Special Insight 3: Wisdom of Emptiness (4 October 2011)

0:00 You're just watching it, you've described it. It's like, I was reading something, or somebody was telling me something about how, like, when emotion arises, like fear or something like that, and if you just watch it, right, the awareness that's aware of the fear of the emotion is never fearful, right? Report an error in the passage at 0:00 Highlight the passage at 0:00

0:22 So if you get back to the awareness. You know, we no, know, I was crying because I had thought about it, it wasn't like, yeah, you didn't have to go through the scary, didn't have to think about why or anything. Report an error in the passage at 0:22 Highlight the passage at 0:22

0:42 watching this light go through my guts and it looks like this, looks like that, It's amazing isn't it? It's just mindfulness. Report an error in the passage at 0:42 Highlight the passage at 0:42

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1:58 They're merely labeled by the mind. They don't function. They're really wonderful. Report an error in the passage at 1:58 Highlight the passage at 1:58

2:19 Merely colors and shapes that are labeled. Labeled amazing. Labeled beautiful. Report an error in the passage at 2:19 Highlight the passage at 2:19

2:35 Those are Dharma jokes that not many people get. Report an error in the passage at 2:35 Highlight the passage at 2:35

2:55 Shane's birthday today? Report an error in the passage at 2:55 Highlight the passage at 2:55

3:01 I'm so bad at Facebook. Report an error in the passage at 3:01 Highlight the passage at 3:01

3:12 You're merely labeled aggregates. Report an error in the passage at 3:12 Highlight the passage at 3:12

3:18 Like what's she on? Report an error in the passage at 3:18 Highlight the passage at 3:18

3:39 Shane, you know. It's between. Mm-hmm. Yeah, it must be. Report an error in the passage at 3:39 Highlight the passage at 3:39

3:54 That's more than my teenage nephews who were trying to break the Report an error in the passage at 3:54 Highlight the passage at 3:54

4:16 Welcome back for Report an error in the passage at 4:16 Highlight the passage at 4:16

4:24 emptiness. Report an error in the passage at 4:24 Highlight the passage at 4:24

4:28 We'll get it one of these days. So let's start by Report an error in the passage at 4:28 Highlight the passage at 4:28

4:37 meditating on the breath so Report an error in the passage at 4:37 Highlight the passage at 4:37

4:58 we can follow the breath. Report an error in the passage at 4:58 Highlight the passage at 4:58

5:01 As it enters our body and Report an error in the passage at 5:01 Highlight the passage at 5:01

5:11 leaves our body, we Report an error in the passage at 5:11 Highlight the passage at 5:11

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6:45 can try to develop a bodhicitta motivation. So Report an error in the passage at 6:45 Highlight the passage at 6:45

6:59 remembering the kindness of others, Report an error in the passage at 6:59 Highlight the passage at 6:59

7:11 remembering that we wouldn't be here without the kindness and hard work of so many other beings. And Report an error in the passage at 7:11 Highlight the passage at 7:11

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8:17 then also remembering that all of these beings are stuck, Report an error in the passage at 8:17 Highlight the passage at 8:17

8:26 imprisoned by their mental afflictions, their Report an error in the passage at 8:26 Highlight the passage at 8:26

8:35 disturbing emotions, Report an error in the passage at 8:35 Highlight the passage at 8:35

8:43 their desirous attachments, Report an error in the passage at 8:43 Highlight the passage at 8:43

8:49 irritation. Jealousy. And Report an error in the passage at 8:49 Highlight the passage at 8:49

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9:33 will never achieve lasting happiness until Report an error in the passage at 9:33 Highlight the passage at 9:33

9:40 they get out of saṃsāra. Report an error in the passage at 9:40 Highlight the passage at 9:40

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10:20 Developing a wish to free all these beings from saṃsāra of Report an error in the passage at 10:20 Highlight the passage at 10:20

10:36 dissatisfaction. To Report an error in the passage at 10:36 Highlight the passage at 10:36

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11:32 do so we need to attain enlightenment. Report an error in the passage at 11:32 Highlight the passage at 11:32

11:41 Will they develop our own minds and wisdom and Report an error in the passage at 11:41 Highlight the passage at 11:41

11:49 passion and power? Report an error in the passage at 11:49 Highlight the passage at 11:49

· · · silence, 1 minute

12:53 So let's start with the Madjushri prayer on the first page of the White Book. Report an error in the passage at 12:53 Highlight the passage at 12:53

13:12 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 a 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 13:12 Highlight the passage at 13:12

13:38 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 the 112 marks of a Buddha, who has completed the stages achieving 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 13:38 Highlight the passage at 13:38

14:07 Omar, it's on a name, it's on a name, Report an error in the passage at 14:07 Highlight the passage at 14:07

14:21 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. Report an error in the passage at 14:21 Highlight the passage at 14:21

14:40 And then on page, Report an error in the passage at 14:40 Highlight the passage at 14:40

14:47 get which prayers we do. Yeah, page 76, the Heart Sūtra. I Report an error in the passage at 14:47 Highlight the passage at 14:47

15:06 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 15:06 Highlight the passage at 15:06

15:25 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 15:25 Highlight the passage at 15:25

15:51 He said that, and the Bodhisattva, Mahasattva Arya Avalokiteshvara said this to the venerable Sharivadiputra. 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 15:51 Highlight the passage at 15:51

16:14 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 16:14 Highlight the passage at 16:14

16:39 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 eye element and so on, including no mind element and no mental consciousness element. Report an error in the passage at 16:39 Highlight the passage at 16:39

17:04 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. 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. Report an error in the passage at 17:04 Highlight the passage at 17:04

17:32 Having completely passed beyond error, they reach the end point of nirvāṇa. 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 17:32 Highlight the passage at 17:32

18:00 The mantra of the perfection of wisdom is declared. Tayata om gate gate paragate parasam gate 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, Avalokiteshvara, saying, Well said, well said, son of the lineage, it is like that. Report an error in the passage at 18:00 Highlight the passage at 18:00

18:26 It is like that. One should practice the profound perfection of wisdom just as you have indicated. Even the Tathatikas rejoice, the Bhagavan having thus spoken. The venable Sharivadi Putra, the Bodhisattva, Mahasattva, Arya, Avalokiteshvara, and those surrounding in their entirety along 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 18:26 Highlight the passage at 18:26

18:53 And then refuge in bodhicitta on page 98. I Report an error in the passage at 18:53 Highlight the passage at 18:53

19:04 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 19:04 Highlight the passage at 19:04

19:34 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 19:34 Highlight the passage at 19:34

19:56 So we've been talking about emptiness. And the fact that we will never be completely happy until we've subdued our minds. Report an error in the passage at 19:56 Highlight the passage at 19:56

20:15 As long as our minds are untamed, as long as our minds have mental afflictions, The attachment and the irritation and the jealousy, then we'll never achieve lasting happiness. Our minds will be bending like a blade of grass in the wind. Report an error in the passage at 20:15 Highlight the passage at 20:15

20:41 Our minds will be always subject to the conditions, the external conditions. So external things can never bring us lasting happiness. The Report an error in the passage at 20:41 Highlight the passage at 20:41

21:01 jobs. The relationships, the money, the house. It can only bring us temporary pleasure and will never last, cannot last. Report an error in the passage at 21:01 Highlight the passage at 21:01

21:26 So the only way to achieve lasting happiness is to train our minds to remove the dissatisfaction and the afflictions in our minds. Report an error in the passage at 21:26 Highlight the passage at 21:26

21:41 So it's impossible to subdue our minds completely without realizing emptiness. Realizing emptiness is the key to being able to uproot our afflictions such that they will never arise again. Report an error in the passage at 21:41 Highlight the passage at 21:41

22:03 So I heard somebody say the other day, so we have no choice. Sooner or later, we need to realize emptiness. So we might as well do it. Report an error in the passage at 22:03 Highlight the passage at 22:03

22:20 So Lama Tsongkhapa talked about how ignorance is the root of... Right, of saṃsāra, of all of our mental afflictions. And then there's the two types of ignorance, right? The self of persons, the grasping at the self of persons and the grasping at the self of phenomena. So grasping at a concrete, real, intrinsically existent person or being as well as grasping at intrinsically existing phenomena other than beings, right? Report an error in the passage at 22:20 Highlight the passage at 22:20

23:01 Cars and houses and money and stuff, right? And the problem, the biggest problem within that is the grasping at that solid real me as well as mine, right? Believing in a solid real me and then grasping at mine in order to achieve the happiness for the me. Report an error in the passage at 23:01 Highlight the passage at 23:01

23:31 So last term we talked about how to refute the self of persons. And how did we refute that? First, well through the four-point analysis. First, identifying the object of refutation, the object of negation. That solid real self, that solid real me in our own experience. The one that arises when we feel hurt, when we're grasping onto something. Report an error in the passage at 23:31 Highlight the passage at 23:31

24:06 When we feel fearful, when we feel obsessive, when we feel irritated, right? There's some level of grasping onto a real me underneath all of our disturbing emotions, all of our agitated minds. There's some level, and it's not always obvious, right? But there's some level. Of grasping onto a real me. There's some level of wanting happiness for me or wanting pleasure or comfort or quiet or peace for me. Report an error in the passage at 24:06 Highlight the passage at 24:06

24:52 And not wanting whatever is happening out there that's irritating me. Report an error in the passage at 24:52 Highlight the passage at 24:52

25:02 So first of all, identifying the object of refutation, that me that appears. When our mind is agitated, how does that me look? It's not an intellectual exercise, but identifying that object of refutation is a very experiential exercise. How am I grasping onto a me throughout my day that's causing me problems, that causes my mind to go up and down? Report an error in the passage at 25:02 Highlight the passage at 25:02

25:42 So that was the first point of the four-point analysis. Identifying the object of refutation. The second one we called ascertaining the pervasion, or maybe another way of saying that. Actually, I was listening to Guy Newlin the other day. He said limiting the options. That's kind of a more accessible way to say it. Report an error in the passage at 25:42 Highlight the passage at 25:42

26:13 Okay, if that real me really existed, that solid me really existed, What are the possibilities of where it could exist? So in the four-point, well, the Nagarjuna named two possibilities, right? It has to exist either one with the aggregates, right, one with the body and our mind, or separate from the body or mind, right? Report an error in the passage at 26:13 Highlight the passage at 26:13

26:46 One with the body and mind or separate from the body and mind. No other possibilities. Report an error in the passage at 26:46 Highlight the passage at 26:46

26:55 So that's one way. That's one way of limiting the possibilities. But if we're not satisfied with that, you know, there are other lists, like the seven-fold reasoning of Chandrakirti. Okay, I'm not convinced, you know, if I'm not convinced that those are the only two options, we can think, okay, well, it's also not, the eye is also not the possessor of the aggregates, for example. Report an error in the passage at 26:55 Highlight the passage at 26:55

27:22 It's also not the collection of the aggregates. It's also not the shape of the aggregates. So whatever we're grasping onto, if we think that there's other possibilities, we can include those in the list. But it is sufficient. Report an error in the passage at 27:22 Highlight the passage at 27:22

27:42 It is sufficient to limit the possibilities to just those two, right? One with the aggregates or separate from the aggregates. But what's key is, is it sufficient for your mind? Report an error in the passage at 27:42 Highlight the passage at 27:42

27:58 If I refute that the self is... One with the aggregates. And I refute that the self is separate from the aggregates. Will my mind be convinced that, okay, that solid self can't exist at all? Report an error in the passage at 27:58 Highlight the passage at 27:58

28:18 That's the key, right? Is that we need to be convinced that these are all of the possible ways it could exist if it existed the way we think it exists. If it existed the way it appears, then it would have to be Report an error in the passage at 28:18 Highlight the passage at 28:18

28:36 Either one with the aggregates or separate from the aggregates. And the mind so resists limiting it to those two options. Report an error in the passage at 28:36 Highlight the passage at 28:36

28:47 So we can think of other options if we want and then refute those. Report an error in the passage at 28:47 Highlight the passage at 28:47

29:00 So that was the second point. Did that make sense? Limiting the options or ascertaining the pervasion. And this second option is an important one. It's not something for us to skip over and just do kind of... Lightly. It's like, oh yeah, yeah, okay, one or separate, whatever, you know. This is a big, this is a big step. Okay, well, if it existed the way it appears, what are all the possibilities? Report an error in the passage at 29:00 Highlight the passage at 29:00

29:32 Third, then seeing the faults of asserting that the me, the self and the aggregates are the same or one or in one inherent entity. Report an error in the passage at 29:32 Highlight the passage at 29:32

29:50 And number four, seeing the faults of asserting that they're different or separate. The me, the self, and the aggregates are separate or different. Report an error in the passage at 29:50 Highlight the passage at 29:50

30:12 So at the end of this, if we do it correctly and rigorously, then we come to a conclusion that that self, that inherently existent self, isn't... It's not within the body and mind and it isn't separate from the body and mind. So it can't exist at all. Report an error in the passage at 30:12 Highlight the passage at 30:12

30:46 It's not within the body and mind. It's not separate from the body and mind. That inherently exists in itself. It cannot exist at all. That self that we always believed existed can't exist at all. Report an error in the passage at 30:46 Highlight the passage at 30:46

31:13 That self that exists by its own power in and of itself as a self-contained entity from its own side. That solid self that exists independently of the mind imputing it doesn't exist at all. Report an error in the passage at 31:13 Highlight the passage at 31:13

31:41 So when we meditate on this, we search for that self. We identify that. Solid self in our experience, we search for it within the body and mind, separate from the body and mind, and we end up not finding it. And Report an error in the passage at 31:41 Highlight the passage at 31:41

32:09 that not finding, the absence of that inherently existent self is the emptiness of it. We end up with this lack, what they call this non-affirming negative. This negation, the negation of the self that we're looking for. We end up with that lack and then we meditate on that. We focus on that lack with our as much concentration as we have, right? Without distraction as much as we can. Report an error in the passage at 32:09 Highlight the passage at 32:09

32:53 And, you know, that gives us power, right? That being able to focus on that lack. So that is meditating on emptiness, right? Focusing on that lack Report an error in the passage at 32:53 Highlight the passage at 32:53

33:10 single-pointedly until then that fades a bit, right? It starts to become fuzzy. Like that lack of inherently existent me after a while turns into just space. Report an error in the passage at 33:10 Highlight the passage at 33:10

33:29 In the beginning, it's significant. It's a lack of something I always believed in. And then after a while it turns into just space. And then I analyze again for that self and come up with that lack again and then focus on that lack again. Report an error in the passage at 33:29 Highlight the passage at 33:29

33:54 So we go like that back and forth, right? We analyze, search for it, end up with this lack, focus on that. When that fades, we analyze again until the lack comes up again and then we focus on that. And so we keep going back and forth like that. So when we're realizing emptiness, only emptiness appears. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:24 Only the lack appears. Report an error in the passage at 34:24 Highlight the passage at 34:24

34:30 So then it's easy to think, okay, well then nothing exists at all. Because only a lack appears. Conventionalities don't appear to the realization of emptiness. So then the next section. Lama Tsongkhapa gets into is, no, but it's not that things don't exist at all. It's that object of negation that doesn't exist. Report an error in the passage at 34:30 Highlight the passage at 34:30

35:01 We started off with an object of negation or object of refutation. We searched for it. We couldn't find it. So that object of negation, that object of refutation doesn't exist. Report an error in the passage at 35:01 Highlight the passage at 35:01

35:16 We're not saying that there's no self that exists at all, right? There is a self that exists, but much more lightly than we think. Report an error in the passage at 35:16 Highlight the passage at 35:16

35:30 So just before the break, right, we meditated on the constantly changing body and the constantly changing mind. I don't know if you remember that. Report an error in the passage at 35:30 Highlight the passage at 35:30

35:44 So the body is constantly changing, right? The heart is beating, neurons are constantly firing in the brain, blood is coursing through the veins, right? The body does not stay static for a single moment. So the body is constantly changing. Report an error in the passage at 35:44 Highlight the passage at 35:44

36:06 The mind is also constantly changing, right? Different thoughts arising, stress sometimes arising, worry sometimes arising. Sometimes agitated, sometimes calm. The mind is also constantly changing. So the body is constantly changing and the mind is constantly changing. Report an error in the passage at 36:06 Highlight the passage at 36:06

36:38 And then we impute a self onto that. So the imputation, the label, me, on that constantly changing body and mind is the self that exists. Report an error in the passage at 36:38 Highlight the passage at 36:38

36:56 The label on the constantly changing body and mind. The thought of me. The thought me designated to the constantly changing body and or mind is the I that exists. Report an error in the passage at 36:56 Highlight the passage at 36:56

37:19 That I is not findable at all within the body and mind. The I is just a label applied to the constantly changing body. Report an error in the passage at 37:19 Highlight the passage at 37:19

37:36 So where does the I come from? Thought. Conceptual designation. There is no I within the body and mind. It's applied to. Report an error in the passage at 37:36 Highlight the passage at 37:36

38:00 But that's not the way we feel the I, right? If somebody falsely accuses me of something, I feel an I, a real I somewhere within the body, right? Report an error in the passage at 38:00 Highlight the passage at 38:00

38:17 Maybe in the center of the chest. Like there's a real I here. It's not just a thought I, but it feels like there's a real I here. Report an error in the passage at 38:17 Highlight the passage at 38:17

38:29 So what do we do when we feel that? Perfect opportunity to meditate on emptiness, right? Notice, notice that I coming up that feels really real, that doesn't feel like just a thought. It feels real in the center of the chest or wherever it is. Report an error in the passage at 38:29 Highlight the passage at 38:29

38:55 Okay, that is the object of refutation, then search for it. Where is it? Is it the body? Is it the heart? Is it the heart, the physical heart? What is it? Report an error in the passage at 38:55 Highlight the passage at 38:55

39:13 Search thoroughly right through the body and see if it's in the body. Search thoroughly in the mind, see if it's the mind. You Report an error in the passage at 39:13 Highlight the passage at 39:13

39:26 may find it's none of those, right? And oh, is it separate from the body and mind? Well, if it was separate from the body and mind, then it could be sitting over there in the other room and I could be sitting over here. Well, I should not say I. The I could be in the other room and the body and mind could be here. It just doesn't make sense. Report an error in the passage at 39:26 Highlight the passage at 39:26

39:50 It doesn't make sense for the I to be separate from the body and mind. But also it doesn't, we can't find it within the body and mind. Report an error in the passage at 39:50 Highlight the passage at 39:50

40:04 So then there's a big impact on the mind, right, when we can't find it. When we have that strong sense of that I and then, oh my gosh, it's not there. Report an error in the passage at 40:04 Highlight the passage at 40:04

40:20 Then that absence, that lack. Has a greater impact on the mind. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:30 Or I don't know if any of you guys are hard on yourself, but I find that is like a really good opportunity. Really powerful to meditate on emptiness. Okay, who is this me that is bad or that's screwed up or isn't good enough? Who is this me that isn't good enough? Is it the body? Report an error in the passage at 40:30 Highlight the passage at 40:30

41:04 Is it the mind in this moment? Is it the mind in that moment? Is it the mind in that moment? Who is this enduring me, right, that's not good enough? I Report an error in the passage at 41:04 Highlight the passage at 41:04

41:19 mean, that one's a fun one because, you know, you suffer a lot beating yourself up, right? And it's like, oh my gosh, that doesn't exist at all. That was just a thought. Report an error in the passage at 41:19 Highlight the passage at 41:19

41:32 That me that's not good enough is only something fabricated by the mind. Something completely made up by our thoughts. Nothing substantial at all. Nothing real at all. Report an error in the passage at 41:32 Highlight the passage at 41:32

41:54 So Report an error in the passage at 41:54 Highlight the passage at 41:54

41:58 then it's a great relief, right? It's like, oh my God. That's just a habit. That's just a habitual thought, right? Report an error in the passage at 41:58 Highlight the passage at 41:58

42:10 So there is a person that exists, right? There is a person that doesn't exist, and that's a real solid self within the body and mind, or that's findable. Report an error in the passage at 42:10 Highlight the passage at 42:10

42:20 And the person that does exist is just a label. Report an error in the passage at 42:20 Highlight the passage at 42:20

42:31 Then we come to the text. Did people bring page Report an error in the passage at 42:31 Highlight the passage at 42:31

42:45 271? In this version, and there's still one left in the bookstore. This is the Philip Corco version. You have a different version, don't you? It's the section that says showing how independence on that person's appear like an illusion. Report an error in the passage at 42:45 Highlight the passage at 42:45

43:17 So it's just over halfway down the page, on page 271, if people have this version. Report an error in the passage at 43:17 Highlight the passage at 43:17

43:31 So here, Lama Tsongkhapa. We'll talk about how the correct way of saying, of asserting that persons are like illusions, and then the incorrect way. Because Lama Tsongkhapa does a lot of refuting mistaken conceptions, mistaken beliefs in the view. Because when Lama Tsongkhapa came along, there were a lot of mistaken views about emptiness. Report an error in the passage at 43:31 Highlight the passage at 43:31

44:05 He tells us the correct way and the incorrect way that people believe in. So at the bottom of page 271, he quotes the King of Concentration Sūtra. It says, like a mirage, a Gandharva city, like an illusion, just as a dream. Meditate on signs as empty of entity. Know all phenomena as like that. Report an error in the passage at 44:05 Highlight the passage at 44:05

44:40 So we've meditated, you know, once we've realized emptiness, right? We realize that things don't exist the way they appear, right? Because everything appears as being inherently existent, right? Everything appears as having a self-existent entity. It appears as if there's a cup here in my hand, you know, kind of projecting its image to you, right? Report an error in the passage at 44:40 Highlight the passage at 44:40

45:05 Like there's a real self-existent cup here. There's a real self-existent table here, microphone, tanka. It appears as if these things are self-existent, existing independent of the mind. Report an error in the passage at 45:05 Highlight the passage at 45:05

45:25 So everything appears like that and has always appeared like that to us. And things don't exist that way. So when we realize emptiness, we've meditated on the lack of things existing the way they appear. We've realized that things don't exist the way they appear. They don't exist independent of the mind of conception. They don't exist from their own side. Report an error in the passage at 45:25 Highlight the passage at 45:25

45:54 And then we arise and things appear the same way. Here we've realized emptiness and we get up and everything appears the same way. They still appear as inherently existent. What's up with that? Report an error in the passage at 45:54 Highlight the passage at 45:54

46:14 But it's said, right, things appear as like an illusion. What does that mean, that things appear as like an illusion when you've arisen from your realization of emptiness? Report an error in the passage at 46:14 Highlight the passage at 46:14

46:31 Yeah, so in the King of Concentration Sutras, he quotes, right, a mirage, a Gandharva city, an illusion, a dream. Well, let's throw out the Gandharva city. I don't even know what that is. but, but, uh, But like a mirage, an illusion, a dream, like what Effie was saying, is often used, right? So things appear when we dream, things appear to be real, right? Report an error in the passage at 46:31 Highlight the passage at 46:31

47:04 People appear as real people, places appear as real, but they don't really exist that way. So after we realize emptiness, we arise and things appear. Report an error in the passage at 47:04 Highlight the passage at 47:04

47:20 But we know that they don't exist the way they appear. They appear as being independent of the mind, as existing from their own side. But our mental consciousness knows that they don't exist that way. So this is like a mirage. Report an error in the passage at 47:20 Highlight the passage at 47:20

47:42 Once we've understood it's a mirage, that part on the road that's reflecting, Looks like a lake, let's say, or a body of water. But when we check, we see, oh, okay, it's not really a lake. But it still appears as if it is. Report an error in the passage at 47:42 Highlight the passage at 47:42

48:13 Or a reflection in a mirror. It appears as if it's me in the mirror. But we know that it's not. Maybe a little kid doesn't know. Or an animal. But we know, right? But it still vividly appears. Report an error in the passage at 48:13 Highlight the passage at 48:13

48:36 Or, you know, I mean, you've heard this example before, but this is a very real example for me. You know, if you go into a restaurant for the first time and there's a wall that's a mirror, right? When you first walk in, it seems like the restaurant is twice as big as it is. And then you notice, oh, it's a mirror. So then you just don't believe it anymore. Report an error in the passage at 48:36 Highlight the passage at 48:36

48:58 It still appears the same. But you don't believe it. So in that sense, things are like an illusion. They appear one way, but they don't actually exist that way. They're like a reflection. They're like a mirage, like a dream. They appear one way, but they exist in a different way. Report an error in the passage at 48:58 Highlight the passage at 48:58

49:26 All phenomena are like that. Report an error in the passage at 49:26 Highlight the passage at 49:26

49:37 So in the third paragraph of page 272, Report an error in the passage at 49:37 Highlight the passage at 49:37

49:44 It says for this, I'm going to change that to concerning this, the two. There are two factors. Report an error in the passage at 49:44 Highlight the passage at 49:44

49:57 There's an appearance of something and there's the emptiness. Actually, you know what, I'm going to change this sentence and I'm going to use Hopkins translation. Do you know where I am? Where it says for this, the two, appearance is that, an emptiness. Report an error in the passage at 49:57 Highlight the passage at 49:57

50:17 So Hopkins says something like this. Concerning this. There are two factors. The appearance of something and the emptiness of existing the way it appears are needed. Report an error in the passage at 50:17 Highlight the passage at 50:17

50:37 So for illusory experience, to understand the illusory appearance of something, the illusory nature of something, there are two factors. First of all, an appearance and then the understanding of emptiness. Report an error in the passage at 50:37 Highlight the passage at 50:37

51:01 That it's empty of existing the way that it appears to exist. So there's an appearance and an understanding of emptiness. Report an error in the passage at 51:01 Highlight the passage at 51:01

51:11 Those two together give us an understanding of illusory, the illusory nature. Things do appear, but we know that they're empty of existing that way. Report an error in the passage at 51:11 Highlight the passage at 51:11

51:29 More specifically, things appear as inherently existent, but we know that they don't exist that way. Report an error in the passage at 51:29 Highlight the passage at 51:29

51:54 So it's not that things are an illusion. They are like an illusion. They are like an illusion in that they don't exist the way they appear. But they still do exist, right? And they function. So illusions don't exist. I mean, well, let's say the mirage of the water. The mirage, right? The water doesn't exist. Report an error in the passage at 51:54 Highlight the passage at 51:54

52:30 In a mirage. Report an error in the passage at 52:30 Highlight the passage at 52:30

52:39 Well, the classic example they give in the Dharma is there's a magician who does this magic trick. There's like a pebble and a stick and he casts a spell on the pebble and the stick and casts a spell on the people. And then the pebble and stick appear as a horse or an elephant. Report an error in the passage at 52:39 Highlight the passage at 52:39

53:00 So that illusion, there's an illusion of a horse or elephant. Report an error in the passage at 53:00 Highlight the passage at 53:00

53:07 So an illusion, right, but horse and elephant don't actually exist, right? So things aren't illusions because things do exist. They just don't exist the way they appear to exist. People do exist and they function, right? The tonka exists and functions. This microphone exists and it functions. So this isn't an illusion. Report an error in the passage at 53:07 Highlight the passage at 53:07

53:35 But it's illusory because it doesn't exist the way it appears to exist. Does that make sense? Am I making myself clear? It exists and it functions conventionally, whereas the illusory horse, right, the horse doesn't exist at all. There's an appearance, but it doesn't exist at all. Report an error in the passage at 53:35 Highlight the passage at 53:35

54:02 So we need the microphone. Oh, you've got it right in front of you. So you have to push the bottom, like, and hold it for a couple seconds, right? Until the light goes on? Yeah. Wireless. I think the light's on. Yeah, okay. I was just going to, just to clarify, so like in the analogy of the road and the water, right? Report an error in the passage at 54:02 Highlight the passage at 54:02

54:29 So actually the light and the reflection exist, but the appearance of water that they're giving is actually what the illusion is. Report an error in the passage at 54:29 Highlight the passage at 54:29

54:40 Yeah, yeah, right. So the, right, the light. And the reflection exists, right, all of that exists, but the water doesn't exist, right? And so it's a mirage or it's like an illusion, right, because it appears to be water, but it, right, exactly, yeah, yeah. So, yeah, so the water doesn't exist, but the reflection, the light, et cetera, do exist, right? Report an error in the passage at 54:40 Highlight the passage at 54:40

55:28 And then the next sentence I'm going to read from Hopkins' translation. He says, moreover, if objects seem to be utterly non-existent, even as mere appearances, like the horn of a rabbit or the child of a barren woman, and do not dawn as appearing, yet empty of existing the way they appear, the meaning of illusory-like appearance has not dawned to the mind. Report an error in the passage at 55:28 Highlight the passage at 55:28

55:54 So if we think objects don't exist at all, Then we don't have the correct understanding of illusory-like appearance. Report an error in the passage at 55:54 Highlight the passage at 55:54

56:17 And do not dawn as appearing, yet empty of existing the way they appear. So that's once again, understanding things appear and they exist, they just don't exist the way they appear. If we don't have that understanding, then we don't have the correct understanding of illusory appearance. Report an error in the passage at 56:17 Highlight the passage at 56:17

56:41 So hence... This is how you understand other phenomena to be resembling the example of an illusion. For example, although the illusions conjured up by a magician are from the start empty of being horses and elephants, their appearances as horses and elephants undeniably arise. So that pebble and stick that appear to be horses and elephants, that pebble and stick have never... Report an error in the passage at 56:41 Highlight the passage at 56:41

57:11 been horses and elephants. It's not that when you realize it's not a horse and elephant, then it used to exist and it doesn't exist anymore. It's never existed as a horse or elephant. So from the beginning, it's never been a horse or elephant. Report an error in the passage at 57:11 Highlight the passage at 57:11

57:35 Similarly, from the beginning, there's never been a self-existent self. That solidly existent self, that inherently intrinsically existent self or phenomena. It's never been there. It's not that once we meditate on emptiness then it goes out of existence. Like at one time it did exist and then when we come to the correct understanding then it goes out of existence. Report an error in the passage at 57:35 Highlight the passage at 57:35

58:07 From the beginning it's never existed. Report an error in the passage at 58:07 Highlight the passage at 58:07

58:14 Not that there is a beginning, but from beginningless time, it's never existed. So that's empty in a different sense than oftentimes we use that word. If I drink the rest of this tea, then the cup becomes empty. It didn't used to be empty, and then it became empty. That's not the meaning of emptiness in this context. Report an error in the passage at 58:14 Highlight the passage at 58:14

58:41 It's always been empty. It's always been devoid of existing. Report an error in the passage at 58:41 Highlight the passage at 58:41

58:52 So this is what Lama Tsongkhapa is saying. Understand that likewise, although phenomena such as persons are from the start empty of inherent existence, of being established by way of their own entities on top of the objects, it is undeniable that they appear as if established that way, right? Report an error in the passage at 58:52 Highlight the passage at 58:52

59:12 They're empty, but they still appear to be real and solid and intrinsically. Report an error in the passage at 59:12 Highlight the passage at 59:12

59:22 So we have to really, I mean, I think, You know, we grew up and in this society to believe what we see, right? I won't believe it until I see it kind of thing. But if I see it, that means, right, seeing is believing. That means it must exist. If I see it, then it must exist, right? That's what we think. We have to get over that. Is everything we've ever seen mistaken? Report an error in the passage at 59:22 Highlight the passage at 59:22

1:00:02 It does exist, but not in the way that it appears. Report an error in the passage at 1:00:02 Highlight the passage at 1:00:02

1:00:08 So Jeffrey Hopkins in his Emptiness Yoga says, you know, we have to, we have to be okay with being wrong, right? We're so attached, well, so many of us are attached to being right, right? But there's an element in which we've always been wrong, and it's believing that things exist and they're on side, that that really is right. Report an error in the passage at 1:00:08 Highlight the passage at 1:00:08

1:00:37 The right way to do things, right? Or that really is, it's Report an error in the passage at 1:00:37 Highlight the passage at 1:00:37

1:00:49 just labeled as your friend, that really is, right? The correct way of doing things. No, actually it's just imputed by the mind. Report an error in the passage at 1:00:49 Highlight the passage at 1:00:49

1:01:00 So we have to let go of that belief in appearances, belief in what we see. It's not that what we see is totally wrong, right? There's just an element of mistake, right? Remember, you know, what we talked about how things You know, data appears, right? Shapes and colors appear. And the conceptual mind is organizing that data into objects. Report an error in the passage at 1:01:00 Highlight the passage at 1:01:00

1:01:35 So is there an object from its own side? No. The conceptual mind organized it and created it into an object. Report an error in the passage at 1:01:35 Highlight the passage at 1:01:35

1:01:52 And then it appears back as if it really is that way. The conceptual mind organized this blue and this white into a cup, labeled it cup, and now it appears back as if it really is a cup. Report an error in the passage at 1:01:52 Highlight the passage at 1:01:52

1:02:08 So the mind is doing that all the time. And if I had different karma and I was an ant, you know, an ant, there is no cup in an ant's reality. Report an error in the passage at 1:02:08 Highlight the passage at 1:02:08

1:02:25 You know, a drowning pool, right? But there is no cup. There is validly no cup in an ant's reality. It's not as if we humans are right and it really is a cup and those ants just have that funky karma and they don't really see it as a cup. Report an error in the passage at 1:02:25 Highlight the passage at 1:02:25

1:02:44 For ants, there is validly no such thing as a cup. And for humans, there is validly something that is a cup. Report an error in the passage at 1:02:44 Highlight the passage at 1:02:44

1:02:57 So who's right? Report an error in the passage at 1:02:57 Highlight the passage at 1:02:57

1:03:05 It's not a cup from its own side and it's not a drowning pool. Conventionally, it's valid for it to be a cup for us. Conventionally it's valid for it to be something else for an ant. Report an error in the passage at 1:03:05 Highlight the passage at 1:03:05

1:03:27 It's on? Okay. So here's my question. I don't know exactly how to phrase it, but so is this emptiness, this capacity that we want to develop to recognize emptiness, is this a tool to eliminate suffering and to be happy? Because here's my question. If I experience something like anger or... Sadness or something. I can use this tool to sort of soften that up to see where that is coming from. Report an error in the passage at 1:03:27 Highlight the passage at 1:03:27

1:04:06 But like I'm looking at these flowers and they bring me joy. So if I see an illusion that is beautiful that brings me joy and I recognize that it's an illusion, should I still be working on that to undermine that sense of joy? I look at the flowers and I can see that they're empty in the ways that we've been talking about. But I still see beautiful colors and shapes. And I know they're here today, gone tomorrow, that they're not inherently existent and stuff, but there's something about them, that illusion, that brings me joy. Report an error in the passage at 1:04:06 Highlight the passage at 1:04:06

1:04:43 And I recognize that there's something about me that is equally as important as what's there. You know, it's not just that. It's not inherently good or beautiful. It's depending on my perception. But should I be working on undermining that? Undermine all of your joy? Yeah, yeah. So should I apply this with discrimination? Should I try to undermine the things that bring me suffering and just accept the things that bring me joy, understanding that they're empty, but just embrace the joy as I find it? Report an error in the passage at 1:04:43 Highlight the passage at 1:04:43

1:05:20 Or is that karma? like should I just accept it as great you know like here to be happy sort of or Report an error in the passage at 1:05:20 Highlight the passage at 1:05:20

1:05:31 Joy is good. Report an error in the passage at 1:05:31 Highlight the passage at 1:05:31

1:05:37 Grasping will cause you suffering, right? Like, I mean, ultimately, right, after we realized emptiness and we've... We've familiarized ourselves with that. Things will continue to appear and we'll understand that they don't exist the way they appear. And the appearance can still bring us joy, but we get in trouble if we think, I want more of that. Report an error in the passage at 1:05:37 Highlight the passage at 1:05:37

1:06:09 That's really a cause of my happiness. That really exists and that is the cause of my happiness. Then we get in trouble. right? like... Report an error in the passage at 1:06:09 Highlight the passage at 1:06:09

1:06:22 There's one, you know, it's like a sunset, like we, we can really enjoy the sunset, the beautiful colors, right? But we don't grasp onto that, right? Because we know it's, well, I don't know, we don't grasp onto it, right? But we, you know, we know it's temporary and, you know, we know it's going away and so we can enjoy it without suffering, right? Report an error in the passage at 1:06:22 Highlight the passage at 1:06:22

1:06:49 Without grasping. So I think when... If we realize emptiness, then we can feel much more joy with freedom, as opposed to the attachment that we often have now, which is, that's really beautiful and I want it. I have to have it and I hope I never lose it. That's where the suffering comes in, that grasping at something. Report an error in the passage at 1:06:49 Highlight the passage at 1:06:49

1:07:25 It's like, you know, we're talking about the body and mind. Like everything, well, everything that we perceive is constantly changing, right? It's like this constantly changing thing, right? Constantly changing body, constantly changing mind, constantly changing people, constantly. And then what does our grasping mind do? Report an error in the passage at 1:07:25 Highlight the passage at 1:07:25

1:07:53 Doesn't let it flow, right? We solidify things. Things are existing like this and our grasping mind goes. Want it to last, thinks it's real, thinks it's permanent. It's just so if we can remember that's really, you know, that's just an appearance, right? That's just an appearance to my mind. It's not going to last. I'll just rejoice in it. Be happy about it. That's great, right? You know, Buddhism isn't about dampening our joy, right? Report an error in the passage at 1:07:53 Highlight the passage at 1:07:53

1:08:30 Dampening our appreciation for things. It's about stopping the mental afflictions that desires attachment, irritation, jealousy, etc. Report an error in the passage at 1:08:30 Highlight the passage at 1:08:30

1:08:51 Any other questions so far? Report an error in the passage at 1:08:51 Highlight the passage at 1:08:51

1:08:57 Is Effie kind of raising her hand? Okay. Report an error in the passage at 1:08:57 Highlight the passage at 1:08:57

1:09:09 So are people kind of understanding what is the problem there? Like how are, like the way that we're viewing things and believing it, how that's the problem? Report an error in the passage at 1:09:09 Highlight the passage at 1:09:09

1:09:28 That grasping onto things as being real and solid as existing from their own side is the problem. The problem isn't that things exist. Things exist. They're constantly changing. The conceptual mind is constructing them into objects. When we forget that and grasp onto things as being real is when we get into trouble. Report an error in the passage at 1:09:28 Highlight the passage at 1:09:28

1:10:01 That's the basis of... All of the mental afflictions, the anger, the attachment, the jealousy, the irritation. We may notice that in our experiences that underneath our mental afflictions is grasping onto something as being real. Report an error in the passage at 1:10:01 Highlight the passage at 1:10:01

1:10:20 Underneath all of our mental afflictions, all of our disturbing emotions is grasping onto something as being real. And Report an error in the passage at 1:10:20 Highlight the passage at 1:10:20

1:10:31 usually it's the me. Usually it's the me and the other person and, right? And usually it's a lot of things, right? The me is the main suffering cause. Report an error in the passage at 1:10:31 Highlight the passage at 1:10:31

1:10:55 Can we take a break? then we'll come back. Report an error in the passage at 1:10:55 Highlight the passage at 1:10:55

1:11:03 I have a quick announcement. So I kind up with some of your registrations because I confused about the class price. So some of you guys, I didn't charge enough. Actually, if you want to pay the whole class price, then for members, I would need to charge another 15 and for non-members. So if you want to pay the whole class price, because there was some confusion about the numbers of classes and stuff, so we haven't sorted it out, but instead of vetoing the other one, I could just do a separate transaction. Report an error in the passage at 1:11:03 Highlight the passage at 1:11:03

1:11:34 Let me know. Sorry about that. So what is the amount for those who are set? For non-members, it's $1.50 for the semester, and for members, it's $1.12.50. Report an error in the passage at 1:11:34 Highlight the passage at 1:11:34

1:11:49 Okay. Okay, I didn't want to run it without asking. I charged you $300. Report an error in the passage at 1:11:49 Highlight the passage at 1:11:49

1:12:01 You mustn't do that. I'm kidding. Thank you. Sorry about You can ignore it for a little while. and then have to do that. You're right by a plug too, right? I think I am. I think there's one over there. Report an error in the passage at 1:12:01 Highlight the passage at 1:12:01

1:12:43 A Report an error in the passage at 1:12:43 Highlight the passage at 1:12:43

1:12:55 Martian. Report an error in the passage at 1:12:55 Highlight the passage at 1:12:55

1:13:15 I'm thinking you don't have any red ink in there. I'm a Martian. Report an error in the passage at 1:13:15 Highlight the passage at 1:13:15

1:13:21 Did you take the tape off of the red? That's pretty funny. Well, if you want to keep it green, I don't mind. That's good for my inherently interesting eye. Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:40 Wanting to not appear green. Report an error in the passage at 1:13:40 Highlight the passage at 1:13:40

1:13:47 get through. Do you want me to print this Report an error in the passage at 1:13:47 Highlight the passage at 1:13:47

1:14:00 Thank you. Report an error in the passage at 1:14:00 Highlight the passage at 1:14:00

1:14:13 still coming out there. I'm just saying it's about the thing about fire. Is a better utility? Yeah, I'm using the utility. Right now, it Report an error in the passage at 1:14:13 Highlight the passage at 1:14:13

· · · silence, 1 minute

1:15:02 don't care, I just replace it because it's Report an error in the passage at 1:15:02 Highlight the passage at 1:15:02

1:15:11 it's right in the kitchen somewhere. I know. I think it's too bad. can't . You're patient? Yeah, I know. Thank you. Report an error in the passage at 1:15:11 Highlight the passage at 1:15:11

1:15:37 next time. Report an error in the passage at 1:15:37 Highlight the passage at 1:15:37

1:15:50 One of my professors was I... Report an error in the passage at 1:15:50 Highlight the passage at 1:15:50

1:16:03 Thank you. Report an error in the passage at 1:16:03 Highlight the passage at 1:16:03

1:16:26 Oh, yeah, that'd be great. Report an error in the passage at 1:16:26 Highlight the passage at 1:16:26

1:16:34 So how is it to jump right in? It's good. It's good, yeah. I've been doing a lot of reading, but it's harder to do it by yourself. It's good to have a dialogue and to talk, but it makes sense. I mean, it makes sense on a very superficial level. I can't intellectualize it. Right, right. We'll do a meditation, too. Report an error in the passage at 1:16:34 Highlight the passage at 1:16:34

1:16:56 Great. Yeah, I mean, it's very useful to be in a group and to discuss it and do meditations and things on your own. You never know how much you're understanding. Yeah, because once you have a question, you kind of have to sit with the question. Yeah. answered, it's just a kind of thing. I love how you give lectures. Or, it's not a lecture, but such a comedy voice. Oh, all right. Report an error in the passage at 1:16:56 Highlight the passage at 1:16:56

1:17:26 Thank you. My knee feels proud. Report an error in the passage at 1:17:26 Highlight the passage at 1:17:26

1:17:43 you very much. Report an error in the passage at 1:17:43 Highlight the passage at 1:17:43

1:18:02 sir. Report an error in the passage at 1:18:02 Highlight the passage at 1:18:02

1:18:17 I didn't know that. Yeah. Wow. I was kind of lucky before. Oh, my God. She's totally lucky. She's like your dream girl if you were going in that direction. What do you have now? I think that this bag must turn out. Report an error in the passage at 1:18:17 Highlight the passage at 1:18:17

1:18:40 all. I try, you know, I try. She's got it in the drama. Yeah. I mean, if it's changed, I view the world for you. awesome. I think that sort of thing is import or whatever, Yeah, I mean, I'm willing to work on that. Report an error in the passage at 1:18:40 Highlight the passage at 1:18:40

1:19:01 All right, what happened? had to clean the jet from so much. know. I missed it. Alright. Report an error in the passage at 1:19:01 Highlight the passage at 1:19:01

1:19:11 It's crowded. Oh. Did you throw away the... Do you have Susu? No. Report an error in the passage at 1:19:11 Highlight the passage at 1:19:11

1:19:26 arms, I, the only time I think Report an error in the passage at 1:19:26 Highlight the passage at 1:19:26

1:19:35 But my mother was the teacher. know, I think it's funny that all I remember was her. Report an error in the passage at 1:19:35 Highlight the passage at 1:19:35

1:20:02 mom was really good. She would tell me that really the ballerina's life was not very good. It wasn't all that much fun. We basically had no aptitude whatsoever, so it was very kind of her. Report an error in the passage at 1:20:02 Highlight the passage at 1:20:02

1:20:18 It must have been kind of disappointing for her to have a child that was a plus. But she was really about it. Report an error in the passage at 1:20:18 Highlight the passage at 1:20:18

1:20:35 dinging is rather empty than it is harder. Report an error in the passage at 1:20:35 Highlight the passage at 1:20:35

1:20:43 We're talking about ballet. It's a hell. It's a hell. People . Whack it. not very good at rounding out people. Rounding the . Yeah. Rounding that stuff. I can't tell. Report an error in the passage at 1:20:43 Highlight the passage at 1:20:43

1:21:03 else there's no credit. Oh, that's empty too. Report an error in the passage at 1:21:03 Highlight the passage at 1:21:03

· · · silence, 1 minute

1:21:36 So the last paragraph on page 272. Report an error in the passage at 1:21:36 Highlight the passage at 1:21:36

1:21:42 So things, right, things are empty. They've never existed from their own side, although they appear, they've always appeared to exist from their own side. Then Lama Tsongkhapa says, That being so, the appearances as God, human and so forth are posited as persons, and the objects that appear as form, sound and so forth are posited as phenomena. Report an error in the passage at 1:21:42 Highlight the passage at 1:21:42

1:22:11 The appearance of this cup is... The appearance of this is posited as a clock. The appearance of this is posited as a microphone. The appearance of this is posited as Emily. Report an error in the passage at 1:22:11 Highlight the passage at 1:22:11

1:22:28 Validly. Report an error in the passage at 1:22:28 Highlight the passage at 1:22:28

1:22:32 So therefore, although persons and phenomena do not have even a mere particle of inherent existence established by way of their own characteristics. Nonetheless, the accumulators of karma and so forth, the activities of seeing and hearing and so forth, all the interdependent actions and agents are valid. Report an error in the passage at 1:22:32 Highlight the passage at 1:22:32

1:22:59 So this is the key of the middle way, right? Nothing exists from its own side. Nothing exists inherently. Nothing exists intrinsically. There is no... Nothing that exists at all among its basis, among its parts. And they exist conventionally. Still, there is an accumulator of karma. There is a person who accumulates karma. A merely labeled person, but a person, you know, that accumulates karma. Report an error in the passage at 1:22:59 Highlight the passage at 1:22:59

1:23:38 So it's not that we can just do whatever we want and have no consequences, right? There are accumulators of karma. There are actions of seeing and hearing. There are actions that validly exist. There are persons that validly exist. There is karma that's being created. There are results that will be experienced. Report an error in the passage at 1:23:38 Highlight the passage at 1:23:38

1:24:03 It's not nihilism. It's not that things don't exist at all. It's not that there's nothing. It's just that things don't exist intrinsically, inherently, in and of themselves. They exist interdependently. They exist dependent on causes and conditions, dependent on parts, and dependent on imputation by conception. Report an error in the passage at 1:24:03 Highlight the passage at 1:24:03

1:24:41 Dependent on causes and conditions, parts, and imputation by conception. Report an error in the passage at 1:24:41 Highlight the passage at 1:24:41

1:24:52 And then the third one, imputation by conception, is the unique, subtle assertion of the Prasangika school, that things exist by mere imputation and they exist conventionally. It's not that you can impute anything. It's not that I can impute that this is a car and drive it home. It's not that I can impute anything. Report an error in the passage at 1:24:52 Highlight the passage at 1:24:52

1:25:20 This is a valid basis for imputing cup. Report an error in the passage at 1:25:20 Highlight the passage at 1:25:20

1:25:26 It's mere imputation. And it exists validly as a cup. Report an error in the passage at 1:25:26 Highlight the passage at 1:25:26

1:25:37 The same text? Oh, I was reading out of Philip Corco. Yeah, I switched back to Corco. I use Corco unless it's not, I don't find it clear. Report an error in the passage at 1:25:37 Highlight the passage at 1:25:37

1:25:51 Just to confuse you. So, I'm on the bottom of page 272 in Corco. Report an error in the passage at 1:25:51 Highlight the passage at 1:25:51

1:26:01 So, all actions and agents are valid, therefore emptiness is not nihilistic. The middle way, right? Nothing exists from their own side and they exist conventionally by right, valid agreement, worldly agreement, etc. Report an error in the passage at 1:26:01 Highlight the passage at 1:26:01

1:26:26 Since phenomena have primordially always been empty like that and are merely being understood as empty, it is not mentally fabricated emptiness either. So once again, everything has always been empty like that. It's not something that was just made up by the mind. It's not something that came into existence. Report an error in the passage at 1:26:26 Highlight the passage at 1:26:26

1:26:48 It's always been like that. And since all objects of knowledge are asserted in this manner, it is not a limited emptiness either. Report an error in the passage at 1:26:48 Highlight the passage at 1:26:48

1:26:58 So this is referring to this common belief that, okay, what is ultimate truth? We'll get to two truths later. But emptiness, right, is the final mode of being. It's the ultimate truth. So then sometimes translated as the absolute truth, right? So sometimes people, some people believe, okay, well, emptiness, since that's the ultimate truth, then it must exist ultimately. Report an error in the passage at 1:26:58 Highlight the passage at 1:26:58

1:27:30 Emptiness must exist ultimately. Emptiness must exist inherently from its own side. No, right? Even emptiness is merely imputed by the mind. Even emptiness doesn't Report an error in the passage at 1:27:30 Highlight the passage at 1:27:30

1:27:49 exist from its own side. It's just merely imputed by the mind. So all phenomena without exception are empty of inherent existence. Even emptiness. Report an error in the passage at 1:27:49 Highlight the passage at 1:27:49

1:28:07 That is why through being meditated on it becomes the antidote to any adherence apprehending true existence. This profound meaning is not unsuitable to become the object of any awareness. So this is refuting the belief that, okay, well, it's empty. You can't meditate on it. You can't practice it. It's empty. I was talking to somebody the other day. Report an error in the passage at 1:28:07 Highlight the passage at 1:28:07

1:28:42 Everything's empty. What's the point in even meditating? What's the point of doing anything? Everything's empty. Wrong understanding of emptiness, right? Emptiness is the lack of existing in a particular way. Report an error in the passage at 1:28:42 Highlight the passage at 1:28:42

1:29:08 I can't give you where this is from, but a friend of mine who was a monk said this is his favorite quote from His Holiness the 14th Dalai Lama. The very meaning of emptiness is the interdependent nature of reality. Report an error in the passage at 1:29:08 Highlight the passage at 1:29:08

1:29:25 Yeah. Yeah, and that's... Profound, right? There's emptiness and dependent arising. And Lama Tsongkhapa, one of the first texts on emptiness he wrote, after he directly realized emptiness for the first time, he wrote praise to dependent origination. Yeah, praise to dependent origination. And that's where he talks about how emptiness and dependent arising are the same meaning. But that doesn't mean emptiness and dependent arising are... Report an error in the passage at 1:29:25 Highlight the passage at 1:29:25

1:30:00 exactly the same, but once we realize And the reason Report an error in the passage at 1:30:00 Highlight the passage at 1:30:00

1:30:26 I want to say that is that I think there's oftentimes a misunderstanding or my perception. Because there's oftentimes a misunderstanding that people think, oh, well, I understand that everything's interrelated, therefore I understand emptiness. Right? No, it's a lot easier to understand that everything is interrelated, right, than it is to understand emptiness. Report an error in the passage at 1:30:26 Highlight the passage at 1:30:26

1:30:53 So, yeah. But understanding that everything is merely imputed by the mind and emptiness. Now those are getting to the subtlest understanding of depression. Report an error in the passage at 1:30:53 Highlight the passage at 1:30:53

1:31:26 So what's the difference between dependent arising and emptiness then? Report an error in the passage at 1:31:26 Highlight the passage at 1:31:26

1:31:34 Just a simple question. Yes. Report an error in the passage at 1:31:34 Highlight the passage at 1:31:34

1:31:46 Well, one of the main, I mean, we'll get into dependent arising later, but dependent arising, well, emptiness is considered a negative phenomenon, right? It is the lack of existing in a particular way, right? The lack of existing. Independent of conception. Independent of a perspective. Lack of existing objectively. Report an error in the passage at 1:31:46 Highlight the passage at 1:31:46

1:32:19 A negative phenomenon. Technically called a non-affirming negative. It negates something without affirming anything explicitly. Report an error in the passage at 1:32:19 Highlight the passage at 1:32:19

1:32:32 Whereas dependent arising is a positive phenomenon. How things do exist. Things do exist dependent on causes and conditions. Things do exist Dependent on parts. Things do exist dependent on imputation. How they do exist, right? Report an error in the passage at 1:32:32 Highlight the passage at 1:32:32

1:32:57 In a positive sense. Whereas emptiness is negating that. Any existence that's independent of those three things. There's nothing that exists independent of causes and conditions, parts and imputation. Report an error in the passage at 1:32:57 Highlight the passage at 1:32:57

1:33:19 There's nothing that exists independent of causes and conditions, parts and imputation in general. Report an error in the passage at 1:33:19 Highlight the passage at 1:33:19

1:33:40 I'll get into the details later. I mean causes and conditions, that only applies to impermanent phenomena, but all phenomena are empty of existing independent of their parts and of imputation. So there's nothing that exists independent of a conceptual imputation. There's nothing that exists independent of parts. Report an error in the passage at 1:33:40 Highlight the passage at 1:33:40

1:34:13 And this one kind of seems simple, but when I think about it more and more, it's very profound, right? Because we think, you know, I mean, we know that there's, you know, this is constituted of a bunch of atoms and subatomic particles, right? We know that. Yeah, it has parts. It doesn't really affect us so much, right? Like we know this body is, you know, constituted of the same thing, right? Report an error in the passage at 1:34:13 Highlight the passage at 1:34:13

1:34:47 You know, it doesn't really affect us that much. But there is no me that's separate in Report an error in the passage at 1:34:47 Highlight the passage at 1:34:47

1:35:03 and of. There's no me other than a Report an error in the passage at 1:35:03 Highlight the passage at 1:35:03

1:35:13 bunch of atoms and subatomic particles. And moments of consciousness. Report an error in the passage at 1:35:13 Highlight the passage at 1:35:13

1:35:22 There is no me at all other than constantly Report an error in the passage at 1:35:22 Highlight the passage at 1:35:22

1:35:30 changing atoms and Report an error in the passage at 1:35:30 Highlight the passage at 1:35:30

1:35:35 moments of consciousness. Report an error in the passage at 1:35:35 Highlight the passage at 1:35:35

1:35:40 At all. Report an error in the passage at 1:35:40 Highlight the passage at 1:35:40

1:35:52 So there's a different impact on the mind, right? Oh yeah, I'm dependent on these things. Okay. But there's no me other than that which is dependent. Report an error in the passage at 1:35:52 Highlight the passage at 1:35:52

1:36:03 That's a little, right? That's right. That's a little bigger. Or at least in my mind. I don't know. Did that answer your question? Okay. Report an error in the passage at 1:36:03 Highlight the passage at 1:36:03

1:36:18 So we tend to think that there's like a me covering the parts, right? There are parts, but there's a me covering those parts. Well, what is this me that's covering the parts? Some Report an error in the passage at 1:36:18 Highlight the passage at 1:36:18

1:36:34 fantasy by the mind. Some hallucination, as Lama Eshi used to say. Some hallucination in the mind. There's nothing covering these parts. There are just parts. Report an error in the passage at 1:36:34 Highlight the passage at 1:36:34

1:36:46 Which then have parts, which then have parts, which then have parts ad infinitum. There is no partless particle. So there is nothing that substantially exists. Report an error in the passage at 1:36:46 Highlight the passage at 1:36:46

1:37:05 So next page, page 273. At the top of page 273, then there's this objection. Okay, so things don't exist the way they appear. Is that the understanding of emptiness? Report an error in the passage at 1:37:05 Highlight the passage at 1:37:05

1:37:20 So the objection is, well, then if the ascertainment of reflections and so forth as empty of what they appear to be were the realization that they are without inherent existence, their absence of inherent existence would be realized by the direct perceiver of normal beings. So they would be arias. So, okay, so we're using this example of things as being like reflections and dreams and things like that, right? Report an error in the passage at 1:37:20 Highlight the passage at 1:37:20

1:37:47 So is... Just merely the understanding that things don't exist the way they appear. Is that the realization of emptiness? Report an error in the passage at 1:37:47 Highlight the passage at 1:37:47

1:38:03 The realization that a dream is just a dream, right? That the people in the dream are just dream people? Is that the realization of emptiness? Is that the realization of illusory appearance? No. Report an error in the passage at 1:38:03 Highlight the passage at 1:38:03

1:38:23 So Lama Tsongkhapa... He quotes Arya Deva in his 400 verses. It is explained that a seer of one thing is a seer of everything. That which is the emptiness of one is the emptiness of all. So Lama Tsongkhapa says what is being explained is that the seer or realizer of the emptiness of one thing can realize the emptiness of other things. Report an error in the passage at 1:38:23 Highlight the passage at 1:38:23

1:38:52 So once we realize the emptiness of one thing, Then we can turn our mind to another phenomenon and realize the emptiness of that. And then we can turn our mind to something else and realize the emptiness of that. Report an error in the passage at 1:38:52 Highlight the passage at 1:38:52

1:39:07 So let's say I realize the emptiness of me first. Then I can turn to the person that I'm attached to and realize the emptiness of that person. Report an error in the passage at 1:39:07 Highlight the passage at 1:39:07

1:39:23 And then I can turn my mind to the house that I'm attached to. And realize the emptiness of that house. Report an error in the passage at 1:39:23 Highlight the passage at 1:39:23

1:39:37 And then I can turn my mind to the person that I'm irritated with and realize the emptiness of that person. So when we realize emptiness conceptually right, we realize emptiness conceptually first. So we realize emptiness of one particular thing first. And if we have the correct, like a real realization, right, the correct view, a real realization of one thing. Report an error in the passage at 1:39:37 Highlight the passage at 1:39:37

1:40:05 Then, and of the subtlest view, then we can move to any other object and realize the emptiness of that. Report an error in the passage at 1:40:05 Highlight the passage at 1:40:05

1:40:18 And that's what we need to do. It's not that realizing the emptiness of one thing will automatically apply to everything else. We have to turn our attention to the other things. And I find that there are certain things that I grasp onto much more strongly than others. So I need to pay particular attention to meditating on the emptiness of those things. Even if I've understood the emptiness of one thing, it doesn't apply to something else unless I turn my mind to it, personally. Report an error in the passage at 1:40:18 Highlight the passage at 1:40:18

1:40:56 But once we've realized the emptiness of one thing, then we can easily realize the emptiness of other things. That's conceptually. But if we realize emptiness directly, then it applies to all things. We realize emptiness of everything simultaneously once we've realized the emptiness directly. But before that, conceptually, then we have to turn one by one to each individual thing. Report an error in the passage at 1:40:56 Highlight the passage at 1:40:56

1:41:29 So realizing the emptiness of inherent existence, right, the emptiness of intrinsic existence is realizing emptiness, emptiness of true existence. Report an error in the passage at 1:41:29 Highlight the passage at 1:41:29

1:41:45 So Lama Tsongkhapa continues, the realization that the reflection of a face is empty of being a face is not a realization of emptiness, right? If I realized that that reflection in the mirror is not really me, not a realization of emptiness, right? And if that was a realization of emptiness, then we would all be arias, right? Report an error in the passage at 1:41:45 Highlight the passage at 1:41:45

1:42:14 We would be superior beings because we would have directly realized that that reflection isn't really a face. So the realization that the reflection of a face is empty of being a face does not in any way damage the object of one's apprehension of true existence. Report an error in the passage at 1:42:14 Highlight the passage at 1:42:14

1:42:36 We have to actually realize that that reflection doesn't exist from its own side in order for it to be a realization of emptiness. Report an error in the passage at 1:42:36 Highlight the passage at 1:42:36

1:42:47 So without the refutation of its object, the object of refutation, inherent existence, the emptiness of inherent establishment of the reflection cannot be realized. Therefore that mind does not realize the suchness or the emptiness of the reflection. Report an error in the passage at 1:42:47 Highlight the passage at 1:42:47

1:43:10 So even though we can realize that things don't exist the way they appear, That we can realize that the reflection of a face isn't really a face. That's not the subtle view of emptiness. So the objection is, well, why are you using these examples then at all? Why, you know, reflections of a face and mirrors and mirages, etc. Report an error in the passage at 1:43:10 Highlight the passage at 1:43:10

1:43:39 So Lama Tsongkhapa says, however, the reason for taking them as analogies is the fact that it is easier to realize their emptiness of inherent existence as compared to other phenomena. Things like illusions, things like dreams, right? We can see without much of a problem that they don't exist the way they appear. Report an error in the passage at 1:43:39 Highlight the passage at 1:43:39

1:44:00 So we can start with that and then move to things that are, you know. More apparently existing from their own side, right? Existing the way they appear. Report an error in the passage at 1:44:00 Highlight the passage at 1:44:00

1:44:15 And so, yeah, so that they are empty of inherent existence, established by way of their own entities, is proven by showing the contradiction in their mode of abidance and the way they appear to the mind. Because if an object is established as true, those two cannot be different in aspect. Report an error in the passage at 1:44:15 Highlight the passage at 1:44:15

1:44:37 So we have all these different terms, right? True existence, inherent existence, intrinsic existence, existence from their own side, existence by way of their own entity, da-da-da-da-da, right? All of those are synonymous for prasangika. But they have particular meanings, right? So the meaning of true existence, if something was truly existence, the way that it appears and the way that it exists must be the same. Report an error in the passage at 1:44:37 Highlight the passage at 1:44:37

1:45:09 If it exists to truly the way that it appears, then the way that it existed must be the same. Report an error in the passage at 1:45:09 Highlight the passage at 1:45:09

1:45:19 So we use these analogies to help us understand that the way that things appear isn't necessarily the way they exist, even to our ordinary minds that don't understand emptiness. And then from that, then we can understand gradually that nothing exists the way that it appears. Report an error in the passage at 1:45:19 Highlight the passage at 1:45:19

1:45:45 So once we've realized emptiness, things will continue to appear the same, but we just don't believe it anymore, similar to a reflection of a face in the mirror. It still appears vividly and real, but we understand it doesn't exist that way. Report an error in the passage at 1:45:45 Highlight the passage at 1:45:45

1:46:11 So Lama Tsongkhapa says you need to first enter into realizing that these analogies, like dreams, etc., are well known in the world as false. They lack inherent existence. And then we generate the realization that other phenomena, such as persons, cups and things that are not so well known in the world as being false, also lack inherent existence. Report an error in the passage at 1:46:11 Highlight the passage at 1:46:11

1:46:37 So we start with the easier and then we go with the more. Report an error in the passage at 1:46:37 Highlight the passage at 1:46:37

1:46:43 All right. So the meaning intended by stating the need... I already explained this. So it's not that once we realize the emptiness of one thing that... We realize the emptiness of all things. We still have to turn our minds to them. Report an error in the passage at 1:46:43 Highlight the passage at 1:46:43

1:47:05 All right, how are we doing so far? Report an error in the passage at 1:47:05 Highlight the passage at 1:47:05

1:47:10 Okay, so then there's a difference we need to differentiate, important to differentiate the difference between realizing that appearances are empty of existing the way they appear and that appearances are empty of existing inherently. Report an error in the passage at 1:47:10 Highlight the passage at 1:47:10

1:47:36 The difference between realizing that appearances are empty of existing the way they appear and the empty of existing inherently. One is more subtle than the other. Report an error in the passage at 1:47:36 Highlight the passage at 1:47:36

1:47:54 So there's one practice in dream yoga where you, like lucid dreaming, you realize that things are just a dream. And that's not a realization of emptiness, but it helps. It helps us loosen up our belief in appearances. It will help us with our realization of emptiness. Report an error in the passage at 1:47:54 Highlight the passage at 1:47:54

1:48:21 Alright, Report an error in the passage at 1:48:21 Highlight the passage at 1:48:21

1:48:25 so let's do meditation. We Report an error in the passage at 1:48:25 Highlight the passage at 1:48:25

· · · silence, 1 minute

1:49:10 can start by meditating on the breath and settling our mind. Report an error in the passage at 1:49:10 Highlight the passage at 1:49:10

· · · silence, 1 minute

1:50:17 So we'll start by identifying that solid sense of me, the object of refutation. Report an error in the passage at 1:50:17 Highlight the passage at 1:50:17

1:50:37 So here, one thing that I find helpful. The way you can try it is identifying that me can Report an error in the passage at 1:50:37 Highlight the passage at 1:50:37

1:50:53 be liked, Report an error in the passage at 1:50:53 Highlight the passage at 1:50:53

1:51:07 understood, a Report an error in the passage at 1:51:07 Highlight the passage at 1:51:07

1:51:30 sense of a real me that's Report an error in the passage at 1:51:30 Highlight the passage at 1:51:30

1:51:39 not just a thought, only Report an error in the passage at 1:51:39 Highlight the passage at 1:51:39

1:51:49 existing within the body-mind complex. Report an error in the passage at 1:51:49 Highlight the passage at 1:51:49

1:51:59 A solid singular me wants Report an error in the passage at 1:51:59 Highlight the passage at 1:51:59

1:52:28 to be appreciated, liked, Report an error in the passage at 1:52:28 Highlight the passage at 1:52:28

1:52:52 a clear sense of that Report an error in the passage at 1:52:52 Highlight the passage at 1:52:52

1:52:57 singular me. If Report an error in the passage at 1:52:57 Highlight the passage at 1:52:57

1:53:18 that one doesn't work for you then we can try the, if Report an error in the passage at 1:53:18 Highlight the passage at 1:53:18

1:53:28 we're hard on ourselves, the me that's not good enough. Report an error in the passage at 1:53:28 Highlight the passage at 1:53:28

· · · silence, 1 minute

1:54:02 then keeping part. Is there a part of our mind on this sense of me with another part of our mind than searching? If this existed, then I should be able to find it within the body and mind or separate from the body. So we can search the body first. We Report an error in the passage at 1:54:02 Highlight the passage at 1:54:02

1:54:33 can start from the top of our head down to the tip of our toes. Is that me? The hair part Report an error in the passage at 1:54:33 Highlight the passage at 1:54:33

1:54:52 of the brain? Which moment of the brain? The Report an error in the passage at 1:54:52 Highlight the passage at 1:54:52

1:55:03 eyeballs? Report an error in the passage at 1:55:03 Highlight the passage at 1:55:03

1:55:15 The heart organs? Report an error in the passage at 1:55:15 Highlight the passage at 1:55:15

1:55:19 So searching thoroughly within the body. Report an error in the passage at 1:55:19 Highlight the passage at 1:55:19

1:55:33 I appreciate it Report an error in the passage at 1:55:33 Highlight the passage at 1:55:33

1:55:44 enough. Is it the parts of the body? Report an error in the passage at 1:55:44 Highlight the passage at 1:55:44

· · · silence, 2 minutes

1:57:45 Real solid me? Report an error in the passage at 1:57:45 Highlight the passage at 1:57:45

1:58:08 Mental consciousness? Report an error in the passage at 1:58:08 Highlight the passage at 1:58:08

1:58:30 Is it a direct perception? A conceptual consciousness? Report an error in the passage at 1:58:30 Highlight the passage at 1:58:30

1:59:04 Is it the mind in this moment? Or is it a mind in this moment? Or is it our mind in this moment? Noticing that the mind is constantly changing. Report an error in the passage at 1:59:04 Highlight the passage at 1:59:04

· · · silence, 1 minute

2:00:36 Or is it separate from the body and mind? Take Report an error in the passage at 2:00:36 Highlight the passage at 2:00:36

2:00:43 away the body and take away the mind. Is there something left that is this real me? Report an error in the passage at 2:00:43 Highlight the passage at 2:00:43

· · · silence, 1 minute

2:01:49 may see that it's unfindable. Report an error in the passage at 2:01:49 Highlight the passage at 2:01:49

2:02:07 on that Report an error in the passage at 2:02:07 Highlight the passage at 2:02:07

2:02:22 of the concentration that you have. Report an error in the passage at 2:02:22 Highlight the passage at 2:02:22

· · · silence, 2 minutes

2:04:43 When Report an error in the passage at 2:04:43 Highlight the passage at 2:04:43

2:04:51 you really start negating yourself, it's funny how yourself fights that because there's moments where it's like, no, it's not, I do exist. So it's interesting what is going on in your head because it's like a self-defense almost. Yeah, definitely. Yeah, it's like somebody was saying. Yeah, it's like, you know, it can be really uncomfortable, like a child screaming at the top of their voice, right, in your ear. Report an error in the passage at 2:04:51 Highlight the passage at 2:04:51

2:05:25 It's like, right? And that's a good sign, right? It's a really good sign that something's moving, right? If it's not uncomfortable at all, then nothing's happening. Report an error in the passage at 2:05:25 Highlight the passage at 2:05:25

2:05:39 Or the fingernails on the chalkboard. Report an error in the passage at 2:05:39 Highlight the passage at 2:05:39

2:05:47 Did you get that object of refutation? Some sense of that? Did anybody find it? Admit Report an error in the passage at 2:05:47 Highlight the passage at 2:05:47

2:06:03 that they found it. I mean, this process, it's not about getting the right answer, but having a real authentic experience for yourself. Report an error in the passage at 2:06:03 Highlight the passage at 2:06:03

2:06:16 And then gradually. Janet, way over there in the other room. Report an error in the passage at 2:06:16 Highlight the passage at 2:06:16

2:06:33 No, I thought that was really interesting because I went through the body and not there. It's like the self that wants to be liked or wants to be able to be right and not wrong and all those things seems to be like a collection of various thoughts that I've had about myself that I hold on to and I don't think of them all the time. Report an error in the passage at 2:06:33 Highlight the passage at 2:06:33

2:07:01 But if I hear something that... Kind of gives it a little boost, then it comes up. Or if I hear something coming in that's contrary to how I hold tight to this idea that's me, then it's like this fighting comes up and you can see how it affects your piece. Yeah. But it's like this, so this me is this collection of these. Report an error in the passage at 2:07:01 Highlight the passage at 2:07:01

2:07:33 Concepts that I've made up randomly throughout a whole bunch of different moments of thoughts that I concretize into this thing. And it's there. Yeah, I mean, we have a sense it's there, right? We have a very strong sense that it's there. And it doesn't exist at all. Yeah, it's like you just don't want to let go of that idea. Report an error in the passage at 2:07:33 Highlight the passage at 2:07:33

2:08:02 Honest or good person, even though maybe not all the time. But still, this is me. The honest one is me. This other one's really not me. Right. It just happens once in a while. Right. Report an error in the passage at 2:08:02 Highlight the passage at 2:08:02

2:08:20 But it's like there's this really, I can really see the wanting, the desire to hold on to these qualities or how I see myself. It's just really interesting. Yeah, great. I mean, exactly. We see, I mean, as you're saying, right, it's hidden, they're hidden most of the time until like circumstances trigger it and then it's boom, right? Report an error in the passage at 2:08:20 Highlight the passage at 2:08:20

2:08:46 Like the jack in the box, right? It's hidden in the box and then pow, you know, when that person does, you know, pokes it. Yeah, exactly. Yeah. So it's a process, right? We can, you know, we can be doing really, really well and then boom, it comes out. Then that's the perfect opportunity, right, to meditate on emptiness. Report an error in the passage at 2:08:46 Highlight the passage at 2:08:46

2:09:13 Like, okay, well, I thought I got it, but I've still got this thing. And we'll have that thing for a long time, right? And our practice is just noticing it and then negating it again and again and again and again and again and again, right? Right, until we get enlightened. Report an error in the passage at 2:09:13 Highlight the passage at 2:09:13

2:09:42 Yeah, okay. You know, when I go through this meditation that we did, as long as I'm really concentrating consciously, sort of intellectually on it, making sense or whatever, but when you get to that part about focus on the lack of, Report an error in the passage at 2:09:42 Highlight the passage at 2:09:42

2:10:11 I can't... You know, for me, I guess I have no focus or something because I go straight from sort of, you know, a subtle but intellectual thinking about it to just sort of this vacuity or something. And, you know, I don't think that's it. I know that's not it. You know, like, I mean, it's a nice feeling, but then I have to go back and it's like... Report an error in the passage at 2:10:11 Highlight the passage at 2:10:11

2:10:45 Whoa. You know, I have to go back to step one almost immediately. So I, you know, it's like I want, I want you to tell me. Report an error in the passage at 2:10:45 Highlight the passage at 2:10:45

2:10:56 You know, like it's just that I need to, you know, focus more on learning how to meditate in terms of like single point of focus, you know, aside from these meditations on emptiness. Because I, because personally actually I feel that that's... Partly the case, but anyway, I don't know. Yeah. I mean, that's the problem, I think, for a lot of us, right? We don't have very good concentration, so as soon as we do that, we lose it, right? Report an error in the passage at 2:10:56 Highlight the passage at 2:10:56

2:11:28 Well, I mean, a couple of things. First of all, I think that one of the tricks of meditating on emptiness is with one part of your mind keeping that object of refutation and then searching for it and then not finding. So the not finding that object of refutation, right? The absence of that object of refutation is a meditation on emptiness. And it's not just space, right? Report an error in the passage at 2:11:28 Highlight the passage at 2:11:28

2:11:54 That vacuity, right? Nothingness, right? Report an error in the passage at 2:11:54 Highlight the passage at 2:11:54