Special Insight 3: Wisdom of Emptiness (1 November 2011)

0:11 But I look at you guys sit in the way that you can sit on Thank you. Thank you. Oh, well that's just silly, that's not fun. Report an error in the passage at 0:11 Highlight the passage at 0:11

0:27 no, I think they would probably kick me out. Yeah. They were like retard. There's really so much. There's really so much. There's really so much. Report an error in the passage at 0:27 Highlight the passage at 0:27

0:43 Yes, I think about that. Did you just take care of me? Where are you? Go where? Yeah. it's like always a little bit. I took my mom traveling for the first time. She's wearing you the night She's wearing you the night now. So. How are you? Good to see you. Good to see you. Thank you. smart. Everything you want is a little poodle puppy. Poodle? No, it's like a poodle. It's pretty intense. Report an error in the passage at 0:43 Highlight the passage at 0:43

1:24 Why did you not bring the puppy? You need puppies. You need puppies. No, puppies. I don't know how to do that. Report an error in the passage at 1:24 Highlight the passage at 1:24

· · · silence, 1 minute

2:04 It's crazy. crazy. Report an error in the passage at 2:04 Highlight the passage at 2:04

2:11 Yeah. I got it because there was also a trainer. Every trainer said, why did they say, let's just stand for them. I don't know. Report an error in the passage at 2:11 Highlight the passage at 2:11

2:20 It looks as funny. Thank you. Report an error in the passage at 2:20 Highlight the passage at 2:20

2:30 We have a mix. Report an error in the passage at 2:30 Highlight the passage at 2:30

2:38 He's lost a pool. Report an error in the passage at 2:38 Highlight the passage at 2:38

2:44 He barks at every sound. You could train that out of him, you know. Report an error in the passage at 2:44 Highlight the passage at 2:44

2:52 Yeah, they're pregnant. Right Thank there, you. Brendan's part of it. Oh, yeah. I can show you again. There's a lot of stairs. I told you a car. I actually love the car. I'm Brendan. She has a couple of... We have a mix. Report an error in the passage at 2:52 Highlight the passage at 2:52

3:14 30, 30. Report an error in the passage at 3:14 Highlight the passage at 3:14

3:26 pages and many of the other ones. I just flipped this over. Report an error in the passage at 3:26 Highlight the passage at 3:26

3:33 Or there's the giant race. Report an error in the passage at 3:33 Highlight the passage at 3:33

3:38 I Report an error in the passage at 3:38 Highlight the passage at 3:38

3:55 haven't seen this one before Report an error in the passage at 3:55 Highlight the passage at 3:55

4:23 All Report an error in the passage at 4:23 Highlight the passage at 4:23

4:34 right. Welcome everyone. Report an error in the passage at 4:34 Highlight the passage at 4:34

4:39 Start by meditating on the breath. Feeling Report an error in the passage at 4:39 Highlight the passage at 4:39

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5:16 the thoughts just fade into the background. Report an error in the passage at 5:16 Highlight the passage at 5:16

5:24 Attention to them. Report an error in the passage at 5:24 Highlight the passage at 5:24

5:32 Just focusing our attention on the inhalation and exhalation of the breath. Report an error in the passage at 5:32 Highlight the passage at 5:32

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7:05 And then see if we can develop a bodhicitta motivation. Report an error in the passage at 7:05 Highlight the passage at 7:05

7:14 So feeling the interconnectedness of all beings. Report an error in the passage at 7:14 Highlight the passage at 7:14

· · · silence, 1 minute

7:56 Everyone inevitably experiences due Report an error in the passage at 7:56 Highlight the passage at 7:56

8:07 to the unruly mind, Report an error in the passage at 8:07 Highlight the passage at 8:07

8:11 the controlled mind, Report an error in the passage at 8:11 Highlight the passage at 8:11

· · · silence, 1 minute

9:05 developing a wish to free all these beings, Report an error in the passage at 9:05 Highlight the passage at 9:05

9:11 unnecessary cycle of suffering. Report an error in the passage at 9:11 Highlight the passage at 9:11

· · · silence, 1 minute

10:19 Start with the praise to Manjushri on the first page of the white book. Report an error in the passage at 10:19 Highlight the passage at 10:19

10:34 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 the sun unclouded by delusions or traces of ignorance. Who teaches in 60 ways with a loving compassion of a father for his only son. All creatures caught in the prison of saṃsāra. Report an error in the passage at 10:34 Highlight the passage at 10:34

10:55 Confused in the darkness of their ignorance, overwhelmed by their suffering, 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. Report an error in the passage at 10:55 Highlight the passage at 10:55

11:13 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. Oma Rapsanadi, Rapsanadi, Rapsanadi, Report an error in the passage at 11:13 Highlight the passage at 11:13

11:36 Tootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootootoot 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 11:36 Highlight the passage at 11:36

11:52 And then the Heart Sūtra on page 76. Report an error in the passage at 11:52 Highlight the passage at 11:52

12:09 I prostrate to the Arya triple gem. Thus did I hear at one time. The Bhagavan was dwelling on Mass Vultures 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 12:09 Highlight the passage at 12:09

12:29 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 12:29 Highlight the passage at 12:29

12:56 He said that and the Bodhisattva Mahasattva Arya Avalokiteshvara said this to the venerable Shariputra. Shari Apucha, 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 is empty of inherent nature. Form is empty, emptiness is form. Emptiness is not other than form. Report an error in the passage at 12:56 Highlight the passage at 12:56

13:24 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. 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. Report an error in the passage at 13:24 Highlight the passage at 13:24

14:02 There is no I element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation and path. There is no exalted wisdom, no attainment and also no non-attainment. Report an error in the passage at 14:02 Highlight the passage at 14:02

14:27 Shariputra therefore because there is no attainment. Bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end point of nirvāṇa. 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. Report an error in the passage at 14:27 Highlight the passage at 14:27

14:52 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 true since it is not false. The mantra of the perfection of wisdom is declared. Report an error in the passage at 14:52 Highlight the passage at 14:52

15:14 Shari Putra, the Bodhisattva, Mahasattva should train in the profound perfection of wisdom like that. Ta yata om ghatay ghatay para ghatay parasam ghatay bodhi soha. Report an error in the passage at 15:14 Highlight the passage at 15:14

15:20 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, it is like that. One should practice the profound perfection of wisdom just as you have indicated. Even the Tatatagas rejoice, the Bhagavan having thus spoken. Report an error in the passage at 15:20 Highlight the passage at 15:20

15:42 The venerable Sharivadiputra, the Bodhisattva, Mahasattva, Arya, Avalokiteshvara, and those surrounding in their entirety, along with the world of gods, humans, asuras and Gandharvas, were overjoyed and highly praised that spoken by the Bhagavan. And then Refuge in Bodhicitta on page 98. Report an error in the passage at 15:42 Highlight the passage at 15:42

16:09 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'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. Report an error in the passage at 16:09 Highlight the passage at 16:09

16:33 I go for refuge until I'm enlightened to the Buddha, the Dharma and the Supreme Assembly by the merits I create through listening to the Dharma. May I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 16:33 Highlight the passage at 16:33

16:52 Okay, Report an error in the passage at 16:52 Highlight the passage at 16:52

16:57 so as we know. According to the Dharma, all of our difficulties, all unpleasant things that happen in our lives, Report an error in the passage at 16:57 Highlight the passage at 16:57

17:14 all of our painful emotions arise as a result of holding on to things as being solidly existing, existing in a concrete way that they don't exist at all, inherently existing, existing from their own side. Report an error in the passage at 17:14 Highlight the passage at 17:14

17:42 And the biggest troublemaker is our belief in this solid inherently existing me, a real essence of me. The view of the transitory collection, right? Remember that term, the view of the transitory collection? The conception of an inherently existent me and mine. Report an error in the passage at 17:42 Highlight the passage at 17:42

18:10 So then we spent time refuting that inherently existent me. Through the reasoning of sameness and difference, right? Or one. That inherently existent me cannot exist because it is neither inherently one with its basis, right? Not inherently one with the body and mind. And it's not inherently different from the body and mind. Report an error in the passage at 18:10 Highlight the passage at 18:10

18:44 And there's no other possibility. So we have this basis of designation, right? The body and our mind. And then we impute me. There's no me that's separate from the body and the mind. Report an error in the passage at 18:44 Highlight the passage at 18:44

19:06 So we have this stuff, right? There's this stuff, this body and this mind, right? So if we look at this stuff in one way, it's a body and mind. If we look at the same stuff, the exact same stuff in a different way. It's me. It's I. It's just the same stuff. It's just two different ways of looking at it. Body and mind. Report an error in the passage at 19:06 Highlight the passage at 19:06

19:50 So the basis of imputation is the body and mind. And the me is imputed independence on that body and mind. So the me is not separate from the body and mind. But it's also not the same. It's not... The exact same thing, right? It's not exactly the same thing, but they're inseparable. Report an error in the passage at 19:50 Highlight the passage at 19:50

20:22 So if the me was exactly the same as the body and mind, then there would be absurd consequences, right? Like me and body and mind would be interchangeable terms, right? They would be synonymous terms. Report an error in the passage at 20:22 Highlight the passage at 20:22

20:42 So just as I can say, I have a body and mind. I would be able to say body and mind have a body and mind. Eye isn't the same exact thing as the body and mind, but it's also inseparable from the body and mind. We can't perceive an eye without perceiving the body and mind, the body and or mind. But we think that there's an eye that's independent of the body and mind or that's on top of the body and mind, that has a body and mind. Report an error in the passage at 20:42 Highlight the passage at 20:42

21:26 A real essence of me that's separate from the constantly changing body and mind. That me or I that's Report an error in the passage at 21:26 Highlight the passage at 21:26

21:43 separate from the body and mind doesn't actually exist. The Report an error in the passage at 21:43 Highlight the passage at 21:43

21:51 me or I that is within the body and mind also does not exist. Report an error in the passage at 21:51 Highlight the passage at 21:51

22:02 That's just a label on the body and mind is the one that exists. Just a label on the body and mind. There's no me here with the body in mind. It's a label on the body in mind. Report an error in the passage at 22:02 Highlight the passage at 22:02

22:24 So we think about that again and again, right? So Lama Tsongkhapa. So these teachings are brilliant because Lama Tsongkhapa is telling us exactly how to cut our root of cyclic existence. Report an error in the passage at 22:24 Highlight the passage at 22:24

22:40 He's telling us exactly how we can end our suffering forever, right? So we start by refuting that inherently existent I. And then... We may still be hanging on to a real, a solid body and mind. So then he tells us how to refute the inherently existent body, refute the solidity of the body, and refute the mind, the inherently existent mind as well. Report an error in the passage at 22:40 Highlight the passage at 22:40

23:15 So first we refute the real, solidly, inherently existent me or I. And then we turn to the body, refute the solid inherently existent body. And we turn to the mind, we refute a solid inherently existent mind. And then what is there, right? What is there that exists from its own side? Not a me, not a body, not a mind. Report an error in the passage at 23:15 Highlight the passage at 23:15

23:59 Absence. Of anything existing from its own side. Absence of being able to hang on to anything substantial, anything solid. There's nothing that's solid or substantial. Report an error in the passage at 23:59 Highlight the passage at 23:59

24:19 So that's where we've come so far. Report an error in the passage at 24:19 Highlight the passage at 24:19

24:25 Totally rock our world, right? Report an error in the passage at 24:25 Highlight the passage at 24:25

24:32 So we refuted the, right, when we refute the inherently existing body and mind, right, we're refuting the self of phenomena. When we refute the inherently existent I, we're refuting the self of persons. When we refute the inherently existent body and mind, we're refuting the self of phenomena. Report an error in the passage at 24:32 Highlight the passage at 24:32

24:58 So we refuted the inherently existent body and mind, also through the same reasoning as the I, through the body is neither inherently the same as its parts. Nor inherently different from its parts. Similarly, the mind is neither inherently the same as its parts, nor inherently different from its parts. Report an error in the passage at 24:58 Highlight the passage at 24:58

25:28 So that was one reasoning we used. And then the other reasoning that Lama Tsongkhapa used was the reasoning of dependent arising. Report an error in the passage at 25:28 Highlight the passage at 25:28

25:41 That it cannot be inherently existent because it's a dependent arising. The body is not inherently existent because it's dependent on causes and conditions, parts and imputation. Report an error in the passage at 25:41 Highlight the passage at 25:41

26:05 If it's inherently existent, if it existed from its own side inherently, intrinsically, then it could not depend on anything. It would not need to depend on anything. Report an error in the passage at 26:05 Highlight the passage at 26:05

26:23 Because if this was really a body from its own side, it wouldn't need any causes and conditions for it to come into existence. It's a real body. It wouldn't change if it existed from its own side. It wouldn't be able to change. So just Report an error in the passage at 26:23 Highlight the passage at 26:23

26:52 the fact that this body is produced from causes and conditions. That eventually should help our mind see that it can't inherently exist. Because it's produced from causes and conditions, then it can't inherently exist. Report an error in the passage at 26:52 Highlight the passage at 26:52

27:19 So we talked about, a couple classes ago, we talked about the process, right, of the body being produced. I want to have a better word, right? Sperm and egg come together, right? Nourished, grows. Report an error in the passage at 27:19 Highlight the passage at 27:19

27:39 Right? Grows, right? Embryo, fetus, baby. So at a certain point, we call it a body. Right? When the sperm and egg come together, is that a body? I'm Report an error in the passage at 27:39 Highlight the passage at 27:39

27:59 not calling it a body yet, right? But then at a certain point, right? So there's this constantly changing causes and conditions. And then at a certain point, we call it a body. It's not a body from its own side, right? At a certain point we can call it a body. Just conventionally at a certain point we'll think, okay, well now we'll call it a body. Report an error in the passage at 27:59 Highlight the passage at 27:59

28:26 It's not like a second before it was so substantially different that it wasn't a body, right? It went from being not a body to a body. It's just at some point we'll just agree, okay, it's a body, right? But it's not that. Report an error in the passage at 28:26 Highlight the passage at 28:26

28:47 It's a body from its own side. If it was a body from its own side, then it would be very clear the beginning point and end point. But it's just constantly changing causes and conditions and then at a certain point we call it a body and then it will die and disintegrate. And at some point we won't call it a body anymore, right? There's just a certain point in the process that we call it a body. Report an error in the passage at 28:47 Highlight the passage at 28:47

29:15 That we call it a body. That we impute body. So just... The fact of being produced from causes and conditions, if we think about it enough, just reinforces our understanding that it cannot exist from its own side. Report an error in the passage at 29:15 Highlight the passage at 29:15

29:40 Also, being dependent on parts. It's dependent on parts. Everything has parts. According to Prasaghi, everything has parts. So it doesn't exist as one thing from its own side. Nothing exists as one thing from its own side. It's just that... It just appears that way. It just appears as if there's one thing in my hand and one thing here and one thing we call table here. Report an error in the passage at 29:40 Highlight the passage at 29:40

30:09 But it's just like a forest. Everything is just like a forest, right? There's many, many different things that our mind organizes into one thing. That appears like from a distance a forest appears to be one thing. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:29 Or a lawn appears to be one thing. But then you check up and it's actually a bunch of different things that our mind organizes and calls it one thing. Report an error in the passage at 30:29 Highlight the passage at 30:29

30:45 So just by virtue of something being dependent on parts shows it's not inherently existent. There's nothing solid there. Report an error in the passage at 30:45 Highlight the passage at 30:45

30:58 And then everything's dependent on imputation. Report an error in the passage at 30:58 Highlight the passage at 30:58

31:07 Everything is imputed independent on its parts. The phenomenon, the body, is not the collection of the parts. It's imputed to the collection of the parts. Report an error in the passage at 31:07 Highlight the passage at 31:07

31:31 So that's what we've covered so far. So we've refuted the inherently existent I, we've refuted the inherently existent body, we've refuted the inherently existent mind. With the same reasoning, we can refute all impermanent phenomena or all compounded phenomena. All products. So there are these different terms in the Dharma, so we'll get a little bit into just terminology, that are considered interchangeable or synonymous. Report an error in the passage at 31:31 Highlight the passage at 31:31

32:10 One of them is, Report an error in the passage at 32:10 Highlight the passage at 32:10

32:16 okay, actually. So everything that exists, back up a second, everything that exists is either permanent or impermanent. Permanent in the sense of unchanging or impermanent in the sense of changing from moment to moment. Report an error in the passage at 32:16 Highlight the passage at 32:16

32:39 Impermanent phenomena. Report an error in the passage at 32:39 Highlight the passage at 32:39

32:44 All of the objects of our senses are impermanent phenomena. This room is an impermanent phenomenon. The body is an impermanent phenomenon. The eye is an impermanent phenomenon. The table is an impermanent phenomenon. Cars. Everything that we perceive through our senses is an impermanent phenomenon. It's changing from moment to moment. It's arising, abiding and ceasing in every moment. Report an error in the passage at 32:44 Highlight the passage at 32:44

33:17 So that's what we've been refuting is the inherent existence of the impermanent phenomenon. Then there's this other category of phenomena that we haven't talked about yet, which are called permanent phenomena or unchanging phenomena. Report an error in the passage at 33:17 Highlight the passage at 33:17

33:36 Or uncompounded phenomena. Report an error in the passage at 33:36 Highlight the passage at 33:36

33:41 So that's Lama Tsongkhapa next is going to refute the inherent existence of uncompounded phenomena, permanent phenomena, non-products. Report an error in the passage at 33:41 Highlight the passage at 33:41

34:10 So what are permanent phenomena? What are unchanging phenomena? What is Emily talking about? The classic examples. Yeah, so... Report an error in the passage at 34:10 Highlight the passage at 34:10

34:31 Things like what's called uncompounded space, which is defined as the lack of obstructive contact. The lack of something obstructive. The space that allows the clock to be here. Report an error in the passage at 34:31 Highlight the passage at 34:31

34:57 Because there's no obstruction in this space, I can put the clock in that space. Because there's obstruction right here where this table is, I can't put the clock there. Report an error in the passage at 34:57 Highlight the passage at 34:57

35:15 So uncomposed space is the lack of obstructive contact which allows objects to be placed there in general. Report an error in the passage at 35:15 Highlight the passage at 35:15

35:29 It's permanent in the sense of not changing from moment to moment. Not permanent in the sense of... So Report an error in the passage at 35:29 Highlight the passage at 35:29

35:47 not... Yeah. Permanent not in the sense of being eternal. But permanent in the sense of not being produced from causes and conditions, not arising, abiding and ceasing in every moment, not changing from moment to moment. Right, like this body, clearly it's changing from moment to moment, right? If we think about it, it's changing from moment to moment, right? We're breathing, we're, you know, the heart is beating, you know, there's constant change. Report an error in the passage at 35:47 Highlight the passage at 35:47

36:21 Something like uncompounded space, emptiness. Is an example, an example of permanent phenomena. The lack of existing from its own side. The lack of existing inherently. Report an error in the passage at 36:21 Highlight the passage at 36:21

36:42 The clock's lack of existing inherently is not changing from moment to moment. It wasn't produced from causes and conditions. Report an error in the passage at 36:42 Highlight the passage at 36:42

36:59 It's not eternal in the sense that the emptiness of the clock will go out of existence when the clock goes out of existence. Report an error in the passage at 36:59 Highlight the passage at 36:59

37:08 But it's not changing from moment to moment. This is Report an error in the passage at 37:08 Highlight the passage at 37:08

37:19 permanent. The lack is permanent in the sense of not changing from moment to moment. Yeah, permanent Report an error in the passage at 37:19 Highlight the passage at 37:19

37:37 might not be the best translation, but non-changing. Let's say non-changing. The definition is non-momentary. Well, the definition technically is. The common locus of a phenomenon and the non-momentary. But we can say, you know, lightly speaking, non-momentary, it's not changing from moment to moment. Report an error in the passage at 37:37 Highlight the passage at 37:37

38:07 Another example of a permanent or uncompounded phenomenon is like a true cessation. Right in the Four Noble Truths, true sufferings, true origins, true cessation, true path. True cessation. The cessation of a particular, let's say, mental affliction, for example, or object of abandonment, such that it will never arise again. Report an error in the passage at 38:07 Highlight the passage at 38:07

38:41 That's what a true cessation is. Loosely speaking, the cessation of an object of abandonment such that it will never arise again. Report an error in the passage at 38:41 Highlight the passage at 38:41

38:54 For example, when we become a Buddha, we've attained a true cessation of all. Mental afflictions and all obscurations to knowledge so that mental afflictions, etc. can never arise again. Report an error in the passage at 38:54 Highlight the passage at 38:54

39:19 So now we're going to refute the inherent existence of these uncompounded phenomena, these non-products. Are you with me still? Report an error in the passage at 39:19 Highlight the passage at 39:19

39:31 Because we're not going to lead anything as existing from its own side. We have to refute. Everything is existing from its own side. Not just the me, not just the body, not just the mind, but everything without exception. Nothing. Report an error in the passage at 39:31 Highlight the passage at 39:31

39:55 We've refuted impermanent phenomena. Now we're going to refute existing from there. Or another way of saying that impermanent phenomena, that's synonymous with product. Report an error in the passage at 39:55 Highlight the passage at 39:55

40:13 Anything that's impermanent is a product. A product of causes and conditions. Report an error in the passage at 40:13 Highlight the passage at 40:13

40:20 Permanent phenomena, non-product. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:27 So on page 283, Lama Tsongkhapa said, Report an error in the passage at 40:27 Highlight the passage at 40:27

40:36 Once products, persons and phenomena have thus been established as not truly existent by way of the reasonings explained earlier, it is established with little difficulty that non-products, such as space, analytical cessations, Non-analytical cessations and suchness or emptiness do not truly exist. Report an error in the passage at 40:36 Highlight the passage at 40:36

41:07 Okay, analytical cessations versus non-analytical cessations. Do you want to know? Okay, Report an error in the passage at 41:07 Highlight the passage at 41:07

41:19 so along the path we will eventually attain what are called, well, true cessations. Report an error in the passage at 41:19 Highlight the passage at 41:19

41:30 True cessations are analytical cessations, which are Cessations that are abandonments of an object of abandonment by means of wisdom. Report an error in the passage at 41:30 Highlight the passage at 41:30

41:47 So by means of the wisdom realizing emptiness, by means of the wisdom directly realizing emptiness, we will gradually abandon certain objects of abandonment such as mental afflictions forever such that they can never arise again. Report an error in the passage at 41:47 Highlight the passage at 41:47

42:06 So that cessation. It's an analytical cessation. It's a true cessation. Report an error in the passage at 42:06 Highlight the passage at 42:06

42:20 And then there are such things as called non-analytical cessations, which are a non-production of a phenomenon ever again, not through the force of wisdom, but through the absence of causes and conditions, through the absence of those causes and conditions ever arising again. Report an error in the passage at 42:20 Highlight the passage at 42:20

42:48 So it's the cessation of something. Such that it will never arise again. Not through the force of wisdom, but through the absence of causes and conditions. So that, like an example, I think one of the examples would be, right there are the five paths, right? Path of accumulation, path of preparation, path of seeing, meditation, no more learning. At a certain point on the path of preparation, it's said that one will never... Report an error in the passage at 42:48 Highlight the passage at 42:48

43:22 Ever again fall to the lower realms. I think it's like the third, is it the third level of the path of preparation? You will never, ever, ever in any of your lives ever, ever fall to the lower realms again. I think that's a non-analytical cessation. The cessation of ever falling to the lower realms again. Report an error in the passage at 43:22 Highlight the passage at 43:22

43:54 Okay, so as a side. So Nagarjuna says, since products are thoroughly not established, Then how could non-products be established? So these seemingly substantially existent things that we come into contact with all the time, they're not truly existent. So how can these non-products, which are really largely conceptual constructs, right? The lack of inherent existence, the lack of obstructive contact. Report an error in the passage at 43:54 Highlight the passage at 43:54

44:30 How can they be inherently existent? Report an error in the passage at 44:30 Highlight the passage at 44:30

44:38 Then Lama Tsongkhapa says, okay, so as for the manner of easy establishment, when inherently established products have been refuted as above, even though they are not inherently established, it is established that with regard to them, agents, actions and objects such as bondage and liberation, causes and effects, objects of comprehension and those who comprehend them may be posited. Report an error in the passage at 44:38 Highlight the passage at 44:38

45:06 So with regard to impermanent phenomena or products, we refute their inherent existence utterly, completely without a particle of existence from its own side. And things do exist and they function. The person doesn't exist at all from its own side and the person creates karma, creates virtue. Non-virtue has to experience the results of their actions. A person still has to die, etc. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:54 So there's no existence at all from its own side and there is conventional existence and functionality. Report an error in the passage at 45:54 Highlight the passage at 45:54

46:07 So similarly, Even though non-products like reality or emptiness and analytical cessations are not established as truly existent. The presentations of object of abandonment on the path, objects of comprehension, the jewel of Dharma as refuge for disciples and so forth may be posited. Report an error in the passage at 46:07 Highlight the passage at 46:07

46:31 So emptiness doesn't exist from its own side and it is an object to be comprehended. on the path And it's an object, you know, when we realize it, we will progress on the path, right? And we will be able to abandon afflictions through realizing emptiness. So emptiness doesn't exist at all from its own side. And it's Report an error in the passage at 46:31 Highlight the passage at 46:31

47:06 going to say functions. I don't know if that's really the right word. And through meditating on it, we can achieve high attainments. Report an error in the passage at 47:06 Highlight the passage at 47:06

47:30 Because they're... There are people who say, okay, well, emptiness, well, we're going to get into that later, but there are people who say, right, emptiness must truly exist, right? Emptiness must inherently exist. Because when we meditate, right, when we search for the object, we don't find the object, right? Report an error in the passage at 47:30 Highlight the passage at 47:30

47:56 When we search for the eye, we can't find the eye, and all we find is the emptiness of the eye. So through ultimate analysis we search for the I. We can't find the I. We find the emptiness of the I. So then some people say, okay, well then emptiness must ultimately exist. Emptiness must truly exist, right? Because that's what was found under ultimate analysis. Report an error in the passage at 47:56 Highlight the passage at 47:56

48:43 It's like another extension of this grasping that it's the affirmation. So. Report an error in the passage at 48:43 Highlight the passage at 48:43

48:48 Of the non-affirming affirmation of what you don't find. So we're just saying what I don't find is the thing that's really there. We're saying emptiness has to exist because when I look there's nothing there or it's empty. Report an error in the passage at 48:48 Highlight the passage at 48:48

49:02 It's really working hard is still trying to like put something there even if it's another conception. I mean exactly. I mean that's what the mind does, right? We want to hang on to something. We've got to hang on to something as being real. Right? So, yeah. But, so then Lama Tsongkhapa refutes these permanent phenomena, right, like emptiness as being inherently existent through the reasoning of dependent arising. Report an error in the passage at 49:02 Highlight the passage at 49:02

49:40 So he says, those who assert these permanent phenomena or non-products as truly existent must and do indeed also assert presentations of their... Sorry, this is kind of difficult. Anyway, of their definitions and definienda, their causes of separation and results of separation, their comprehension by such and such, a valid cognition, and so forth. Report an error in the passage at 49:40 Highlight the passage at 49:40

50:12 So definitions and definienda. So everything that exists has a definition. Like the body has a definition. The eye has a definition. The clock has a definition. So there's the... Report an error in the passage at 50:12 Highlight the passage at 50:12

50:30 Classic Buddhist definition of the vase is that which is bulbous, flat-bottomed and performed the function of being able to hold water. Report an error in the passage at 50:30 Highlight the passage at 50:30

50:45 So, bulbous, flat-bottomed, able to hold water. So, philosophically, Report an error in the passage at 50:45 Highlight the passage at 50:45

51:01 so there's, right. I don't know what you Report an error in the passage at 51:01 Highlight the passage at 51:01

51:03 So in the monasteries, they spend a lot of time learning definitions of definienda, which is that which is being defined. So the definiendum is the vase, and the definition of that is that which is, right, flat bottom, bulbous belly, flat bottom, able to hold. Report an error in the passage at 51:03 Highlight the passage at 51:03

51:24 So, yeah, I had never heard that word either. Vase and that which is bulbous, flat-bottomed, and able to hold water are what are called mutually inclusive. If it's a vase, it's flat-bottomed, bulbous, bellied, and able to hold water. If it's flat-bottomed, bulbous, bellied, able to hold water, then it's necessarily a vase. Report an error in the passage at 51:24 Highlight the passage at 51:24

51:52 So the definiendum and the definition are related, let's say, right? If it's one, it's the other. If it's a... Report an error in the passage at 51:52 Highlight the passage at 51:52

52:06 it's... Report an error in the passage at 52:06 Highlight the passage at 52:06

52:09 So definitions and definienda. Definitions and that which is defined. They have a relationship. Report an error in the passage at 52:09 Highlight the passage at 52:09

52:19 Causes of separation and results of separation. The cause of a separation from a mental affliction is the meditation on emptiness. The result of separation is that mental affliction being abandoned. There's a relationship between that cause and that result, Report an error in the passage at 52:19 Highlight the passage at 52:19

52:43 etc. So Lama Tsongkhapa is saying, okay, well, if you think that emptiness and so forth truly exist, but you would agree, right, that there are terms and there are definitions, right, there are definienda and there are definitions, there are causes of separation, there are results of separation, right, you have to posit that, right, you have to posit that. Report an error in the passage at 52:43 Highlight the passage at 52:43

53:14 But if you posit... Report an error in the passage at 53:14 Highlight the passage at 53:14

53:23 If you posit definitions and definiendum, then you're basically saying that there are relationships, right? There's a relationship, there's a dependent relationship between a definition and a definiendum. Report an error in the passage at 53:23 Highlight the passage at 53:23

53:38 And if you're saying there's a relationship, then you're saying it cannot inherently exist. Report an error in the passage at 53:38 Highlight the passage at 53:38

53:48 If there's a relationship between emptiness and the definition of emptiness, then you're saying that emptiness... Is a dependent arising, right? It's related to something, so it cannot inherently exist. Report an error in the passage at 53:48 Highlight the passage at 53:48

54:14 And then if you say, okay, there is no relationship, then you can say any definition can apply to any definiendum. Because there's no relationship between emptiness and its definition, so its definition can be the definition of anything. It can be the definition of the clock. It can be the definition of the person, right? If you're saying there's no relationship. Report an error in the passage at 54:14 Highlight the passage at 54:14

54:41 So here, so non-products such as emptiness and cessations are dependent to risings, right, because they're related at least to their definitions, so they cannot be inherently existing. Report an error in the passage at 54:41 Highlight the passage at 54:41

55:05 So that's one refutation of non-products being inherently existing. Report an error in the passage at 55:05 Highlight the passage at 55:05

55:18 All right, so another, we also use, Lama Tsongkhapa also uses the... Refutation of sameness and difference, the same reasoning we were using for persons and body and mind. Report an error in the passage at 55:18 Highlight the passage at 55:18

55:37 So Lama Tsongkhapa says, similarly you should also perform the refutation investigating whether a non-product is one with or different from its basis of designation. Report an error in the passage at 55:37 Highlight the passage at 55:37

55:50 So the lack of inherent existence is the basis on which we impute. The term emptiness. The non-finding, the non-finding of that solid eye, the non-finding based on that, we call that emptiness, right? There's a basis of designation and there's the designated phenomena. The basis of designation is the lack of findability. Report an error in the passage at 55:50 Highlight the passage at 55:50

56:30 The Report an error in the passage at 56:30 Highlight the passage at 56:30

56:34 imputed or designated phenomena is emptiness. Report an error in the passage at 56:34 Highlight the passage at 56:34

56:44 Yeah, anyway, it is what it is. So, another refutation of emptiness and other non-products as being inherently existent, right? Because it's neither, yeah. Report an error in the passage at 56:44 Highlight the passage at 56:44

57:08 But only if you use a microphone. Report an error in the passage at 57:08 Highlight the passage at 57:08

57:15 Can you just repeat what non-product is again? I think I missed. Non-product? Okay, so. Report an error in the passage at 57:15 Highlight the passage at 57:15

57:41 Because there are a lot of terms, right, that are thrown around as if we know what they mean. You Report an error in the passage at 57:41 Highlight the passage at 57:41

· · · silence, 1 minute

58:51 can read this. So these are some of the common terms used. So existent can be divided into products and non-products, right? Report an error in the passage at 58:51 Highlight the passage at 58:51

59:11 Impermanent phenomena, functioning thing, compounded phenomena. Those are all mutually inclusive or... Synonymous terms. Product, impermanent phenomena, functioning thing, compounded phenomena. Report an error in the passage at 59:11 Highlight the passage at 59:11

59:45 They're all synonymous. Report an error in the passage at 59:45 Highlight the passage at 59:45

1:00:01 They all have their own definition. They all connote something a little bit different, right? Like when you hear impermanent, something comes to your mind, right? There's There's... Report an error in the passage at 1:00:01 Highlight the passage at 1:00:01

1:00:18 If you hear functioning things, something different comes to your mind, right? But if it's an impermanent phenomena, it's necessarily a functioning thing. If it's a functioning thing, it's necessarily impermanent. And this is very helpful, I think, to the mind. Oh, if it functions, oh, that means it has to be impermanent. Report an error in the passage at 1:00:18 Highlight the passage at 1:00:18

1:00:39 Oh, I never thought of that before, right? Report an error in the passage at 1:00:39 Highlight the passage at 1:00:39

1:00:48 So, not necessarily a lack. But a lot of the examples, most of the examples of permanent phenomena are lax, Report an error in the passage at 1:00:48 Highlight the passage at 1:00:48

1:01:00 like a lack of inherent existence, emptiness, a lack of obstructive contact on compounded space. Report an error in the passage at 1:01:00 Highlight the passage at 1:01:00

1:01:17 Permanent phenomena are not things that we can see, hear, taste, touch. So they're more abstract for us. Report an error in the passage at 1:01:17 Highlight the passage at 1:01:17

1:01:33 So we're refuting this column. We refuted this column first as being inherently existent and now we're refuting this column just so we don't leave anything left as solid and we can hang on to. Report an error in the passage at 1:01:33 Highlight the passage at 1:01:33

1:01:52 So yeah, bring up your doubts and questions because this is heavy-duty stuff, right? This is a lot of words and maybe it's hard to see the practicality of it. Are you going to get, then you're going to get uncompounded phenomenon? We're going to go to this other side. You're going to talk about non-product? We have been doing that. Report an error in the passage at 1:01:52 Highlight the passage at 1:01:52

1:02:14 You have? Okay. That's what we're doing right now. Okay. All right. So these things like, yeah, you missed the beginning. I'm sorry. It just happens. The uncomposed space, emptiness. Okay. Analytical cessation are all examples of non-product. Permanent phenomena. And so my question is, why would they be uncompounded phenomena if it's a non-product? Report an error in the passage at 1:02:14 Highlight the passage at 1:02:14

1:02:45 Not, what is the definition of uncompounded? Report an error in the passage at 1:02:45 Highlight the passage at 1:02:45

1:02:53 Uncompounded, okay, so the definition, the official definition of a compounded phenomena is a disintegrating phenomenon. A phenomenon that's disintegrating from moment to moment. Uncompounded is something that's not disintegrating. The emptiness of the eye is not disintegrating from moment to moment. The body is disintegrating from moment to moment. As we may or may not notice. Report an error in the passage at 1:02:53 Highlight the passage at 1:02:53

1:03:36 The mind is disintegrating. Report an error in the passage at 1:03:36 Highlight the passage at 1:03:36

1:03:48 So it's uncomposed or uncompounded or uncomposed. in the sense of it's not disintegrating. Report an error in the passage at 1:03:48 Highlight the passage at 1:03:48

1:03:58 can always ask. Report an error in the passage at 1:03:58 Highlight the passage at 1:03:58

1:04:11 Janet's just our gecko. Our gecko, not gecko, gector. Gector? In the monastery, he's the disciplinarian. Oh. Report an error in the passage at 1:04:11 Highlight the passage at 1:04:11

1:04:24 I'm getting my terms mixed up. I don't Report an error in the passage at 1:04:24 Highlight the passage at 1:04:24

1:04:37 Anyway, Joe. I thought I remembered when you're talking about uncompounded things, wasn't there an example of like the ocean or water or something being uncompounded also? I thought that was the other thing like with space, like it wasn't made up of, at some point early on in the course, didn't they talk about that? Report an error in the passage at 1:04:37 Highlight the passage at 1:04:37

1:05:04 The ocean would be compounded, water would be compounded. Report an error in the passage at 1:05:04 Highlight the passage at 1:05:04

1:05:11 I'm not sure what you're referring to. Neither am I really, but I thought it was like ocean, like it wasn't made up of parts, it was just something that couldn't be, wasn't any different as you divided it up. Oh, in Vibashica when we were talking about ultimate truth and conventional truth, we said an ultimate truth is something at which when it's broken down, it doesn't lose its... Report an error in the passage at 1:05:11 Highlight the passage at 1:05:11

1:05:44 Entity. I mean, in the sense of, right, if you break down space into many parts, it's still space, right? Whereas if I throw this against the wall and it... Probably wouldn't shatter, but anyway, if we pretended it shattered, it would no longer be a clock. You break it down into parts, it would no longer be a clock. Report an error in the passage at 1:05:44 Highlight the passage at 1:05:44

1:06:08 So that's the difference between ultimate truth and conventional truth, according by Bashikas, is that if you break it down into particles and it's still identified as that phenomenon, it's an ultimate truth. But it's still not uncompounded. It's still... Compounded. Because everything has parts. Well, according to Vaibashkas, not everything has parts. Vaibashkas say that there are smallest particles. Report an error in the passage at 1:06:08 Highlight the passage at 1:06:08

1:06:39 They cannot be broken down any further. And then you move up to the Prasangikas and they say, sorry, you know, everything has parts. Take the smallest particle. You can divide that. And then take that. And you can divide that. So there's nothing solid. Nothing. Where Vaibesh could say, well, but there are those smallest units of, you know, smallest particles. Those are solid because you can't break them down further. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:07:10 So, but Prosanghi's like, nope. Thanks for remembering that. Yeah. Okay. Report an error in the passage at 1:07:10 Highlight the passage at 1:07:10

1:07:22 Anything else? It's all clear. Report an error in the passage at 1:07:22 Highlight the passage at 1:07:22

1:07:30 Jessica. Report an error in the passage at 1:07:30 Highlight the passage at 1:07:30

1:07:35 So, lack of... Inherent existence is a non-product, like in that it's permanent phenomenon. But isn't it a product of dependent arising? So it is a dependent arising, right? But it's not considered a product. Okay, so you know, it's the use of the word in the context, right? So the definition of product. Report an error in the passage at 1:07:35 Highlight the passage at 1:07:35

1:08:10 In the Dharma is created phenomenon. If it's a product, it's created. Like created from causes and conditions, right? Like the cup is created, right, from clay and etc. So emptiness is independent arising. But it's not created, right? It's not created through causes and conditions, right? So it's not a product in that sense. Okay. So some of these words aren't perfect. Report an error in the passage at 1:08:10 Highlight the passage at 1:08:10

1:08:39 So it's about kind of the English word, the way it connotates, right? Yeah, yeah, exactly. So the monks in the monasteries spend, you know, years learning the definitions for all of these terms, and that's the basis of their debating, right? And so that's one of the things that we miss in our classes here. We don't spend the first years. Report an error in the passage at 1:08:39 Highlight the passage at 1:08:39

1:09:07 So anyway, so we throw around these words, but we're not sure what those words mean. But I did put together a handout of some of these common terms with their definitions in really small type. Sorry, because I wanted to fit it on one sheet of paper. But anyway, just so you guys have it for reference, I could send it to you. Report an error in the passage at 1:09:07 Highlight the passage at 1:09:07

1:09:40 Yeah, I'll try to create a PDF from it. Yeah, I know. Good, good. Now I understand, though. I thought you were saying, or I was thinking, that these were all English translations that we had come up with. Do you see what I'm saying? Now, that was my freak out. That's where I was like, what? Why? Why did they do this? Report an error in the passage at 1:09:40 Highlight the passage at 1:09:40

1:10:07 Now, now, now I'm clear. Thank you. Yeah. Yeah. So each of these have their own Tibetan term. They are real. Right. Impermanent phenomena. Midakba. Right. Product. Product is J-ba. Ngo-ba. Et cetera. Right. They all have their own. Well, that happens, too, right? Report an error in the passage at 1:10:07 Highlight the passage at 1:10:07

1:10:36 These are all terms used in Tibetan, too. All right. Okay? Thank you. So is it a good time for a break? I have these handouts. If people want one, otherwise, I'll try to send it out electronically. Report an error in the passage at 1:10:36 Highlight the passage at 1:10:36

1:10:58 Really? Report an error in the passage at 1:10:58 Highlight the passage at 1:10:58

1:11:11 That'd be good. That'd be good, yeah. I have it as a Word document, but sometimes, see, I have... Then I use OpenOffice to convert it to PDF and oftentimes it gets distorted when I do that. Because when you create it in one program and then you open in another. So sometimes it's not so easy to do that. Huh? Yeah, the Wiley transliteration. Report an error in the passage at 1:11:11 Highlight the passage at 1:11:11

1:11:49 That's only on Macs. You have it on your PC? In the print option? Report an error in the passage at 1:11:49 Highlight the passage at 1:11:49

1:12:05 I'll check into that. I haven't seen that. Report an error in the passage at 1:12:05 Highlight the passage at 1:12:05

1:12:14 Okay, well, let me try to do that. And if I'm not successful, then... Oh, okay. Thank you. Joe has been my PDF creator as well. Report an error in the passage at 1:12:14 Highlight the passage at 1:12:14

1:12:25 All right. So we have brownies by Peter, and we have cookies. Report an error in the passage at 1:12:25 Highlight the passage at 1:12:25

1:12:38 Oh, sorry. Report an error in the passage at 1:12:38 Highlight the passage at 1:12:38

· · · silence, 1 minute

1:13:32 Some of them, yes. It's the mental consciousness. The subtle mental consciousness. Because I bathroom. Report an error in the passage at 1:13:32 Highlight the passage at 1:13:32

· · · silence, 1 minute

1:13:50 don't be able to listen to this Report an error in the passage at 1:13:50 Highlight the passage at 1:13:50

1:13:59 so there's you know, know, it's just on its own side. And then last week, one of the points you made when you were bringing up what was the object to be reputed, you said, well, that's not quite enough. Report an error in the passage at 1:13:59 Highlight the passage at 1:13:59

1:14:17 There's this mixing of the volume. Which I get. It's not contradictory to what he said, but like in the Tibetan, in all the translations in his classes, it's always been presented as exemplary. Report an error in the passage at 1:14:17 Highlight the passage at 1:14:17

1:14:34 Not inherently existing. And it seemed almost like you were implying that that wasn't. That wasn't enough? Enough. But maybe that's a translation. I've got to think about it. But I mean, I get that he probably makes it. Right. Right. Well. He just, you know, and he goes so quickly. I mean, it doesn't seem like it in the class to people, I'm sure, but it's really covering a lot of time. Report an error in the passage at 1:14:34 Highlight the passage at 1:14:34

1:15:01 Oh, yeah. Yeah. Anyway, I just wanted to turn that up because. Because as I started thinking about what you said and what he was saying, I was thinking, well, what do those people think actually does exist? And what is that self that they see? At least for the most part, they seem to be as Report an error in the passage at 1:15:01 Highlight the passage at 1:15:01

1:15:33 being self that they see existing. Yeah, yeah, exactly. So... No, no, no, it's fine. No, no, no, it's a good point. So I wasn't trying to say that inherent existence or existence from its own side isn't enough, but what we think inherent existence and existence from its own side is what I was trying to explore in class last week, right? Report an error in the passage at 1:15:33 Highlight the passage at 1:15:33

1:16:04 Because when we think it's a self that's... That's independent of the body and the mind, that's a coarse level of self. Report an error in the passage at 1:16:04 Highlight the passage at 1:16:04

1:16:19 That's the self-sufficient, subsistence of existence self. And a lot of people were bringing up that, oh, there's no self, right, inherent self that's separate from the body and mind. And so that is what I was pointing out, is that's not coarse, that's not subtle, that's not the subtle self. Yeah, you know, initially I was thinking, oh, that's very subtle sort of ethereal thing Report an error in the passage at 1:16:19 Highlight the passage at 1:16:19

1:16:44 Yeah, Report an error in the passage at 1:16:44 Highlight the passage at 1:16:44

1:17:00 because it's coarser. I mean, it's great, right, to refute the self that's separate from the body and mind, but that's not enough. The self that we think is within or mixed with the body and or mind, that's even more subtle. Report an error in the passage at 1:17:00 Highlight the passage at 1:17:00

1:17:18 But anyway, I mean, step by step. Report an error in the passage at 1:17:18 Highlight the passage at 1:17:18

1:17:36 A low rig. It was the awarenesses and knowers. Yeah, I mean, mind and mental factors we had. question here that we showed a lot of definitions Report an error in the passage at 1:17:36 Highlight the passage at 1:17:36

1:17:43 Definitions as well, yeah, all the 51 mental factors, but the low rig when we define, Report an error in the passage at 1:17:43 Highlight the passage at 1:17:43

1:18:00 yeah, you know, right, yeah, Report an error in the passage at 1:18:00 Highlight the passage at 1:18:00

1:18:11 yeah, but maybe I'll do that class again, the low rig and minds and mental factors again, because it was a long time, yeah, it's been a while and it's so useful. Report an error in the passage at 1:18:11 Highlight the passage at 1:18:11

1:18:24 Peter and Louis have been requesting that class as well. Okay, all right. You know, I'm supposed to finish the whole basic program first before starting it again, but I'm never going to finish the basic program. Right. Report an error in the passage at 1:18:24 Highlight the passage at 1:18:24

1:19:08 Yeah. Report an error in the passage at 1:19:08 Highlight the passage at 1:19:08

1:19:17 No, I'll go get one. I need a brownie. Report an error in the passage at 1:19:17 Highlight the passage at 1:19:17

1:19:29 It's not optimal. Report an error in the passage at 1:19:29 Highlight the passage at 1:19:29

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1:20:15 I highly recommend it. Report an error in the passage at 1:20:15 Highlight the passage at 1:20:15

· · · silence, 1 minute

1:21:03 Chad, I need Chad. I think he's gone. yeah, yeah. Report an error in the passage at 1:21:03 Highlight the passage at 1:21:03

· · · silence, 2 minutes

1:21:07 Oh, you mean from this class? Yeah, from the Saturday. No, I just saw him on Sunday. Oh. I mean, he's just busy. He just moved into that new place. It's been months. Oh, it's no more Sunday. I don't know. I mean, maybe in his classes now. Report an error in the passage at 1:21:07 Highlight the passage at 1:21:07

1:21:28 I think his life is going to be like this. Yeah. I saw Charles. Report an error in the passage at 1:21:28 Highlight the passage at 1:21:28

1:21:43 I said I just wrote him, I hope he's okay. Yeah, he seemed fine. Report an error in the passage at 1:21:43 Highlight the passage at 1:21:43

1:21:49 say I have something in this room. Yeah, me too. Report an error in the passage at 1:21:49 Highlight the passage at 1:21:49

1:21:57 He's pretty young, I think he needs to get a college degree. Oh, I saw that he had, he moved to Berkeley and he had a picture of what kind of drums. North Carolina is what I want to do. Report an error in the passage at 1:21:57 Highlight the passage at 1:21:57

1:22:13 I think he needs to, he just needs a way to support himself as soon as he needs to go to college. I mean, you know, it's maybe not the practical choice for him to be a monk right now, so I gather. And you know, the last thing about guys, you know, let's do it again later. Report an error in the passage at 1:22:13 Highlight the passage at 1:22:13

1:22:33 No, isn't that funny? Well, with nuns, you can't disrobe it. Once you disrobe, that's it, you're done forever. It's just archaic rules. Yeah, we don't seem to keep months that way. Report an error in the passage at 1:22:33 Highlight the passage at 1:22:33

1:22:41 If you, if you're among, and also, you know, if you're, you know, he was a player, then you just hit the, like, check right, yeah, that's, that's cool. Report an error in the passage at 1:22:41 Highlight the passage at 1:22:41

1:22:53 think it makes sense when we go to school. I mean, not that we have a college degree, and I'm, you know. It's pretty hard not to have a degree. It's pretty hard later on, too. know, I can come back to honky, maybe? Yeah. Really great. You know, because he's got to make a living with something. There's a way to support me. Report an error in the passage at 1:22:53 Highlight the passage at 1:22:53

1:23:13 There was a way to support me, and then I messed up, and I get on the iPhone, and I can't fix it. It's like two thumbs up. Report an error in the passage at 1:23:13 Highlight the passage at 1:23:13

1:23:26 I made a message to a client. because I'm working in the class. It's already a bad thing. But I have to know what these people are doing because I have to book their thing when I get home. Report an error in the passage at 1:23:26 Highlight the passage at 1:23:26

1:23:46 But I was trying to send it for my work email for my iPhone and it wouldn't let me do it because I don't have the proper information. So now I'm trying to retrieve whatever I did. I just sent it for my personal email. Just what I should have done. Report an error in the passage at 1:23:46 Highlight the passage at 1:23:46

1:24:02 It's the chat. I'm just going to go drink some tea and eat brownies. Report an error in the passage at 1:24:02 Highlight the passage at 1:24:02

· · · silence, 1 minute

1:25:25 I didn't bring a tie, but these are brownies. Report an error in the passage at 1:25:25 Highlight the passage at 1:25:25

1:25:32 I brought brownies. Those brownies are awesome. Report an error in the passage at 1:25:32 Highlight the passage at 1:25:32

1:25:44 I said we should bring them. Report an error in the passage at 1:25:44 Highlight the passage at 1:25:44

1:25:56 the dog in the lead power. Me. Report an error in the passage at 1:25:56 Highlight the passage at 1:25:56

1:26:05 No, we're actually trying to be the many in the wind at the same time. Or some sort of. Report an error in the passage at 1:26:05 Highlight the passage at 1:26:05

1:26:13 it in perfect? Report an error in the passage at 1:26:13 Highlight the passage at 1:26:13

1:26:32 They were all upset last week. Okay, Report an error in the passage at 1:26:32 Highlight the passage at 1:26:32

1:26:39 so we go on. Report an error in the passage at 1:26:39 Highlight the passage at 1:26:39

1:26:52 So non-products also don't inherently exist because they're dependent arisings and they're free from being the same as their basis of designation and inherently different as well. Report an error in the passage at 1:26:52 Highlight the passage at 1:26:52

1:27:09 Then we get into some objections. You know, somebody is saying that emptiness means that things don't have their... Report an error in the passage at 1:27:09 Highlight the passage at 1:27:09

1:27:27 If Report an error in the passage at 1:27:27 Highlight the passage at 1:27:27

1:27:33 you think that things being lacking inherent existence means that they don't have an entity, then that's nihilistic. Report an error in the passage at 1:27:33 Highlight the passage at 1:27:33

1:27:48 And you may think, oh, but emptiness truly exists because it does have its own entity. And Lama Tsongkhapa is saying, that's wrong. wrong, right, things, right, things, so, Report an error in the passage at 1:27:48 Highlight the passage at 1:27:48

1:28:08 So this clock has an entity, right? There's an entity that we call clock. Report an error in the passage at 1:28:08 Highlight the passage at 1:28:08

1:28:16 One of the terms that's synonymous with inherent existence, though, is established by way of its own entity. Report an error in the passage at 1:28:16 Highlight the passage at 1:28:16

1:28:29 There is an entity here, but it's not established by way of its own entity. It doesn't exist. It's not established. You can't posit its existence in an... In and of itself, through its own entity, the existence is posited through the force of the conceptual consciousness, right? Independence on the entity. So it's not that the entity itself establishes its existence. Report an error in the passage at 1:28:29 Highlight the passage at 1:28:29

1:29:04 These are all difficult words, right? But the entity itself doesn't establish its existence. It's the imputing consciousness along with the entity that establishes its existence. It needs the two things coming together. Report an error in the passage at 1:29:04 Highlight the passage at 1:29:04

1:29:24 It's not established by way of its own entity or from its own side. Report an error in the passage at 1:29:24 Highlight the passage at 1:29:24

1:29:32 But it does have an entity. So if you say it doesn't have an entity, then you're falling into nihilism. Report an error in the passage at 1:29:32 Highlight the passage at 1:29:32

1:29:54 So the imputing is necessary for it. And also causes and conditions are also, or is that just an alternative? Because, right, that's like depending arousing, right? You need the causes and conditions. You need the actions of someone to actually make the clock. Yeah. They go together. Yeah. So that's, yeah. So, yeah, causes and conditions come together to make the clock. Parts come together. And the imputing consciousness. Report an error in the passage at 1:29:54 Highlight the passage at 1:29:54

1:30:25 Yeah. Right. I say imputing consciousness because that's the most subtle level of dependent arising. All of the lower schools say, oh yeah, it's dependent on causes and conditions. But then the lower schools would say, it's dependent on causes and conditions that proves it exists from its own side. Report an error in the passage at 1:30:25 Highlight the passage at 1:30:25

1:30:50 So causes and conditions isn't enough for many of us to prove that it inherently exists. But yeah, causes and conditions, parts, imputation. The imputation is more subtle. Report an error in the passage at 1:30:50 Highlight the passage at 1:30:50

1:31:07 So once again, right, there's no objective existence. There's no existence from its own side. There's nothing at all that exists from its own side, objectively independent of conception. Report an error in the passage at 1:31:07 Highlight the passage at 1:31:07

1:31:21 Which does not mean that nothing, there's nothing external to the mind, right? We're not saying that there's nothing external to the mind. But as soon as you say what exists, You have to say it from a particular perspective. Report an error in the passage at 1:31:21 Highlight the passage at 1:31:21

1:31:44 This is a clock from a particular perspective. It's not a clock from its own side. This is a person from a particular perspective. It's not a person from its own side. It's not that there's no person at all, and we're just imputing anything on anything. It's not that. There is a valid basis. Right? That's produced from causes and conditions. And then we impute based on that, right? So what exists, exists from a particular perspective. Report an error in the passage at 1:31:44 Highlight the passage at 1:31:44

1:32:28 That's my understanding. Report an error in the passage at 1:32:28 Highlight the passage at 1:32:28

1:32:34 So anything that we posit, anything that we investigate, we can, there are many different ways to look at it, right? From one perspective, this is a clock. From another perspective, it's a toy. Report an error in the passage at 1:32:34 Highlight the passage at 1:32:34

1:32:55 From another perspective, it's, you know, a group of atoms. From another perspective, gosh, you know, I'm not, you know, it's countless, right, different perspectives. Report an error in the passage at 1:32:55 Highlight the passage at 1:32:55

1:33:16 You know, and some perspectives are more valid than others, too, right? If somebody looks at this and says, that's a car, well, you know, that would not be a valid perspective, right? Report an error in the passage at 1:33:16 Highlight the passage at 1:33:16

1:33:35 But there are. Perspectives that are valid. Nothing exists independent of perspective and there are valid and invalid cognitions. Report an error in the passage at 1:33:35 Highlight the passage at 1:33:35

1:33:53 So nothing exists from its own side. Report an error in the passage at 1:33:53 Highlight the passage at 1:33:53

1:34:02 But it doesn't mean that you can call anything anything. There's conventional valid cognition. Report an error in the passage at 1:34:02 Highlight the passage at 1:34:02

1:34:26 So here Lama Tsongkhapa is saying, okay, if you think that products, right, things don't have. Entities, you're falling into nihilism. Conversely, if you think that emptiness truly exists, you're falling into the extreme of permanence or superimposition. Report an error in the passage at 1:34:26 Highlight the passage at 1:34:26

1:34:54 And then Lama Tsongkhapa then kind of gets into a similar thing. If the emptiness of an inherently established own entity were the absence of things in themselves or... Report an error in the passage at 1:34:54 Highlight the passage at 1:34:54

1:35:08 Not sure about this translation. The absence of him in himself. The absence. Report an error in the passage at 1:35:08 Highlight the passage at 1:35:08

1:35:16 The emptiness. If we think that the emptiness of the clock means that it's not a clock, some Report an error in the passage at 1:35:16 Highlight the passage at 1:35:16

1:35:28 people think this, right? It's empty. The emptiness of the clock is that it's not a clock. Lama Tsongkhapa is saying, that doesn't make sense. Report an error in the passage at 1:35:28 Highlight the passage at 1:35:28

1:35:41 Okay, I mean, who does? If you think, right, there is, right. say it that way. Report an error in the passage at 1:35:41 Highlight the passage at 1:35:41

1:35:48 There is no I at all. There is no clock at all, right? There is no table at all. Basically, you're saying that nothing at all can possibly exist. Because nothing, right? It's not a clock. It's not a person. It's not anything, right? So then he's saying, okay, well, that means nothing exists and the holder of the thesis, anyway, then the holder of the thesis doesn't exist. Report an error in the passage at 1:35:48 Highlight the passage at 1:35:48

1:36:18 The scriptures that established this also wouldn't exist, etc. Report an error in the passage at 1:36:18 Highlight the passage at 1:36:18

1:36:27 Bottom page 284, top of 285. Report an error in the passage at 1:36:27 Highlight the passage at 1:36:27

1:36:37 The next Lama Tsongkhapa talks about those beings that are called proponents of things. The proponents of things are those who propound that things exist truly. So that's all of the schools below Prasangika, the Vibashikas, the Sochantikas, the Chittamatras and the Svatantrikas. Report an error in the passage at 1:36:37 Highlight the passage at 1:36:37

1:37:09 Lama Tsongkhapa is basically saying the same thing in different ways. He's saying there's a big difference between people who think that everything without exception is empty of inherent existence and those who think that lacking true existence means nothing exists at all. Report an error in the passage at 1:37:09 Highlight the passage at 1:37:09

1:37:36 These two positions are dissimilar in every aspect. Report an error in the passage at 1:37:36 Highlight the passage at 1:37:36

1:37:46 So then there's an objection. Report an error in the passage at 1:37:46 Highlight the passage at 1:37:46

1:37:51 This person is saying, okay, well, if all uncompounded, you're saying all these uncompounded non-products are empty of inherent existence. Report an error in the passage at 1:37:51 Highlight the passage at 1:37:51

1:38:04 This guy's saying, well, but this contradicts the scripture that says that nirvāṇa is true. Report an error in the passage at 1:38:04 Highlight the passage at 1:38:04

1:38:18 So, so Report an error in the passage at 1:38:18 Highlight the passage at 1:38:18

1:38:23 there's the 60 stanzas of reasoning. Report an error in the passage at 1:38:23 Highlight the passage at 1:38:23

1:38:36 Okay. So anyway, so, so there's this, the sūtra that teaches that nirvāṇa is true while everything else is said to be untrue. Report an error in the passage at 1:38:36 Highlight the passage at 1:38:36

1:38:48 So nirvāṇa, nirvāṇa is kind of a general term used in different, different ways, right? Nirvāṇa, there's four different nominal divisions of nirvāṇa. You know, one is emptiness. Natural nirvāṇa is called emptiness. Well, emptiness is called natural nirvāṇa. So here in this context, we're talking about nirvāṇa in the sense of emptiness. Report an error in the passage at 1:38:48 Highlight the passage at 1:38:48

1:39:16 Emptiness is true. The scriptures say emptiness is true or nirvāṇa is true. Whereas other things, nothing else is true. So this person is saying, well, but the scriptures say nirvāṇa is true. So that means that nirvāṇa must be truly existent. Report an error in the passage at 1:39:16 Highlight the passage at 1:39:16

1:39:41 But then Lama Tsongkhapa explains. Through a statement by the Buddha, he's saying that the nirvāṇa is true in the sense that it's non-deceptive. Report an error in the passage at 1:39:41 Highlight the passage at 1:39:41

1:39:57 So let's talk about truly existent versus being true. What does truly existent mean? If it truly existed, it would be findable under analysis, right? Findable under ultimate analysis. If we searched for it, we'd be able to find it. If we found it, it would be truly existent. Report an error in the passage at 1:39:57 Highlight the passage at 1:39:57

1:40:21 True in this context that the Buddha meant it means that it's non-deceptive. Non-deceptive in the sense that the direct perception that realizes it, it's non-deceptive to the direct perception that realizes it. Non-deceptive in the sense that the way that it exists and the way that it appears are the same. Report an error in the passage at 1:40:21 Highlight the passage at 1:40:21

1:40:51 The way that exists and the way that it appears is the same. If the way that exists and the way that it appears is the same to the direct perception, then it's true. And Report an error in the passage at 1:40:51 Highlight the passage at 1:40:51

1:41:10 so that's truth in the sense of, right, conventional truth and ultimate truth. Ultimate truths are true in the sense that to the direct perception, the way that exists and the way that appears are the same. Report an error in the passage at 1:41:10 Highlight the passage at 1:41:10

1:41:31 What is that object that's the ultimate truth? It's nirvāṇa or it's emptiness. Because when you directly realize emptiness, the way that exists and the way it appears are the same. Report an error in the passage at 1:41:31 Highlight the passage at 1:41:31

1:41:46 Whereas everything else clocks people, everything, to the direct perception. The way that it appears is inherently existent. The way that exists is not inherently existent. Report an error in the passage at 1:41:46 Highlight the passage at 1:41:46

1:42:05 So they aren't true, they are deceptive or false. All these conventional truths are falsities in the sense that they don't exist the way they appear. Report an error in the passage at 1:42:05 Highlight the passage at 1:42:05

1:42:35 So we'll go into, next time we'll go into the two truths, conventional and ultimate truth. Report an error in the passage at 1:42:35 Highlight the passage at 1:42:35

1:42:53 I'm wanting to stop with the material here, take questions and then do a meditation. Report an error in the passage at 1:42:53 Highlight the passage at 1:42:53

1:43:03 That's not exactly a Report an error in the passage at 1:43:03 Highlight the passage at 1:43:03

1:43:07 This is not exactly a question, but I just want to see if you think this is crazy or if I'm on the right track. Okay, so conventional truth, it's like a game of Monopoly, right? Some people don't want to play. They just don't want to play. Some people, they're willing to play, but they think it's so important they're either going to cheat so they can win or they're going to be nice to people and let them win because they think it's really important. Report an error in the passage at 1:43:07 Highlight the passage at 1:43:07

1:43:31 And then there's people that just kind of go along and play the game even though they know it's just a game. Report an error in the passage at 1:43:31 Highlight the passage at 1:43:31

1:43:40 Okay, so you're saying that's like conventional truth? That's like conventional, yeah, that's the conventional, that's what we're agreeing on. We're agreeing that ultimately it's all empty, but there's this conventional reality that we play from day to day. In Report an error in the passage at 1:43:40 Highlight the passage at 1:43:40

1:44:08 a sense, I Report an error in the passage at 1:44:08 Highlight the passage at 1:44:08

1:44:13 think that's true. Report an error in the passage at 1:44:13 Highlight the passage at 1:44:13

1:44:17 I don't know, it's just a funny idea. We'll explore that. But I mean, in a sense it's true, because nothing exists from its own side. Nothing is really what we think it is. But we have certain conventions, right? But you kind of need to play the game, I mean, because you're here and that's what we're doing. Report an error in the passage at 1:44:17 Highlight the passage at 1:44:17

1:44:37 And if you decide, okay, I'm not going to do it, that just... You know, you're stepping into nihilism or whatever. It just doesn't work. You can't just completely. You can't deny conventional truths. Yeah. Yeah. And then if you get too, if you believe in it too much, then you think it's too important. Report an error in the passage at 1:44:37 Highlight the passage at 1:44:37

1:44:54 And that's why you're, you know, I don't know, you're made off or whatever, creating a crazy scheme to make crazy amounts of money. Or you're somebody who's too nice and gives everything away and now they can't pay their rent or, you know, like you're too caught up in thinking it's. Real. Anyway, I'll shush now. But isn't that most of us? Most of us think that conventional truths are real. Report an error in the passage at 1:44:54 Highlight the passage at 1:44:54

1:45:20 Yeah, yeah, most of us. Right? It's not like just the extreme made-offs and things. No, no, I was using an extreme example of how that goes wrong, but most of us are playing the game like we're really playing, like it really, really, really matters if we get a house and a car and, you know, that's really going to make it for us if we can just get our... Report an error in the passage at 1:45:20 Highlight the passage at 1:45:20

1:45:40 Retirement savings figured out. You know what I mean? We are. We're playing a little too hard, most of us. Report an error in the passage at 1:45:40 Highlight the passage at 1:45:40

1:45:51 Anyway, I'm sorry. I'm on a tangent. That's true. And on a much more subtle level is we just think things are real. Even if we're not playing too hard, but we think we believe in our opinions. We believe that we are right. Report an error in the passage at 1:45:51 Highlight the passage at 1:45:51

1:46:14 You know, I mean, on a very basic level, we believe that our perceptions are correct. We believe that our opinions are right. We believe that there's a real me, you know, on a very basic moment by moment level that's not even necessarily grasping on a gross level, but just, you know. Just any emotion that arises, Report an error in the passage at 1:46:14 Highlight the passage at 1:46:14

1:46:53 any afflictive emotion that arises is a good clue, right, to things as being real. Report an error in the passage at 1:46:53 Highlight the passage at 1:46:53

1:47:11 Anytime we feel hurt, anytime we feel afraid, and anytime we feel anxious, anytime we feel stressed, anytime we feel attached, Report an error in the passage at 1:47:11 Highlight the passage at 1:47:11

1:47:33 hanging on to something as being real. Report an error in the passage at 1:47:33 Highlight the passage at 1:47:33

1:47:38 It's a real good clue that we're hanging on to something as being real. Report an error in the passage at 1:47:38 Highlight the passage at 1:47:38

1:47:48 It's all pervasive. It's so pervasive of the way we look at things, our perception. Report an error in the passage at 1:47:48 Highlight the passage at 1:47:48

1:48:03 It's like when we realize emptiness, we see that there's just no basis to hang onto anything, to grasp onto anything, to hold onto anything. There's no basis in which to have a mental affliction. There's no basis to be upset. Report an error in the passage at 1:48:03 Highlight the passage at 1:48:03

1:48:32 There's no basis to be afraid. Report an error in the passage at 1:48:32 Highlight the passage at 1:48:32

1:48:38 We won't have strong opinions about anything. Having a strong opinion is a clue that we're hanging on to something as being right from its own side. Report an error in the passage at 1:48:38 Highlight the passage at 1:48:38

1:48:57 Conventional existence means that there is no perspective-free way of existing, right? There's no perspective-free existence. So then we see there are many different perspectives, right? We see there are many different perspectives. It's hard to hang on to opinions. opinions strongly you know from one perspective you could say this from another perspective you can say I mean there are you know there are things that function more effectively than others right basis to hang on to something as being the right way right one way So I think when Report an error in the passage at 1:48:57 Highlight the passage at 1:48:57

1:49:55 we... When we realize emptiness, then things will be much more spacious and fluid. There's nothing solid and nothing concrete, nothing Report an error in the passage at 1:49:55 Highlight the passage at 1:49:55

1:50:11 unchanging, Report an error in the passage at 1:50:11 Highlight the passage at 1:50:11

1:50:25 nothing to hang on to, right? Looks so solid, right? Fog looks so solid. Nothing you can grab on to, right? Or a cloud, right? It looks like a solid thing. It's just an appearance. Report an error in the passage at 1:50:25 Highlight the passage at 1:50:25

1:51:05 It's so cool, right? Report an error in the passage at 1:51:05 Highlight the passage at 1:51:05

1:51:20 Sometimes when I think about this, it brings me back around to some teaching I've heard for a long time in Western psychology. It always seems such a pat sort of thing, but from this perspective, I kind of see how it's true. Like when you see someone very upset or very insulted or worked up about something, your natural response is to say, well, what got that person so worked up? Report an error in the passage at 1:51:20 Highlight the passage at 1:51:20

1:51:49 There must be something real out here. That would get me worked up too. But then when you think about it, it says more about the person than about anything that actually happened in the real world. Do you know that someone's emotional reaction to it or they're being insulted or angry or afraid or something, it speaks volumes about the person but not necessarily anything about the objective reality of it. Report an error in the passage at 1:51:49 Highlight the passage at 1:51:49

1:52:19 Like they always said that in psychology, I'm kind of like, Report an error in the passage at 1:52:19 Highlight the passage at 1:52:19

1:52:24 But now, from this perspective, I totally see that. One person can experience the same thing entirely differently, depending on how you think about it. Exactly. It really, I mean, it shows you, I mean, you could say about the person, but it shows you about their thoughts. Like, what agitates us, really? It's our thought. Report an error in the passage at 1:52:24 Highlight the passage at 1:52:24

1:52:53 It's just the... It's the thought that agitates us. It's not the external thing. It's the thought. So our Dharma practice is working with our thoughts. Report an error in the passage at 1:52:53 Highlight the passage at 1:52:53

1:53:08 What's underneath that thought, that agitated thought, is hanging on to something as solid and real. Report an error in the passage at 1:53:08 Highlight the passage at 1:53:08

1:53:20 Yeah, it's pretty, you know, those moments when we get it. Oh, I'm agitated. Why? Because of the way I'm thinking about what's happening. Report an error in the passage at 1:53:20 Highlight the passage at 1:53:20

1:53:34 It's not what's happening. It's the way I'm thinking about what's Report an error in the passage at 1:53:34 Highlight the passage at 1:53:34

1:53:47 happening. All right, let's meditate. Report an error in the passage at 1:53:47 Highlight the passage at 1:53:47

1:54:00 So I do meditation like we did last week. So Report an error in the passage at 1:54:00 Highlight the passage at 1:54:00

1:54:13 starting with a sense, getting in touch with that sense that there's a real me. There's a me sitting here. Report an error in the passage at 1:54:13 Highlight the passage at 1:54:13

1:54:28 A solid me. Report an error in the passage at 1:54:28 Highlight the passage at 1:54:28

1:54:43 It's here at Setchling. Not at home, but it's here. I am in a particular location. Report an error in the passage at 1:54:43 Highlight the passage at 1:54:43

1:54:55 Single, Report an error in the passage at 1:54:55 Highlight the passage at 1:54:55

1:55:00 but a single me. A single solid me here. Covering its parts, covering the body and mind. Report an error in the passage at 1:55:00 Highlight the passage at 1:55:00

1:55:33 Notice that we do have this strong sense. There is a singular, single, solid me here, sitting here. Report an error in the passage at 1:55:33 Highlight the passage at 1:55:33

1:56:13 Let's break down the body into the millions of atoms, subatomic particles, constantly changing, moving space, Report an error in the passage at 1:56:13 Highlight the passage at 1:56:13

1:56:33 which Report an error in the passage at 1:56:33 Highlight the passage at 1:56:33

1:56:46 then can be further divided and further divided. Report an error in the passage at 1:56:46 Highlight the passage at 1:56:46

1:56:55 And further divided. Report an error in the passage at 1:56:55 Highlight the passage at 1:56:55

· · · silence, 1 minute

1:57:51 There's a solid mass that we call mind. Further Report an error in the passage at 1:57:51 Highlight the passage at 1:57:51

1:58:10 divided. And further divided. And further divided. Report an error in the passage at 1:58:10 Highlight the passage at 1:58:10

1:58:21 No Report an error in the passage at 1:58:21 Highlight the passage at 1:58:21

· · · silence, 1 minute

1:58:58 solid body. It's like space. Report an error in the passage at 1:58:58 Highlight the passage at 1:58:58

1:59:06 Solid mind. Report an error in the passage at 1:59:06 Highlight the passage at 1:59:06

1:59:14 Is there an eye? Report an error in the passage at 1:59:14 Highlight the passage at 1:59:14

1:59:29 Where is that? Report an error in the passage at 1:59:29 Highlight the passage at 1:59:29

· · · silence, 1 minute

2:00:18 No solid eye at all. Just that lack of a solid eye. Report an error in the passage at 2:00:18 Highlight the passage at 2:00:18

2:00:31 Lack of a real eye here. Findable at all. The absence of a solid eye. Focusing on that absence. Report an error in the passage at 2:00:31 Highlight the passage at 2:00:31

2:01:11 No solid eye to Report an error in the passage at 2:01:11 Highlight the passage at 2:01:11

2:01:19 be afraid. Report an error in the passage at 2:01:19 Highlight the passage at 2:01:19

2:01:32 There's no solid eye at all to be hurt, Report an error in the passage at 2:01:32 Highlight the passage at 2:01:32

2:02:04 to be appreciated. There's Report an error in the passage at 2:02:04 Highlight the passage at 2:02:04

2:02:20 no solid eye at all to be hard on. Report an error in the passage at 2:02:20 Highlight the passage at 2:02:20

· · · silence, 1 minute

2:03:12 There's no solid eye at all to die. Report an error in the passage at 2:03:12 Highlight the passage at 2:03:12

· · · silence, 1 minute

2:04:33 Oops, sorry. So that was a really quick meditation because we didn't have much time. Report an error in the passage at 2:04:33 Highlight the passage at 2:04:33

2:04:45 So that kind of meditation I find so useful to Report an error in the passage at 2:04:45 Highlight the passage at 2:04:45

2:04:56 use it with whatever is coming up for us. If we're feeling hurt, who is the I that's feeling hurt? If we're feeling afraid, who is the I that's afraid? If Report an error in the passage at 2:04:56 Highlight the passage at 2:04:56

2:05:21 we're beating ourselves up, who is the I that we're beating up? Report an error in the passage at 2:05:21 Highlight the passage at 2:05:21

2:05:33 If our meditation is powerful enough and if our... Concentration is powerful enough. It dissolves that hurt. It dissolves the fear. It dissolves the beating ourselves up. Report an error in the passage at 2:05:33 Highlight the passage at 2:05:33

2:05:52 There's no solid I there. Report an error in the passage at 2:05:52 Highlight the passage at 2:05:52

2:06:04 One way of making the meditation very practical, Report an error in the passage at 2:06:04 Highlight the passage at 2:06:04

2:06:11 very helpful. Report an error in the passage at 2:06:11 Highlight the passage at 2:06:11

2:06:21 And then I find that we have... Report an error in the passage at 2:06:21 Highlight the passage at 2:06:21

2:06:26 When we do that, we'll see that it's hard for our mind to stay undistracted on that lack, that lack of solidity, then we feel motivated to do our calm abiding meditation. Because the more we can stay on that object, the more powerful that antidote is, and the more we're able to melt that painful emotion. Report an error in the passage at 2:06:26 Highlight the passage at 2:06:26

2:06:51 It just doesn't have much power until we can... We concentrate. When Report an error in the passage at 2:06:51 Highlight the passage at 2:06:51

2:07:06 we get calm and biting, we can concentrate for as long as we want, right? Without distraction. All right, Joe, you're ready to say something? I was kind of struck when you said, there's no I to die. Because I thought immediately after that, there's no I to get old. Because we were talking about every morning in the mirror, I look, there's another gray hair, there's another wrinkle, I'm getting old. But then when you said that, I was like, oh. Report an error in the passage at 2:07:06 Highlight the passage at 2:07:06

2:07:37 I can do this every morning. When I have that thought, I have that feeling, I can say, what am I thinking? It's kind of cool. Yeah, so there's no real I, there's no solid I to get old. I mean, there's a conventional I, a label on a, yeah. Right, that I'm old is hanging on to a solid I, right? Report an error in the passage at 2:07:37 Highlight the passage at 2:07:37

2:08:09 Try it. Report an error in the passage at 2:08:09 Highlight the passage at 2:08:09

2:08:25 Give it a shot. Report an error in the passage at 2:08:25 Highlight the passage at 2:08:25

2:08:31 So, we'll do Shantideva on page 246. Report an error in the passage at 2:08:31 Highlight the passage at 2:08:31

2:08:52 May all beings everywhere, plagued by sufferings of body and mind, obtain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or ever fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 2:08:52 Highlight the passage at 2:08:52

2:09:19 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drinks. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Report an error in the passage at 2:09:19 Highlight the passage at 2:09:19

2:09:47 Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound be freed. May the powerless find power and may people think of benefiting each other for as long as space remains. For as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. And Report an error in the passage at 2:09:47 Highlight the passage at 2:09:47

2:10:17 we'll pray for the quick recovery of Lama Tsongkhapa Rinpoche and Report an error in the passage at 2:10:17 Highlight the passage at 2:10:17

2:10:26 his long life, the Report an error in the passage at 2:10:26 Highlight the passage at 2:10:26

2:10:31 life of Geshe-Dadpa, His Holiness the Dalai Lama and all our spiritual. Report an error in the passage at 2:10:31 Highlight the passage at 2:10:31

2:11:03 Have a good week. Report an error in the passage at 2:11:03 Highlight the passage at 2:11:03

2:11:16 Yeah, we have a really nice group of people here. Report an error in the passage at 2:11:16 Highlight the passage at 2:11:16

2:11:30 Haven't put together homework for this week. If I can figure out some homework to put together then I'll send it to you. Report an error in the passage at 2:11:30 Highlight the passage at 2:11:30

2:11:47 I sort of print this. not real elaborate. Thank you. a part of me that just feels like between this Report an error in the passage at 2:11:47 Highlight the passage at 2:11:47

2:12:01 I feel like I can notes as a really funny thing. Report an error in the passage at 2:12:01 Highlight the passage at 2:12:01

2:12:13 of gets there, and it's like, because of know how we're going to get there. Right, it's fitting together and making sense. Yeah, going back to my notes, I started reorganizing all my old notes, because it was like, yeah, well, there's this, you know, and then like the other reference stuff. Report an error in the passage at 2:12:13 Highlight the passage at 2:12:13

2:12:41 How could I have written that down? I know what you mean. You've never heard that before. Report an error in the passage at 2:12:41 Highlight the passage at 2:12:41