but in each moment it's not the same. B's, right? Just, uh, right? Report an error in the passage at 1:16:09 Highlight the passage at 1:16:09

1:16:27 Similarly with the body and the mind, the body is constantly changing, the mind is constantly changing. The person who was five years old is totally different than the person sitting here now. Report an error in the passage at 1:16:27 Highlight the passage at 1:16:27

1:16:41 Similarly, the person yesterday is different from the person today and this moment is different. Report an error in the passage at 1:16:41 Highlight the passage at 1:16:41

1:16:58 The realization of subtle impermanence, the constantly changing body-mind, is very, very useful to help us understand emptiness. It's a good step on the way. And if we feel nervous, negating the self-sufficient self, that's a good sign that's supposed to happen because we're negating something we always believed existed, Report an error in the passage at 1:16:58 Highlight the passage at 1:16:58

1:17:29 something on which we based our reality. Report an error in the passage at 1:17:29 Highlight the passage at 1:17:29

1:17:36 Forever, right? So it's a good sign if we start feeling, uh-oh, you know, that's weird, right? Nervous. Report an error in the passage at 1:17:36 Highlight the passage at 1:17:36

1:17:51 And so it's, I've heard it advised to stick, stick with it through the nervousness, right? Stick with it. I mean, if you're totally freaking out, right? If you think you're not ready for it, then, you know, don't do it, right? But if it's... Some nervousness like, oh my gosh, the person I always thought existed doesn't exist. The real person, the self-sufficient person. Report an error in the passage at 1:17:51 Highlight the passage at 1:17:51

1:18:22 Once again, again and again, there is a person that exists, but just not the person we think exists. There is a person that exists, but it exists in a very subtle way, much more subtle than we ever thought. Report an error in the passage at 1:18:22 Highlight the passage at 1:18:22

1:18:44 So let me just say a few more things about the mind basis of all. So that is, according to Chita Matras, the repository of the karmic seeds, Report an error in the passage at 1:18:44 Highlight the passage at 1:18:44

1:18:57 including those seeds that simultaneously produce the mind and the object that it's perceiving. Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:11 It is considered an undefiled neutral consciousness. The mind in general can be virtuous, non-virtuous or neutral. But the mind basis of all is neutral and on this neutral mind basis of all then virtuous, non-virtuous and neutral seeds can be deposited. Report an error in the passage at 1:19:11 Highlight the passage at 1:19:11

1:19:38 So the mind basis of all is a neutral consciousness and it's the basis on which virtuous, non-virtuous and neutral seeds are deposited. Report an error in the passage at 1:19:38 Highlight the passage at 1:19:38

1:19:52 So it's a neutral consciousness at the time of death that moves on to the... Well, I shouldn't say at the time, but that moves on to the next life. Report an error in the passage at 1:19:52 Highlight the passage at 1:19:52

1:20:14 This is interesting. It says that this mind basis of all pervades the entire body, right? It's not just here, right? It's not just in the brain, but it said that it pervades the entire body. And when a person is about to die, their mind basis of all draws from the limits of the body, slowly making those parts cold. Report an error in the passage at 1:20:14 Highlight the passage at 1:20:14

1:20:43 So at the time of death, certain parts get cold first. It's where the mind basis of all has withdrawn. Report an error in the passage at 1:20:43 Highlight the passage at 1:20:43

1:20:59 And then finally the mind basis of all leaves the body and takes rebirth through the force of its karmic seeds ripening. And Report an error in the passage at 1:20:59 Highlight the passage at 1:20:59

1:21:24 it's a continuum of seeds that's similar to a stream. A continuum of seeds similar to a stream. And Report an error in the passage at 1:21:24 Highlight the passage at 1:21:24

1:21:43 so we have this mind basis of all. It's said until we become an arhat or an eighth ground bodhisattva, until we get out of saṃsāra. Then at that point, it becomes this fruition consciousness. Then at Buddhahood, it becomes the mirror-like wisdom, it's said. Report an error in the passage at 1:21:43 Highlight the passage at 1:21:43

1:22:15 So until the eighth bodhisattva ground, the mind basis of all exists. And then it becomes the fruition consciousness in the 8th, 9th and 10th bodhisattva grounds. Report an error in the passage at 1:22:15 Highlight the passage at 1:22:15

1:22:33 Buddhahood, it becomes the mirror-like wisdom. Report an error in the passage at 1:22:33 Highlight the passage at 1:22:33

· · · silence, 1 minute

1:23:10 So that's what we've been talking about is this, back to the selflessness of phenomena, the emptiness of subject and object as being different entities. They're the same entity because the subject, the mind and the object it perceives arise simultaneously due to the ripening of. A karmic seed. It's not that the object exists first and then the mind perceives. A pre-existing object. And then the other object of negation is this emptiness of phenomena as being naturally the basis of names. Report an error in the passage at 1:23:10 Highlight the passage at 1:23:10

1:23:49 So we talked about this briefly last time. So when you look at this and Report an error in the passage at 1:23:49 Highlight the passage at 1:23:49

1:24:03 start salivating. Notice we look at it. And it appears, I'm sorry Peter, it appears as right Report an error in the passage at 1:24:03 Highlight the passage at 1:24:03

1:24:21 here, naturally it seems to be a cupcake, right? Even to the eye consciousness, it appears to be naturally the basis of the label cupcake. Report an error in the passage at 1:24:21 Highlight the passage at 1:24:21

1:24:36 It doesn't seem that we need to label it cupcake. It is naturally... Report an error in the passage at 1:24:36 Highlight the passage at 1:24:36

1:24:46 Appears to be a cupcake by way of its own character. So by way of its characteristics existing here in this object that seems to be external to the mind. Report an error in the passage at 1:24:46 Highlight the passage at 1:24:46

1:25:03 It seems to be naturally or by way of its own characteristics a cupcake without needing to be named. Report an error in the passage at 1:25:03 Highlight the passage at 1:25:03

1:25:16 Seems, right? It appears that way. Just like... My favorite example, annoying person seems to be naturally, right, within the person's personality, naturally annoying without anybody needing to label them annoying. Report an error in the passage at 1:25:16 Highlight the passage at 1:25:16

1:25:40 So objects, right, entities seem to be naturally the basis of their name without needing to be labeled, as well as their attributes, right? Beautiful, ugly, annoying objects Report an error in the passage at 1:25:40 Highlight the passage at 1:25:40

1:26:02 seem to be naturally the basis of the nouns and adjectives, the names. So that's the other object of negation for chitta mantra. It seems that things are naturally, by way of their own characteristics, the basis of naming it that. Report an error in the passage at 1:26:02 Highlight the passage at 1:26:02

1:26:25 And chitta matras say, based on Report an error in the passage at 1:26:25 Highlight the passage at 1:26:25

1:26:32 thinking that things are naturally the basis of the name. Then we, that also brings about the mistaken belief that there's an external object, there's an object out there. Report an error in the passage at 1:26:32 Highlight the passage at 1:26:32

1:26:51 So they say there's these two objects of negation that are related to each other. Report an error in the passage at 1:26:51 Highlight the passage at 1:26:51

1:27:07 So Prasangis would say the appearance of this being naturally a basis of its name. Which implies that, or the fact that it's not naturally the basis of its name, implies that it doesn't inherently exist. Report an error in the passage at 1:27:07 Highlight the passage at 1:27:07

1:27:30 Because also Prasangikas would say things aren't naturally the basis of their names. So Chitamachas would say, because of that, that means that there's no external object. There's no object separate from your mind. But Prasangikas... Would conclude differently. See that proves that nothing exists from its own side. It doesn't exist inherently. So they would both agree on that the phenomena are not naturally the basis of names, but then they kind of diverge from there. Report an error in the passage at 1:27:30 Highlight the passage at 1:27:30

1:28:18 So then briefly I want to go through the three natures according to Chinamatra. Can you guys see this when I write up here? Okay. Except you in the back row. Okay. Alright. So Chita Machos would say all phenomena can be divided into the three natures. Report an error in the passage at 1:28:18 Highlight the passage at 1:28:18

1:28:45 All phenomena can be divided in the three natures. Also they would say all phenomena can be posited in terms of the three natures. The three natures being other powered nature or characteristic, thoroughly established and imputational. Report an error in the passage at 1:28:45 Highlight the passage at 1:28:45

1:29:15 Other powered natures are those... Phenomena that are impermanent that are constantly changing, that function, those objects of the senses. The objects that the Sotrantikas would say are ultimate truths, impermanent phenomena, functioning things, the objects of our senses. Report an error in the passage at 1:29:15 Highlight the passage at 1:29:15

1:29:39 Those are other-powered. They are a result of causes and conditions, and they change from moment to moment. There Report an error in the passage at 1:29:39 Highlight the passage at 1:29:39

1:30:18 are some examples of other-powered. They They exist and they function and they change from moment to moment. Report an error in the passage at 1:30:18 Highlight the passage at 1:30:18

1:30:35 Then there's the thoroughly established and these are the Report an error in the passage at 1:30:35 Highlight the passage at 1:30:35

1:30:50 selflessnesses or emptinesses. Report an error in the passage at 1:30:50 Highlight the passage at 1:30:50

1:31:01 Selflessnesses, thoroughly established. So this is, basically this is emptiness. This is the emptiness of the self-sufficient self. The emptiness of the subject and object as being different entities. The emptiness of phenomena as being naturally the basis of names. Report an error in the passage at 1:31:01 Highlight the passage at 1:31:01

1:31:36 And Report an error in the passage at 1:31:36 Highlight the passage at 1:31:36

1:32:05 then the third nature is the imputational nature, which can be existent or non-existent. So imputational natures are those things that are objects of the conceptual mind. Report an error in the passage at 1:32:05 Highlight the passage at 1:32:05

1:32:25 Like mental images that we talked about. Uncompounded space. Report an error in the passage at 1:32:25 Highlight the passage at 1:32:25

1:32:36 Those are existent imputational natures. They're permanent phenomena. So all permanent phenomena, phenomena that aren't changing from moment to moment, are existent per-imputational natures, except emptinesses. Emptinesses are considered permanent phenomena. Those are thoroughly established. But all other permanent phenomena are existent imputational natures. Report an error in the passage at 1:32:36 Highlight the passage at 1:32:36

1:33:07 And Report an error in the passage at 1:33:07 Highlight the passage at 1:33:07

1:33:18 they're also non-existent imputational natures like the self-sufficient self, like the subject and object being different entities. Report an error in the passage at 1:33:18 Highlight the passage at 1:33:18

1:33:46 Mental images, right? The appearing object of a conceptual mind, right, is a mental image. It's an image of the object in our mind, also called a meaning generality is the technical term. Meaning generality or an image or generic image. Report an error in the passage at 1:33:46 Highlight the passage at 1:33:46

1:34:06 So when you think about your mother, an image of your mother appears in your mind. It's not that your mother appears, it's an image of your mother that appears. So that image is... Consider it a permanent phenomenon. It's not something that's disintegrating in each moment. It's not something that can function. The image of your mother can't cook you dinner, do your laundry. Report an error in the passage at 1:34:06 Highlight the passage at 1:34:06

1:34:44 But the actual mother, if she's still alive, is an other-powered phenomenon because she functions. The image of your mother doesn't function, doesn't change from moment to moment. So that's an existent imputational nature. Report an error in the passage at 1:34:44 Highlight the passage at 1:34:44

1:35:12 Existent imputational nature. The mental image is an existent imputational nature. The non-existent, you Report an error in the passage at 1:35:12 Highlight the passage at 1:35:12

1:35:54 can read that, but some examples of the non-existent imputational nature is, for example, a self-sufficient person. Self-subvention person. We can imagine it in our minds. Imputational nature are also sometimes translated as imaginary. We can imagine it in our minds, but it doesn't actually exist. Report an error in the passage at 1:35:54 Highlight the passage at 1:35:54

1:36:23 Yeah, in a certain way, it does. I mean, different translation terms evoke different meanings in our minds. Report an error in the passage at 1:36:23 Highlight the passage at 1:36:23

1:36:37 But at the same time, imputational, because we use that term imputation. A lot, especially in Prasangika, things are merely imputed by the mind. So imputational natures are just imputed by the mind. They don't function according to lower schools. And also the subject and object as different entities. It's a non-existent imputational nature. Something that we imagine or impute in our minds but doesn't actually exist. Report an error in the passage at 1:36:37 Highlight the passage at 1:36:37

1:37:15 So subject and object. There's different entities. Sorry, I had to write small there. Report an error in the passage at 1:37:15 Highlight the passage at 1:37:15

1:37:33 So it said that all phenomena fit into one of these three categories, as well as the three natures can be posited on each and every phenomenon, for example. So if we take the cupcake again. The cupcake itself is an other-powered nature. Report an error in the passage at 1:37:33 Highlight the passage at 1:37:33

1:37:59 It's the cupcake's... Emptiness of being a different entity from the mind perceiving it is its thoroughly established nature or one of it. Report an error in the passage at 1:37:59 Highlight the passage at 1:37:59

1:38:15 And its imputational nature is the lack of, right, the emptiness of it being a separate entity from our mind. So I'll repeat that. So the cupcake itself is the other powered nature. Report an error in the passage at 1:38:15 Highlight the passage at 1:38:15

1:38:34 emptiness of being. A different entity from my mind is its thoroughly established nature and its imputational nature or imaginary nature is that it's a different entity from my mind, that it exists externally to my mind. Okay, Report an error in the passage at 1:38:34 Highlight the passage at 1:38:34

1:39:14 well, we might have to think about it itself. But, I mean, like, Prasangikutsu would say pretty much the same thing, but they don't use the three natures. Report an error in the passage at 1:39:14 Highlight the passage at 1:39:14

1:39:25 So the cupcake itself, the functioning thing, the thing that I can eat, is an other-powered nature phenomenon. Report an error in the passage at 1:39:25 Highlight the passage at 1:39:25

1:39:47 Its emptiness or the lack of it being, let's say, external to my mind is its thoroughly established nature. The lack or emptiness of it being external to my mind. Report an error in the passage at 1:39:47 Highlight the passage at 1:39:47

1:40:13 But the thing is, we ordinary beings imagine or believe that it does exist external to my mind, which is its non-existent imputational nature. It's what we imagine, is that it is external to our mind. So the non-existent imputational nature and the thoroughly established nature are contradictory, directly contradictory. Report an error in the passage at 1:40:13 Highlight the passage at 1:40:13

1:40:42 We imagine that it's external to the mind and the thoroughly established nature is that it doesn't exist external to the mind. So this is what we have to realize. The thoroughly established nature we have to realize in order to eliminate our mental afflictions according to Chita Matra. So the thoroughly established nature is Report an error in the passage at 1:40:42 Highlight the passage at 1:40:42

1:41:18 ultimate truth. Report an error in the passage at 1:41:18 Highlight the passage at 1:41:18

1:41:22 We have to realize the ultimate truth, right? We have to realize the ultimate truth directly in order to get to the path of seeing and in order to eliminate the seeds of our mental afflictions. Report an error in the passage at 1:41:22 Highlight the passage at 1:41:22

1:41:54 For all of the Mahāyāna schools, Chitamatra, Marimika, ultimate truths are emptinesses. Ultimate truth is what we need to realize. Ultimate truth is what the... Arya is realized, right? Report an error in the passage at 1:41:54 Highlight the passage at 1:41:54

1:42:19 Whereas other powered phenomena and existent imputational natures are conventional truths. They exist. They do exist. Report an error in the passage at 1:42:19 Highlight the passage at 1:42:19

1:42:32 They don't exist the way we think they do, but they do exist. Other powered phenomena and existent imputational natures are conventional truths. Report an error in the passage at 1:42:32 Highlight the passage at 1:42:32

1:42:49 Whereas non-existent imputational natures don't exist at all, and they're neither a conventional truth or an ultimate truth. Report an error in the passage at 1:42:49 Highlight the passage at 1:42:49

1:43:04 So the two truths, right, all phenomena can be divided into, they are either conventional truths or ultimate truths. All phenomena, existing phenomena, existent phenomena, are either ultimate truths or conventional truths. Report an error in the passage at 1:43:04 Highlight the passage at 1:43:04

1:43:20 Non-existents are neither. Report an error in the passage at 1:43:20 Highlight the passage at 1:43:20

1:43:29 Am I lost you? I'm Report an error in the passage at 1:43:29 Highlight the passage at 1:43:29

1:43:34 getting tired. Report an error in the passage at 1:43:34 Highlight the passage at 1:43:34

1:43:39 All right. Okay, yeah. I feel like my Report an error in the passage at 1:43:39 Highlight the passage at 1:43:39

1:43:43 right. Report an error in the passage at 1:43:43 Highlight the passage at 1:43:43

1:43:47 That's a lot of information. So the main thing to get out of the Chita Matra school is that they believe there are no external objects, that all objects that we perceive arise from a karmic latency ripening. Report an error in the passage at 1:43:47 Highlight the passage at 1:43:47

1:44:16 That's the main point of Chita Matra. And later on in Prasanga, because when we get there, Lama Tsongkhapa will refute that. Report an error in the passage at 1:44:16 Highlight the passage at 1:44:16

1:44:33 So a Saṅgha was, Report an error in the passage at 1:44:33 Highlight the passage at 1:44:33

1:44:39 a Saṅgha interpreted the Buddha's, the Sūtra called the Sūtra Unraveling the Thought was the main source of a Saṅgha's assertions. And then a Saṅgha wrote a book called the Five Treatises on the Levels. Report an error in the passage at 1:44:39 Highlight the passage at 1:44:39

1:45:02 Which is commenting mainly on that sūtra. And that's really the basis of the chitta mantra, or at least the followers of scripture. Report an error in the passage at 1:45:02 Highlight the passage at 1:45:02

1:45:16 I'm not good with dates. Report an error in the passage at 1:45:16 Highlight the passage at 1:45:16

1:45:25 Look it up though. Report an error in the passage at 1:45:25 Highlight the passage at 1:45:25

1:45:30 So it said that a saṅgha actually was a prasanghika in his own mind, but he wrote according to the mind only for those people who were not ready for the prasanghika position. Report an error in the passage at 1:45:30 Highlight the passage at 1:45:30

1:45:47 Each of these positions is very useful for certain minds. Not all of us are ready for Prasangikas. We're not ready. Yeah, because we can't. Report an error in the passage at 1:45:47 Highlight the passage at 1:45:47

1:46:03 So each of these schools is useful for certain types of minds with certain dispositions and all of that. So sometimes people wonder, well, why isn't there just one school? Because Prasangikas refuted all the other schools, so why are there? The other school is still in existence because we're not all ready for prasangikas. It's hard to see how things don't exist from their own side and yet they still function. Report an error in the passage at 1:46:03 Highlight the passage at 1:46:03

1:46:34 So we need, as we talked about before, we need to be able to maintain both. Nothing exists from its own side and yet we have to be careful about our karma and things still exist and function. I mean, chitta mantra is extremely difficult to understand, at least for this mind. Because, okay, is your mind going to explode if I say a little bit more? Report an error in the passage at 1:46:34 Highlight the passage at 1:46:34

1:47:09 Okay, I'll just give you the words, you know, we'll just see if, I mean, and this is something that I'm still playing with in my own mind, how this can all work. Report an error in the passage at 1:47:09 Highlight the passage at 1:47:09

1:47:23 The internal, the seeming internal. Inconsistencies. So other powered phenomena and thoroughly established phenomena for cheetah mantras inherently exist. They truly exist. They ultimately exist. Report an error in the passage at 1:47:23 Highlight the passage at 1:47:23

1:47:47 Other powered phenomena and thoroughly established phenomena ultimately exist. They inherently exist. They truly exist. So these other powered phenomena, remember most of these cups that... The cup is another powered phenomenon. It inherently exists. It truly exists. It ultimately exists. And it doesn't exist external to the mind. Report an error in the passage at 1:47:47 Highlight the passage at 1:47:47

1:48:17 So, blow your mind. So, yeah. And the fact that, yeah. I mean, the cup functions, right? And somebody made the cup. It functions. And the cup ripened from my karmic seeds. Report an error in the passage at 1:48:17 Highlight the passage at 1:48:17

1:48:42 So the cup that I perceive ripened from my karmic seeds. And it was made by somebody. Report an error in the passage at 1:48:42 Highlight the passage at 1:48:42

1:48:54 And it ultimately exists. And it truly exists. And it inherently exists. Report an error in the passage at 1:48:54 Highlight the passage at 1:48:54

1:49:04 Because chitta mantras, actually all the schools below the prasangikas say if it doesn't inherently exist, it doesn't exist at all. If it doesn't inherently exist, it can't exist at all. So chitta mantras say if it functions, then it has to inherently exist. Report an error in the passage at 1:49:04 Highlight the passage at 1:49:04

1:49:23 So the cup isn't external to your mind, but it functions and it inherently exists. But Report an error in the passage at 1:49:23 Highlight the passage at 1:49:23

1:49:38 so we can cook that. Report an error in the passage at 1:49:38 Highlight the passage at 1:49:38

1:49:48 So the cups inherently exist. The mind inherently exists. The person inherently exists. Report an error in the passage at 1:49:48 Highlight the passage at 1:49:48

1:50:00 But we don't have to figure out chita mantra completely right now. But just give you a complete picture of chita mantra and then someday we'll... We'll get it. But it's useful to know because then prasangikas will then refute. Because chitta mantras are called the proponents of true existence. Report an error in the passage at 1:50:00 Highlight the passage at 1:50:00

1:50:29 Chitta mantras do believe in the true existence of other powered phenomena and thoroughly established phenomena. Actually, is that right? Proponents of true existence. That might just be the vibashaka and the sotrantikas. Anyway, look that up. Report an error in the passage at 1:50:29 Highlight the passage at 1:50:29

1:50:56 That exists. Report an error in the passage at 1:50:56 Highlight the passage at 1:50:56

1:51:02 Well, all other power phenomena and thoroughly established phenomena exist inherently. And they say other power phenomena exist inherently because they function. If they don't function, I mean, because they function, that means they have to inherently exist, they say. They have to inherently exist. That means they have their own mode of being, according to Chitamatra. Inherently exist means having their own mode of being. Report an error in the passage at 1:51:02 Highlight the passage at 1:51:02

1:51:31 So the cup has its own mode of being, it inherently exists, but it doesn't exist external to the mind. Report an error in the passage at 1:51:31 Highlight the passage at 1:51:31

1:51:43 I think a lot, so are there any, the question was, are there any current schools of Buddhism that hold the chitta mantra view? And a lot, I mean, it's, a lot of writing seemed to be holding the chitta mantra view. Like sometimes when you read Dzogchen texts, it seems like they're talking about chitta mantra. Seems, you know. Report an error in the passage at 1:51:43 Highlight the passage at 1:51:43

1:52:06 I don't know if they actually are. But the chitta mantra, it's said in order to practice tantra, we need to have a minimum of chitta mantra point of view. And we can get to a certain level of realization using the chitta mantra point of view. Then His Holiness the Dalai Lama says, at a certain point we need to change to the prasannika view. Report an error in the passage at 1:52:06 Highlight the passage at 1:52:06

1:52:33 But we can get to a certain point. Because it explains Tantra very well. It explains all of the appearances, all phenomena that we perceive because of our karma ripening. And so through practices like Tantra, we're cleaning our karma. Report an error in the passage at 1:52:33 Highlight the passage at 1:52:33

1:52:59 And creating karmic imprints to see things as being more pure. Right? It works. Just a quick question, Emily. You wrote up there conventional truth, ultimate truth, conventional truth. That was not from a chitta mantra viewpoint then. That's from a prasangika viewpoint? Chitta mantra. But you just changed it to inherent and ultimate on the other powered. I'm confused. So other powered. Report an error in the passage at 1:52:59 Highlight the passage at 1:52:59

1:53:28 So the... Yes. Ultimately exists. And conventionally exists? I mean, why does it say conventional? It's a conventional truth. Okay. And it ultimately exists. Oh, thank you. I'm getting it. Yeah. So we need to distinguish between existing ultimately and ultimate truth. Also, existing conventionally versus. Report an error in the passage at 1:53:28 Highlight the passage at 1:53:28

1:53:59 Conventional truth. So according to Chita Matras and as well as the Madhyamikas, yeah, those are different, right? Ultimately existing versus ultimate truth. Ultimate truths are emptinesses and emptinesses ultimately exist, according to Chita Matra and other powered phenomena ultimately exist. They're conventional truths, but they ultimately exist. Report an error in the passage at 1:53:59 Highlight the passage at 1:53:59

1:54:38 Yeah, we're getting into a lot of detail-y things that will be hard to absorb, but I'll just give you some imprints for now. Report an error in the passage at 1:54:38 Highlight the passage at 1:54:38

1:54:53 Emptiness. So what are thoroughly established? Those are emptinesses or selflessnesses. Emptiness. Emptiness is a lack of existing in a particular way. An emptiness. The lack of cups existing external to the mind. The lack of the cup. Being a different entity from the mind. Report an error in the passage at 1:54:53 Highlight the passage at 1:54:53

1:55:27 That's their emptiness, according to your mantra, that's their emptiness. Report an error in the passage at 1:55:27 Highlight the passage at 1:55:27

1:55:40 So I feel like we've shared enough information for tonight. So we have just a few minutes, so we'll just do one more exercise with a cupcake. Report an error in the passage at 1:55:40 Highlight the passage at 1:55:40

1:56:07 At the end, I'll eat it in front of everybody. Report an error in the passage at 1:56:07 Highlight the passage at 1:56:07

1:56:12 So we did the exercise on the lack of a self-sufficient person. So we'll see the object of negation for the selflessness of phenomena. So first of all, look at the cupcake and see how, sorry, look at this thing in my hand and see how it appears to be naturally the basis of the label cupcake. Report an error in the passage at 1:56:12 Highlight the passage at 1:56:12

1:56:53 Cupcake doesn't seem to be a label coming from my mind. It seems to be naturally a cupcake in my hand, right? Report an error in the passage at 1:56:53 Highlight the passage at 1:56:53

1:57:12 This object of negation, this non-existent imputational factor, non-existent imaginary nature is this Report an error in the passage at 1:57:12 Highlight the passage at 1:57:12

1:57:32 thing as being naturally the basis of the name cupcake without needing to be labeled cupcake. Report an error in the passage at 1:57:32 Highlight the passage at 1:57:32

1:57:46 So that object of negation. And then the other one is that it exists externally to the mind as a composite of externally existent particles. It Report an error in the passage at 1:57:46 Highlight the passage at 1:57:46

1:58:10 seems to be distant and cut off from my mind that perceives it rather Report an error in the passage at 1:58:10 Highlight the passage at 1:58:10

1:58:23 than an Report an error in the passage at 1:58:23 Highlight the passage at 1:58:23

1:58:27 appearance. So now I'm trying to look at it as an appearance to my mind. As a result of karma ripening, an object existing external to the mind. It's an appearance to my mind, Report an error in the passage at 1:58:27 Highlight the passage at 1:58:27

1:59:05 as is everything that we perceive. An Report an error in the passage at 1:59:05 Highlight the passage at 1:59:05

1:59:23 appearance to the mind, like a movie in the mind, as Report an error in the passage at 1:59:23 Highlight the passage at 1:59:23

1:59:33 a result of my karma ripening. There's no Report an error in the passage at 1:59:33 Highlight the passage at 1:59:33

1:59:39 object out here external to my mind. Report an error in the passage at 1:59:39 Highlight the passage at 1:59:39

2:00:01 So, once again this week, let's try to walk in the shoes of a Chittamatra person and try to see things as being... A result of my karma ripening and not existing external to the mind. And just check Report an error in the passage at 2:00:01 Highlight the passage at 2:00:01

2:00:21 it out. Report an error in the passage at 2:00:21 Highlight the passage at 2:00:21

2:00:26 So just, yeah. It's so fascinating. It's so fascinating, right, to try to see things in that way. It's morphing. Report an error in the passage at 2:00:26 Highlight the passage at 2:00:26

2:00:47 Oh, just now? Report an error in the passage at 2:00:47 Highlight the passage at 2:00:47

2:00:59 Oh, because I was squeezing it, it doesn't look so appetizing. Mmm. Report an error in the passage at 2:00:59 Highlight the passage at 2:00:59

2:01:19 Well, it's not a cupcake from its own side. Report an error in the passage at 2:01:19 Highlight the passage at 2:01:19

2:01:27 Okay. Mind experiments, right? Report an error in the passage at 2:01:27 Highlight the passage at 2:01:27

2:01:44 Let's do, let's see, we're out of time. Page 240, Report an error in the passage at 2:01:44 Highlight the passage at 2:01:44

2:01:51 the dedications. Report an error in the passage at 2:01:51 Highlight the passage at 2:01:51

2:01:56 So next week we'll move on to the Madhyamika. Report an error in the passage at 2:01:56 Highlight the passage at 2:01:56

2:02:03 Even more fun than Jirawaja. Report an error in the passage at 2:02:03 Highlight the passage at 2:02:03

2:02:10 Due to the merits accumulated over the three times by myself and all the Buddhas and Bodhisattvas which are empty from their own side, may I, who is empty from its own side, achieve the state of enlightenment which is empty from its own side and lead all sentient beings who are empty from their own side to that state as quickly as possible by myself alone. Report an error in the passage at 2:02:10 Highlight the passage at 2:02:10

2:02:34 Because of these merits, may my actions never cause even the slightest harm to any sentient being. Instead, may they bring only the greatest of benefit. Whatever suffering or happy life I experience may be only of the greatest benefit to others, causing them to achieve enlightenment as quickly as possible. Report an error in the passage at 2:02:34 Highlight the passage at 2:02:34

2:02:54 Like Lama Tsongkhapa, may I be able to offer extensive benefits equaling the limitless sky to all sentient beings and the teachings of Buddha. From now on in all future lives by having all the qualities of Lama Tsongkhapa within me. Because of the past, present and future merit created by me and by the Buddhas, bodhisattvas and sentient beings, may I, my family, disciples and all sentient beings be able to actualize completely in this very lifetime Lama Tsongkhapa's path of unified sūtra and tantra, which is pure like refined gold. Report an error in the passage at 2:02:54 Highlight the passage at 2:02:54

2:03:30 May this pure teaching of Lama Tsongkhapa spread in all directions and flourish forever. Because of all the merits of the three times created by me and all the Buddhas, Bodhisattvas and other sentient beings, may there be no wars, famines, disease, quarreling, fighting or unhappy minds. May there be great prosperity and may everything needed be easily obtained. May all the human beings in the world be guided by spiritual leaders teaching only Dharma and may everyone enjoy the happiness of Dharma. Report an error in the passage at 2:03:30 Highlight the passage at 2:03:30

2:04:03 May everyone have perfect conditions and have only compassion and love for each other in their mind streams, and may they only benefit and never harm each other. May I and all others be able to live lives of pure moral conduct like Lama Tsongkhapa himself, train the mind and bodhicitta, and live in pure view and conduct. Report an error in the passage at 2:04:03 Highlight the passage at 2:04:03

2:04:23 In this way, may we be able to complete our lives without corrupting the pure wisdom of the second Buddhist teaching. Due to the merits of the three times created by myself and others and by the Buddhas and Bodhisattvas, may I, my family members, all the students and benefactors of the organization, and all sentient beings be able to meet perfectly qualified Mahāyāna virtuous friends in all our future lives. Report an error in the passage at 2:04:23 Highlight the passage at 2:04:23

2:04:49 From our side, may we always see them as enlightened and always perform only actions most pleasing to their holy minds. May we always fulfill their holy wishes instantly. I Report an error in the passage at 2:04:49 Highlight the passage at 2:04:49

2:05:09 also pray for the long life of all our spiritual masters, including Kishidogpa, His Holiness the Dalai Lama, Lama Zopa Rinpoche. Report an error in the passage at 2:05:09 Highlight the passage at 2:05:09

2:05:32 I quickly recover from his stroke and Report an error in the passage at 2:05:32 Highlight the passage at 2:05:32

2:05:42 receive many, many more teachings. Report an error in the passage at 2:05:42 Highlight the passage at 2:05:42

· · · silence, 1 minute

2:06:37 Do I really want to say that? Oh, about Lama Zopa? Well, I mean, in the perspective of our minds, right? Report an error in the passage at 2:06:37 Highlight the passage at 2:06:37

2:06:54 Yeah. Report an error in the passage at 2:06:54 Highlight the passage at 2:06:54

2:07:00 Oh, yeah, no, and I'm just going to sit here. Report an error in the passage at 2:07:00 Highlight the passage at 2:07:00

2:07:09 Yeah. I mean, I find it, Report an error in the passage at 2:07:09 Highlight the passage at 2:07:09

2:07:17 yeah, I mean, I find it usually present it that way for people to pray in that manner, which is helping their own minds, at least I see. But, yeah, I mean, technically speaking, right, it is our karma. Everything is our karma. I have to perceive things in that way. Report an error in the passage at 2:07:17 Highlight the passage at 2:07:17

2:07:43 But you would prefer me to say that. Okay, maybe I'm not getting what you're saying. Report an error in the passage at 2:07:43 Highlight the passage at 2:07:43

2:08:12 Well, it's subject to our karma, right? I mean, our perception, yeah. guess perception. Report an error in the passage at 2:08:12 Highlight the passage at 2:08:12

2:08:09 -hmm. Mm-hmm. Mm-hmm. Report an error in the passage at 2:08:09 Highlight the passage at 2:08:09