Special Insight 3: Wisdom of Emptiness (8 November 2011)

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0:51 long time to go back. Report an error in the passage at 0:51 Highlight the passage at 0:51

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1:29 I will, and if you talk to him, just say, you know, from my mother. Report an error in the passage at 1:29 Highlight the passage at 1:29

1:37 yeah, send me your name and I'll grab Report an error in the passage at 1:37 Highlight the passage at 1:37

1:48 Hey, how are you? What's happening? What's happening? What's happening? I brought some cute little cookies tonight for the break. Yay! See, we're all doing our share, contributing to our waste funds. Report an error in the passage at 1:48 Highlight the passage at 1:48

2:05 No, but I mean, that's what we talked about. I was like, know, well, didn't this week, but I did last week. That's what I know. Peter brought something last week, but they won't do it this week. We got a cake on TV. Yeah, cake. I love cake. And this Sunday, a jazz group. Thank you. Thank you. fun on Sunday, but at this point I had a peach, not in college. Do you remember when there used to be, like, whatever it was, we used to have so many desserts that were big and that's a taste. Report an error in the passage at 2:05 Highlight the passage at 2:05

2:36 Well, that's why, yeah, that's exactly right. There used to be because there was just so many things going on. It goes in cycles. Exactly. So. Report an error in the passage at 2:36 Highlight the passage at 2:36

2:48 um, I've been getting many desserts. Oh, Report an error in the passage at 2:48 Highlight the passage at 2:48

2:59 wow. Report an error in the passage at 2:59 Highlight the passage at 2:59

3:08 Nice. Nice. Hey. Of course it's a girl. Girl. My soul brother. brother. We are, we are. Oh, don't. No, no. I did not touch woman number one, two, three, four. Remember when he called himself black walnut? Black walnut. Report an error in the passage at 3:08 Highlight the passage at 3:08

3:40 You are my soul sister. Joe and I are born four days apart. We are. Aquarius snakes. Do you know who are Aquarius snakes? Abraham. Yes. Well, I don't know. They were woods. They were woods. Report an error in the passage at 3:40 Highlight the passage at 3:40

4:00 Abraham Lincoln? Yes. And Charles Darwin. Oh, no. Aquarius snake. I'm over there. Report an error in the passage at 4:00 Highlight the passage at 4:00

4:23 I'm awesome. is like it. Report an error in the passage at 4:23 Highlight the passage at 4:23

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5:14 Okay, Report an error in the passage at 5:14 Highlight the passage at 5:14

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5:45 so I think we scared off some people last week. Report an error in the passage at 5:45 Highlight the passage at 5:45

5:51 Last week was a rough one. Report an error in the passage at 5:51 Highlight the passage at 5:51

6:14 Okay, we'll start. Meditating on the breath and settling our minds. Report an error in the passage at 6:14 Highlight the passage at 6:14

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7:11 Body totally relaxed, Report an error in the passage at 7:11 Highlight the passage at 7:11

7:16 releasing the tension as we exhale. Report an error in the passage at 7:16 Highlight the passage at 7:16

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8:06 Setting your motivation for tonight, Report an error in the passage at 8:06 Highlight the passage at 8:06

8:11 we can develop a bodhicitta motivation. Report an error in the passage at 8:11 Highlight the passage at 8:11

8:26 Complete enlightenment benefit Report an error in the passage at 8:26 Highlight the passage at 8:26

8:34 each and every sentient being. Report an error in the passage at 8:34 Highlight the passage at 8:34

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9:22 Okay, we'll start with the praise to Manjushri on the first page of the white book. Report an error in the passage at 9:22 Highlight the passage at 9:22

9:45 Obeisance to my groom, protector Manjushi, 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 sixty ways with a loving compassion of a father for his only son. Report an error in the passage at 9:45 Highlight the passage at 9:45

10:03 All creatures caught in the prison of saṃsāra, 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 a sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. Report an error in the passage at 10:03 Highlight the passage at 10:03

10:26 You whose princely body is adorned with the 112 marks of a Buddha, who has completed the stages achieving the highest perfection of a bodhisattva. Who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 10:26 Highlight the passage at 10:26

10:45 With the brilliance of your wisdom, O compassionate one, illuminate the darkness in closing my mind. Enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. And in the gold book on page 76, the Heart Sūtra. Omar Abbasanini, Abbasanini, Abbasanini, Report an error in the passage at 10:45 Highlight the passage at 10:45

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11:21 I prostrate to the Arya Triple Gem. Thus did I hear at one time the Bhagavan was dwelling on Mass Vulture's mountain in Rajgriya, together with a great community of monks and a great community of bodhisattvas. At that time the Bhagavan was absorbed in the concentration on the categories of phenomena called profound perception. Report an error in the passage at 11:21 Highlight the passage at 11:21

11:40 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 11:40 Highlight the passage at 11:40

12:08 He said that and the Bodhisattva Mahasattva Arya Avalokiteshvara said this to the venerable Sharivadiputra. Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature. Report an error in the passage at 12:08 Highlight the passage at 12:08

12:31 Form is empty, emptiness is form. Emptiness is not other than form. Form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors and consciousness are empty. Shariputra, likewise, all phenomena are emptiness, without characteristic, unproduced, unceased, stainless, not without stain, not deficient, not fulfilled. Report an error in the passage at 12:31 Highlight the passage at 12:31

12:56 Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind, no visual form, no sound, no odor, no taste, no object of touch and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. Report an error in the passage at 12:56 Highlight the passage at 12:56

13:23 There is no ignorance, no extinction of ignorance and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation and path. There is no exalted wisdom, no attainment and also no non-attainment. Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Report an error in the passage at 13:23 Highlight the passage at 13:23

13:52 Having completely passed beyond error, they reach the end point of nirvāṇa. All the Buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequal, the mantra that thoroughly pacifies all suffering. Report an error in the passage at 13:52 Highlight the passage at 13:52

14:18 It 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 14:18 Highlight the passage at 14:18

14:30 Shariputra, the Bodhisattva, Mahasattva should train in the profound perfection of wisdom like that. Then the Bhagavan arose from that concentration and commended the Bodhisattva, Mahasattva, Arya, Avalokiteshvara, saying, Well said, well said, son of the lineage, it is like that. Om Gathe Gathe Paragathe Parasam Gathe Bodhi Soha. Report an error in the passage at 14:30 Highlight the passage at 14:30

14:48 It is like that. One should practice the profound perfection of wisdom, just as you have indicated. Even the Tathatikas rejoice, the Bhagavan having thus spoken, the venerable Asharivadiputra, the Bodhisattva, Mahasattva, Arya, Avalokiteshvara, and those surrounding in their entirety, along with the world of gods, humans, Asuras, and Gandharvas, were overjoyed and highly praised that spoken by the Bhagavan. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:13 And then finally, on page 98, Refuge and Bodhicitta. Report an error in the passage at 15:13 Highlight the passage at 15:13

15:22 I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I am enlightened to the Buddha, the Dharma and the Supreme Assembly. 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 15:22 Highlight the passage at 15:22

15:46 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. Report an error in the passage at 15:46 Highlight the passage at 15:46

16:08 So far, we've been talking about how ignorance, our misunderstanding about how things actually exist, is the cause of all of our problems, all of our mental afflictions, all of our distress, all of our difficulties, all of our negative karma. as well, right? Report an error in the passage at 16:08 Highlight the passage at 16:08

16:35 And so this is ignorance. This is believing that things exist from their own side. Believing that things exist independent of mainly our imputation. Report an error in the passage at 16:35 Highlight the passage at 16:35

16:52 Believing things exist objectively in and of themselves under their own power. Believing that this thing in my hand is really a cup. Report an error in the passage at 16:52 Highlight the passage at 16:52

17:05 Believing that this is really a table and this is really a microphone, that this is really a person independent of a perspective. It is a person conventionally, right? Independence on imputation by the mind. It is a table independent on imputation by the mind, convention, etc. But there is no person at all from its own side. Report an error in the passage at 17:05 Highlight the passage at 17:05

17:40 Not one single particle of a person from its own side, independent of conception. And we get in trouble when we believe that things do exist from their own side. That person that really is an irritating person. That really is a stupid opinion. Report an error in the passage at 17:40 Highlight the passage at 17:40

18:07 That really is the wrong way to do things. Just ask anybody, right? Independent of perception, right? Independent of conception, right? We think that really is like that objectively, right? That's where we get in trouble. So, all right, data appears, colors, shapes, sounds, odors. That's what appears to direct perception. Everything else, all the labels are conceptual. That's what we add on top of. Report an error in the passage at 18:07 Highlight the passage at 18:07

18:47 Cup, right? White and blue appear. Cup comes where? Comes from the mind, right? The conception. Cup doesn't come from here. Cup comes from the mind. Same one. Irritating person comes from the mind, right? Doesn't actually come from the person. Right? What comes from the person? Colors, shapes, sounds, odors. Report an error in the passage at 18:47 Highlight the passage at 18:47

19:23 But irritating person comes from the mind. So Dharma practice is so much about shifting the way we look at things, shifting the way we think about things, changing our thoughts. Report an error in the passage at 19:23 Highlight the passage at 19:23

19:41 The data is still the same. We can think in terms of what's wrong with everything. We can think in terms of what's right with everything. Report an error in the passage at 19:41 Highlight the passage at 19:41

19:52 And what's going to make us happier? What's going to bring more peace in the world? Report an error in the passage at 19:52 Highlight the passage at 19:52

20:00 Maybe what's right? Thinking from a positive perspective. Not from a head in the sand perspective, right? But thinking, you know, how to help as opposed to how stupid everything is. Report an error in the passage at 20:00 Highlight the passage at 20:00

20:17 All right. So really the Dharma comes down to working with our thoughts, working with our minds. So nothing exists independently and objectively from its own side. Report an error in the passage at 20:17 Highlight the passage at 20:17

20:33 So we talked about how the biggest problem is our belief in a real me and mine. And based on that, we have this everything that we perceive is perceiving through the filter of, well, how does that affect me? Or how does that affect my family or my stuff? Report an error in the passage at 20:33 Highlight the passage at 20:33

21:04 And also... Then we also grasp onto the self of phenomena, right? The body, the mind, and everything else as being real, right? Inherently existent. All right. So we refuted the self of persons. How do we refute the self of persons? Report an error in the passage at 21:04 Highlight the passage at 21:04

21:31 The four something? Report an error in the passage at 21:31 Highlight the passage at 21:31

21:36 The four point analysis. The four point analysis. Yeah. What are the four points? Report an error in the passage at 21:36 Highlight the passage at 21:36

21:53 Lewis, what's the first point? Report an error in the passage at 21:53 Highlight the passage at 21:53

22:01 All right. Identifying the object of negation, first point. Second point? Report an error in the passage at 22:01 Highlight the passage at 22:01

22:10 Yeah, ascertaining the pervasion or limiting the possibilities, right? If it really existed that way, then it would have to be either one with the aggregates or inherently different from the aggregates, right? Which is the third point, right? The person is not, right? Seeing the faults of the person being one with the aggregates. Report an error in the passage at 22:10 Highlight the passage at 22:10

22:39 And the fourth point, seeing the faults of the person being inherently different from the aggregate. Report an error in the passage at 22:39 Highlight the passage at 22:39

22:48 So a couple of weeks ago I asked you guys to do an exercise. I'm wondering if anybody did it and what you found. Trying not to use the word me or I for some period of time. Report an error in the passage at 22:48 Highlight the passage at 22:48

23:03 Yeah? Thank you. Report an error in the passage at 23:03 Highlight the passage at 23:03

23:26 He's trying. Okay, it is now with my big booming voice and the microphone. Here I am. I tried it for an afternoon and it was very difficult to do. Even though I spent most of the afternoon by myself, I was on the phone and I was talking to Louis and it was not easy to do. But at a certain point, it actually became kind of comforting to just try to come up with other ways of conveying it without me, I, Peter. Report an error in the passage at 23:26 Highlight the passage at 23:26

23:57 It was actually kind of pleasant. There was this kind of lightness. But at first it was quite difficult. It was very hard to go without using personal pronouns or thinking in those terms. But what happened is your thinking would start changing. Report an error in the passage at 23:57 Highlight the passage at 23:57

24:13 And it would be more a case of tired or happy or hungry. Just the feeling or the emotion pervading rather than the me in it. If that makes any sense. Yeah. Report an error in the passage at 24:13 Highlight the passage at 24:13

24:28 It was interesting. I'd actually like to try to go like a whole weekend, but I don't know if I'm ready for that. Yeah, give it a try. Still a lot of me in there. Report an error in the passage at 24:28 Highlight the passage at 24:28

24:38 Anyway, anybody else? Anybody else try it? Joe. Report an error in the passage at 24:38 Highlight the passage at 24:38

24:45 I find when I do it, I'm just more focused on other people than, you know, I'm talking about what's going on with her or something. Report an error in the passage at 24:45 Highlight the passage at 24:45

24:59 Something I've read in a science magazine, oh, this cool research was just done, or the environment, or overpopulation, like I'm talking about other stuff, not my experience of it. Report an error in the passage at 24:59 Highlight the passage at 24:59

25:14 It's more about, yeah, it's not about me, it's about what I'm looking at, what I'm thinking about, but it's not. Does that make sense? Did you notice a difference in lightness or heaviness? Report an error in the passage at 25:14 Highlight the passage at 25:14

25:31 Anything in your mind? It was less, it Report an error in the passage at 25:31 Highlight the passage at 25:31

25:44 was just cooler, I guess, kind of, you know, sort of more objective, like not less emotion necessarily, like still talking about sad stuff, you know, like bad things happening, or good things happening, but it was kind of lighter. Report an error in the passage at 25:44 Highlight the passage at 25:44

26:02 It wasn't like an emergency, it was just kind of like, that's the way it is, that's kind of bad, you know, or whatever. Right. Report an error in the passage at 26:02 Highlight the passage at 26:02

26:11 It's been like that for a long time. It's kind of cooler and more objective. Report an error in the passage at 26:11 Highlight the passage at 26:11

26:20 I Report an error in the passage at 26:20 Highlight the passage at 26:20

26:24 was Report an error in the passage at 26:24 Highlight the passage at 26:24

26:32 a little defensive about it. I feel like, oh, it's just not practical. I have to say what I think. But then I noticed, well, you can do it, and it does give you a different perspective because you're focusing more on other people, and that's good. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:54 You know I did it kind of at times because I would actually forget about it and revert back to the mead because what I found was it just depends on like my environment like in terms of what's going on and if and the speed of what's going on. To see if I could actually focus and really be with it. But when I was in those small moments, those moments where I was able to be with it, I definitely felt much more spacious and like lighter. Report an error in the passage at 26:54 Highlight the passage at 26:54

27:25 But then at times I'd be like, oh wait, almost like a grasping or like a wanting, oh wait, it's almost like a reaction to want to hold on to something. And that was like, oh I, it was just, it's really like. It just feels more comfortable, even though it's so crazy, you know, because we know how it's such a drag for us, but it's like this, oh wait, it's like having to clutch onto it again, you know, and then even like, that's part of the fear of feeling so spread out that I really don't exist. Report an error in the passage at 27:25 Highlight the passage at 27:25

28:04 I exist conventionally, but it's just really these experiences happening, and it's like... Report an error in the passage at 28:04 Highlight the passage at 28:04

28:36 It's such a strong habit, right? Yeah, it feels kind of groundless, right, if we let go of that eye. So it's useful to try it, right, and just see are things heavier or are they lighter, you know, if we let go of it, right? Is the grasping to the eye really a cause of suffering or is it a cause of happiness, right? Habitually we think it's a cause of happiness, right? Report an error in the passage at 28:36 Highlight the passage at 28:36

29:06 But then really check, really check in your mind. Is it really? Report an error in the passage at 29:06 Highlight the passage at 29:06

29:15 It's like one of the students in my other class, she said she tried it when she was sick, you know, she was feeling terrible. She would try to focus on, oh, head is stuffed up, body is aching. But as soon as she would say, I don't feel well, it was much heavier than, you know, body is aching, head is, you know, head is. Report an error in the passage at 29:15 Highlight the passage at 29:15

29:50 Head is foggy. I mean, there's just not a lot of emotion in head is foggy, head is stuffed up, body is aching, right? It's when it gets to my body that the heaviness starts, right? I am not feeling well. I mean, just saying those words, you can already feel the heaviness, right? I'm not feeling well. Oh, I'm going through a hard time. Report an error in the passage at 29:50 Highlight the passage at 29:50

30:19 Mind is frustrated. Feeling the difference between mind is frustrated and I am frustrated. They're just two different ways of looking at the exact same thing. But as soon as that I gets in there, heaviness starts, right? Trouble starts. So just observing that, right? Not taking my word for it, but just observing, playing with our thoughts and seeing. Report an error in the passage at 30:19 Highlight the passage at 30:19

30:55 I know that when I'm unhappy, if I meditate on emptiness, it helps. It just makes things lighter. Who is this I that's unhappy? It feels really real. You know, then you check up. It's like, I don't feel like doing this now. All right. Okay. So we refuted the self of persons and then we refuted the self of phenomena. And how did we refute the self of phenomena? Report an error in the passage at 30:55 Highlight the passage at 30:55

31:30 The body and the mind, right? So we refute the eye, right? The eye is utterly unfindable. The eye is not solid at all. And then we check up the body and the mind. We could still be grasping onto the solidity and the inherent existence of the body and the mind, right? So then we refute the inherent existence of the body and the inherent existence of the mind. Report an error in the passage at 31:30 Highlight the passage at 31:30

31:55 And how do we do that? Report an error in the passage at 31:55 Highlight the passage at 31:55

32:09 So it's the same way, right? The body is neither inherently the same as its parts nor inherently different from its parts. Same with the mind. And then the king of reasonings, right? The dependent arising, right? If it's produced, it cannot inherently exist. If it's produced from causes and conditions, it cannot inherently exist. Report an error in the passage at 32:09 Highlight the passage at 32:09

32:36 If it's dependent on parts, it cannot inherently exist. If it's dependent on imputation, it cannot inherently exist. Report an error in the passage at 32:36 Highlight the passage at 32:36

32:48 right, so nothing at all. All exists from its own side. Nothing. Not even emptiness. Even emptiness is empty of inherent existence. So nothing at all exists inherently. Nothing at all exists ultimately. Report an error in the passage at 32:48 Highlight the passage at 32:48

33:13 If it existed ultimately, then it would be findable under analysis. Under ultimate analysis that searches for The final way of being, nothing is findable. Cup isn't findable. Person isn't findable. I am not findable. And even emptiness is not findable. So even emptiness doesn't exist ultimately. Emptiness doesn't exist inherently. Report an error in the passage at 33:13 Highlight the passage at 33:13

33:43 Even emptiness only exists conventionally. Everything that exists, exists conventionally. So existence and conventional existence are the same. If it exists, it means it exists conventionally. Nothing at all exists ultimately. Report an error in the passage at 33:43 Highlight the passage at 33:43

34:13 Then there are two truths, so-called two truths. So on page 287, if you have the text, is the presentation of the translation here is conventional and ultimate truths. Report an error in the passage at 34:13 Highlight the passage at 34:13

34:38 We'll talk about, well I'm going to use the word concealer truth instead of ultimate truth. And we'll talk about why. Report an error in the passage at 34:38 Highlight the passage at 34:38

34:49 So two truths, ultimate truth and concealer truth. Ultimate truths, Report an error in the passage at 34:49 Highlight the passage at 34:49

35:06 ultimate truths are objects that are found by the wisdom that realizes emptiness. Ultimate truths are objects that are found by the wisdom realizing emptiness. Report an error in the passage at 35:06 Highlight the passage at 35:06

35:22 Objects realized by the wisdom realizing emptiness. So what is an ultimate truth? What is realized by the wisdom realizing emptiness? Emptiness. So ultimate truths are emptinesses because they are the objects that are realized by the wisdom realizing emptiness. Report an error in the passage at 35:22 Highlight the passage at 35:22

35:43 Ultimate truths are emptinesses. Report an error in the passage at 35:43 Highlight the passage at 35:43

35:49 Concealer truths are objects found or objects known by conventional valid cognizers. We'll talk about that more later. Concealer truths are objects known by conventional valid cognizers. Report an error in the passage at 35:49 Highlight the passage at 35:49

36:09 So everything that exists is either an ultimate truth or a concealer truth. Everything that exists is either an ultimate truth or a concealer truth. There is nothing that is both and nothing that is neither. Nothing that exists that is neither. So everything... In this room is either a conventional truth or a concealer truth or an ultimate truth. The cup, which of the truths? Report an error in the passage at 36:09 Highlight the passage at 36:09

36:48 The cup is a concealer truth. The table is a concealer truth. The person is a concealer truth. The rug, the room, right? The emptiness of the cup is an ultimate truth. The emptiness of the table, the emptiness of the person. Report an error in the passage at 36:48 Highlight the passage at 36:48

37:13 Lama Tsongkhapa gets into the basis from which the two truths are divided. So there's actually a lot of debate on this point, but the basis, it said the objects of knowledge are the basis of division. So objects of knowledge, meaning everything that exists is the basis in which ultimate and concealer truths are divided. Report an error in the passage at 37:13 Highlight the passage at 37:13

37:44 So everything that exists is either an ultimate truth or a concealed truth. That's the basis in which the two truths are divided. Object of knowledge, an object, an existent. Report an error in the passage at 37:44 Highlight the passage at 37:44

38:08 So there's a lot of misunderstandings about the two truths. Like some may say that, well some do say that truths are the basis of dividing ultimate truths and concealed truths, right? It's a division of the truths, right? That's what you would basically say, right? I mean, then intuitively you would say, this is a division of the truths, right? A division into two. Report an error in the passage at 38:08 Highlight the passage at 38:08

38:47 What is the meaning of truth? Peter. Report an error in the passage at 38:47 Highlight the passage at 38:47

39:03 Geshe-la said something interesting about this in relation to Tsongkhapa. He said that in order for something to be true, its mode of existence and mode of appearance have to be the same. Exactly. Exactly. So in order to be a truth, the way it exists and the way that it appears have to be the same to the direct perceiver realizing it. Report an error in the passage at 39:03 Highlight the passage at 39:03

39:32 The mode of existence and the mode of appearance, or the way of existing and the way of appearing have to be the same to the direct perceiver realizing it. If it's... A truth. Report an error in the passage at 39:32 Highlight the passage at 39:32

39:50 So ultimate truths are actually truths because to the direct realization of emptiness, the way emptiness appears and the way that exists is the same. Report an error in the passage at 39:50 Highlight the passage at 39:50

40:08 Everything else is a falsity. It's deceptive. Like the cup, it appears to exist from its own side and the way it exists is not. Is empty of existing from its own side. The person appears to exist from its own side and the way it exists is empty of existing from its own side. Report an error in the passage at 40:08 Highlight the passage at 40:08

40:41 Everything besides emptiness appears one way and exists in a different way. Report an error in the passage at 40:41 Highlight the passage at 40:41

40:52 So all of our perceptions, right, all of our sense perceptions have an element of mistake in them. Because everything appears to us as if it existed from its own side. Report an error in the passage at 40:52 Highlight the passage at 40:52

41:14 So everything else is a concealer truth. Everything else that exists is a concealer truth. In that it's not really a truth. It's only a truth for an ignorant consciousness. A consciousness with ignorance. It's not a truth. It's only a truth. It's not really a truth. It's only a truth for... A conscious and ignorance. Report an error in the passage at 41:14 Highlight the passage at 41:14

41:42 So we'll get into that a little bit more. So this is not a division of truths because only one of them is a truth. Concealer truths aren't actually truths. Report an error in the passage at 41:42 Highlight the passage at 41:42

42:08 Keep trying to make it. Yeah. So here, if you're interested in learning more about the two truths. This book by Guy Newland, our friend Guy Newland called The Two Truths is an excellent book. So from his book he says, so by this standard, right, truth refers to something that is non-deceptive, non-deceptive in the sense of there's an agreement between the way it exists and the way that it appears. Report an error in the passage at 42:08 Highlight the passage at 42:08

42:41 So by this standard, galupas hold that no concealer truths are truths. Most galupas also hold that all ultimate truths are truths. Whatever is a concealer truth is necessarily a falsity, that is, something whose mode of appearance is deceptive with regard to its mode of subsistence or existence. Report an error in the passage at 42:41 Highlight the passage at 42:41

43:07 So although the word truth occurs in the term concealer truth, this does not indicate that the concealer truths are a certain type of truth or a level of truth. Rather, it means that concealer truths are phenomena wrongly perceived to be truths. By ignorant concealing consciousnesses. So this cup is not a truth. Report an error in the passage at 43:07 Highlight the passage at 43:07

43:33 It's a concealer truth, but it's not a truth. It's a falsity. Because it actually doesn't exist from its own side, but it appears to. Report an error in the passage at 43:33 Highlight the passage at 43:33

43:55 Emily, remember when we were doing the Heart Sūtra class, that's why they say, well said, well said, it is like that, it is like that, because it's the conventional truth, the ultimate truth. I remember, because you had that question about that. Report an error in the passage at 43:55 Highlight the passage at 43:55

44:19 So here the word truth means it exists the way it appears. Concealer truth is not a truth, because it doesn't exist the way it appears. Report an error in the passage at 44:19 Highlight the passage at 44:19

44:34 Not even conventionally. It's not even true conventionally. Report an error in the passage at 44:34 Highlight the passage at 44:34

44:41 So we'll get into that. It's not true because it doesn't exist the way it appears. Report an error in the passage at 44:41 Highlight the passage at 44:41

44:51 It's a nominal division. They call it a truth, but it's not really a truth. Just to, you know, confuse you. So this Report an error in the passage at 44:51 Highlight the passage at 44:51

45:10 is useful. Why is that useful? It's because... Oftentimes, you know, when we get into teachings on emptiness, like there's this one student who asks me, what's the point of all of this? Okay, so the me, the I, it doesn't exist ultimately. It doesn't exist inherently. But it does exist conventionally. So what's the whole point of this teaching, right? Report an error in the passage at 45:10 Highlight the passage at 45:10

45:30 What difference does it make in my life? Because, you know, the I, like hanging on to the conventional I is as if it really exists, right? Well, the conventional I doesn't really exist. It's just a thought. It's just an imputation. It's nothing more than an imputation on an appearance. Report an error in the passage at 45:30 Highlight the passage at 45:30

45:54 It's nothing that you can point to. There's nothing you can grasp onto. It's nothing that you can hang onto. It's nothing solid at all. It's just a convention. Report an error in the passage at 45:54 Highlight the passage at 45:54

46:10 So even concealer truths are falsities. Report an error in the passage at 46:10 Highlight the passage at 46:10

46:17 So another, I think, misconception about ultimate truth. Report an error in the passage at 46:17 Highlight the passage at 46:17

46:24 We tend to think that there's an ultimate level of reality and a conventional level of reality. Once we realize emptiness, we'll be living in a certain level of reality. Report an error in the passage at 46:24 Highlight the passage at 46:24

46:40 We're living in a certain level of reality now, but once we realize emptiness, we're going to be living in a different level of reality. Report an error in the passage at 46:40 Highlight the passage at 46:40

46:50 That's not what the two truths are talking about. The two truths are talking about objects. Every single object. Is either a conventional truth or a concealer truth or an ultimate truth. Objects. The cup is a conventional truth. The emptiness of the cup is an ultimate truth. The emptiness of the table is an ultimate truth. The table is a conventional truth or a concealer truth. And Report an error in the passage at 46:50 Highlight the passage at 46:50

47:35 then there's another. Report an error in the passage at 47:35 Highlight the passage at 47:35

47:46 A viewpoint that many scholars hold that two truths are not two types of objects, but rather two viewpoints or two perspectives. Report an error in the passage at 47:46 Highlight the passage at 47:46

47:56 So this is close, right? I mean, it seems like, right, the ultimate truth is one perspective and conventional truth or concealer truths are another perspective. Report an error in the passage at 47:56 Highlight the passage at 47:56

48:06 But they're not actually perspectives. They're objects of two types of perspectives. They're not two perspectives. Report an error in the passage at 48:06 Highlight the passage at 48:06

48:21 It's not the perspectives themselves that are the two truths, but they're the objects of a perspective. So cups are the objects of a perspective of ignorance. Report an error in the passage at 48:21 Highlight the passage at 48:21

48:41 Emptiness is the object of a perspective that's realized emptiness. Report an error in the passage at 48:41 Highlight the passage at 48:41

48:53 The cup is the object of an ignorant perspective. Emptiness is the object of an ultimate perspective or a perspective of someone who's realized the ultimate. Report an error in the passage at 48:53 Highlight the passage at 48:53

49:11 Does that make sense? So it's not the perspective itself, it's the object of a particular perspective. Report an error in the passage at 49:11 Highlight the passage at 49:11

49:31 I'm just wondering, remember Guy Newland talked about the two radio stations, like the ultimate radio, is that what we're talking about now? Or is that a different aspect? Report an error in the passage at 49:31 Highlight the passage at 49:31

49:41 Remember there was the ultimate truth radio station and then there was the everyday radio station or something like that? Yeah, so he was talking about that, right? So there was the... The channel A and the channel B kind of thing. And on channel A, the conventional channel, everything, all conventionalities appear. Whereas on channel B, only emptiness appears. Report an error in the passage at 49:41 Highlight the passage at 49:41

50:07 So on channel B, that's ultimate truths, the objects, emptinesses. Only emptinesses appear to an ultimate. Report an error in the passage at 50:07 Highlight the passage at 50:07

50:19 Yeah, so general. Yeah, I mean, that's a direct realization of emptiness only perceives emptiness. Right. So they're absorbed in emptiness. No conventionalities appear. Right. Cups and people and nothing appears except emptiness. And then they arise from that meditation and then things appear as illusory. Report an error in the passage at 50:19 Highlight the passage at 50:19

50:44 Right. Remember when we talked about that? They appear as inherently existent, but they don't believe it. Report an error in the passage at 50:44 Highlight the passage at 50:44

50:53 So we'll get into these these two later. So anyway, objects of knowledge, things that exist are either. An ultimate truth or a concealer truth. Everything that exists must be one of these two. Nothing is both. There's nothing that's both an ultimate truth and a concealer truth. And there's nothing that is neither. But Report an error in the passage at 50:53 Highlight the passage at 50:53

51:25 this is a division of things that exist. So if I start talking about true existence, true existence, is that an ultimate truth or a concealer truth? Report an error in the passage at 51:25 Highlight the passage at 51:25

51:40 Trick question, trick question. True existence. Report an error in the passage at 51:40 Highlight the passage at 51:40

51:59 Okay, we have a few people say it's a concealer truth. True existence. Report an error in the passage at 51:59 Highlight the passage at 51:59

52:14 It doesn't exist, so it can't be a one or the other. It's not a truth at all. It's neither. It doesn't exist. It doesn't exist, right? It's not even a concealer truth. Report an error in the passage at 52:14 Highlight the passage at 52:14

52:34 We'll get into that more. So this is a division of things that exist. True existence does not exist. So it's neither an ultimate truth nor a concealer truth. Report an error in the passage at 52:34 Highlight the passage at 52:34

52:53 All right. Report an error in the passage at 52:53 Highlight the passage at 52:53

53:03 I'm sorry. Okay. So we'll move on. Report an error in the passage at 53:03 Highlight the passage at 53:03

53:12 So these two truths are different. We'll call it bruises. Report an error in the passage at 53:12 Highlight the passage at 53:12

53:17 So they're different in what sense? So Lama Tsongkhapa talks about different ways things can be different. He says different entities, you know, two things can be different in terms of different entities, such as, he says, pot and wooden cloth, cup and clock. Report an error in the passage at 53:17 Highlight the passage at 53:17

53:34 They're different entities. You can have cup, you know, clock without the cup, cup without the clock, right? Different entities. Report an error in the passage at 53:34 Highlight the passage at 53:34

53:47 Another way things can be different are the same entity, Alright, here's another term. And different isolates. Same entity, different isolates. The cup and the shape of the cup. Report an error in the passage at 53:47 Highlight the passage at 53:47

54:10 Same entity, right? The same stuff. You're looking at the same stuff. But you're looking at it in two different ways, right? The cup and the shape of the cup. You can't have the cup without the shape of the cup. You can't have the shape of the cup without the cup. They always go together, right? So we can't say that the shape of the cup is exactly the same phenomenon as the cup. Report an error in the passage at 54:10 Highlight the passage at 54:10

54:42 They're different, right? I can talk about the shape of the cup without talking about the cup, right? But you can't have the cup without the shape of the cup, right? You can't have the shape of the cup without the cup. But you can't say that the shape of the cup and the cup are exactly the same. They're related to each other, right? Report an error in the passage at 54:42 Highlight the passage at 54:42

55:05 You can't have one without the other, but they're not exactly the same. Report an error in the passage at 55:05 Highlight the passage at 55:05

55:15 So they're the same entity. It's called different isolates, different ways conceptually to look at it. Report an error in the passage at 55:15 Highlight the passage at 55:15

55:29 Yeah, exactly. Yeah, like in the heart suture, right? Form is empty. Well, form is empty. Emptiness is form. Emptiness is not other than form. Form is also not other than emptiness. That passage in the heart suture is talking about exactly, well, especially, Yeah, those last two. Emptiness and other informed form is also not only emptiness. Talking about how they're the same entity in different isolates, different conceptually, different names. Report an error in the passage at 55:29 Highlight the passage at 55:29

56:04 So that's how the two truths are related. They're the same entity in different isolates. The cup and the emptiness of the cup are the same entity, but they're different isolates. different you can Report an error in the passage at 56:04 Highlight the passage at 56:04

56:25 You can't have the cup without the emptiness of the cup. You can't have the emptiness of the cup without the cup. Same entity. But we're not saying that cup and the emptiness of the cup are the exact same thing. We're just saying you can't have one without the other, right? They're the same entity. Report an error in the passage at 56:25 Highlight the passage at 56:25

56:54 So Report an error in the passage at 56:54 Highlight the passage at 56:54

56:58 the two truths can be posited on every single phenomenon. The two truths can be posited. The two truths... Or you can say every phenomenon has two different natures, right? They have a conventional nature and an ultimate nature, a conventional nature. It's cup, ultimate nature, emptiness. Report an error in the passage at 56:58 Highlight the passage at 56:58

57:24 Conventional nature, table, ultimate nature, emptiness in the table. Clock, emptiness of clock. So we can posit the two truths on every single phenomenon. Person, emptiness of person. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:46 Rug, emptiness of rug. There is no emptiness that's separate from the basis of emptiness. So this is also an important thing to remember because I think a lot of people have a misconception like, you know, in Tantra, you know, people do Tantra, right? Everything arises from emptiness, right? Absorb in emptiness and people think, okay, well, emptiness is like space. It's like nothing. Report an error in the passage at 57:46 Highlight the passage at 57:46

58:18 It's just... Just meditate on space is meditating on emptiness. Well, meditating on space is not meditating on emptiness. But that's a very common misperception, right? Yeah, let's meditate on space. Okay, now I'm meditating on emptiness. When you meditate on space, you're just meditating on space. You're not meditating on ultimate truth, right? Report an error in the passage at 58:18 Highlight the passage at 58:18

58:41 Emptiness is the lack of inherent existence of something. It's the negation of the inherent existence of a particular base. Report an error in the passage at 58:41 Highlight the passage at 58:41

58:54 So if we're meditating on emptiness, we're meditating on the emptiness of something. The emptiness of inherent existence of me. The emptiness of inherent existence of the annoying person. Report an error in the passage at 58:54 Highlight the passage at 58:54

59:09 The emptiness of inherent existence of the person who's going to die. The emptiness of inherent existence of the person who's afraid. Report an error in the passage at 59:09 Highlight the passage at 59:09

59:22 The emptiness of inherent existence of that stupid policy. Report an error in the passage at 59:22 Highlight the passage at 59:22

59:32 The emptiness of something in particular. If we're just meditating on space, we're not meditating on emptiness. We need to, right, a meditation on emptiness is the non-findability of a particular base, the non-findability of the me, Report an error in the passage at 59:32 Highlight the passage at 59:32

59:56 the lack, like I've said before. Big emotional difference between meditating on space, right, the space in my purse. And the lack of a wallet in my purse. The lack of a wallet, the lack of something in particular. Report an error in the passage at 59:56 Highlight the passage at 59:56

1:00:20 Meditating on space is not meditating on emptiness. The lack of the me that I always thought existed, that has a lot more emotional impact. That's the emptiness. Not meditating on space. So there is no emptiness that's separate from a particular basis. Report an error in the passage at 1:00:20 Highlight the passage at 1:00:20

1:00:44 The lack of inherent existence, the lack of existence from its own side, of something. So there's no emptiness without a base. There's an emptiness of a cup. There's an emptiness of a table. There's an emptiness of a flip chart. There's an emptiness of me. There's an emptiness of everyone in this room. Report an error in the passage at 1:00:44 Highlight the passage at 1:00:44

1:01:04 That's the ultimate truth, right? There's the emptiness of something in particular. Report an error in the passage at 1:01:04 Highlight the passage at 1:01:04

1:01:13 So we posit the two truths. On each and every phenomenon, on the cup, on the person, on everything. Report an error in the passage at 1:01:13 Highlight the passage at 1:01:13

1:01:27 Peter. It's next to Louis. Report an error in the passage at 1:01:27 Highlight the passage at 1:01:27

1:01:33 So in Tantra when they say, and now you rise as the deity out of emptiness, are you then meditating on the emptiness of that deity itself? I mean, what is the visual that goes along with that type of, because visualization is an important thing in Tantra. Report an error in the passage at 1:01:33 Highlight the passage at 1:01:33

1:01:53 I mean, how do you visualize, I always. Tantra question, Tantra question. Should I answer a tantra question? Well, it's not directly related to any specific practice. I'll just say something general. Say something general. In general, because I'm not qualified to, I'm not authorized to practice tantra. But in general, right? Report an error in the passage at 1:01:53 Highlight the passage at 1:01:53

1:02:19 First of all, we meditate on the emptiness of the me. So we're meditating on the emptiness of the me. And then out of that emptiness of the me, then the deity can arise. But we're meditating on the emptiness of me. I don't exist from my own side. I don't exist from that understanding. Report an error in the passage at 1:02:19 Highlight the passage at 1:02:19

1:02:50 It's very skillfully executed, I might add. We're broken in that answer. Does anybody have a question? Report an error in the passage at 1:02:50 Highlight the passage at 1:02:50

1:03:15 So how are we doing so far? Two truths. Two truths. Two truths, but actually just one truth. One real truth. Report an error in the passage at 1:03:15 Highlight the passage at 1:03:15

1:03:45 Okay, so. So there's a teaching, I'm not going to get into it, but there's a teaching on the faults of the two truths being different entities and the faults of Report an error in the passage at 1:03:45 Highlight the passage at 1:03:45

1:04:00 them being the same, exactly the same, right? Anyway, but they're the same entity in different isolates. Report an error in the passage at 1:04:00 Highlight the passage at 1:04:00

1:04:11 So the two truths can be posited on every phenomenon and the ultimate nature is true. The ultimate nature, right, the emptiness of it is true. And it's non-deceptive. The conventional nature is false and it's deceptive. Report an error in the passage at 1:04:11 Highlight the passage at 1:04:11

1:04:36 Conventional nature as a cup. I mean, we can validly say it's a cup, but it's still a falsity. It's valid and it's a falsity, just to confuse you even more. It's valid, but it still doesn't exist the way it appears. It's valid only in terms of convention. It's only valid in terms of the world, right? But it's not really that way. It's only valid for a particular perspective, right, in a particular time, in a particular society. Report an error in the passage at 1:04:36 Highlight the passage at 1:04:36

1:05:13 Gisela often says, right, it's valid, right, in a particular place, in a particular time. Report an error in the passage at 1:05:13 Highlight the passage at 1:05:13

1:05:24 But it's not really that way, right, it's not that way from its own side. It's just valid conventionally in a particular place and time. Report an error in the passage at 1:05:24 Highlight the passage at 1:05:24

1:05:38 Conventional Truths, page... 289, conventional truth, I mean I've learned this as conventional truth since the beginning, but now we'll talk about why it's not really a conventional truth, it's a concealer truth. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:05:59 So on page 289, Report an error in the passage at 1:05:59 Highlight the passage at 1:05:59

1:06:05 so the word, so the word conventional, in conventional truth, so the Sanskrit word that's being translated. Report an error in the passage at 1:06:05 Highlight the passage at 1:06:05

1:06:36 my fault. Report an error in the passage at 1:06:36 Highlight the passage at 1:06:36

1:06:39 got his best brother on the side, and I need to worry. No, I'm done. Thank you. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:06:51 only water. Nobody's heard. All right. So. So in this word, conventional truth or concealer truth, the Sanskrit word is samvritti. I don't even know. Samvritti. I don't know how to pronounce. I haven't learned Sanskrit. Samvritti. And the Tibetan word is gunzop. Gunzop. Like conventional truth or concealer truth. Gunzop denpa. Denpa is truth. Gunzop is the Tibetan term that we translate as conventional and conventional truth. Report an error in the passage at 1:06:51 Highlight the passage at 1:06:51

1:07:29 Or in Sanskrit it's samvritti. So Lama Tsongkhapa talks about, okay, well there are three meanings in general of this term samvritti, depending on the context. Report an error in the passage at 1:07:29 Highlight the passage at 1:07:29

1:07:48 So the first meaning is... Concealers of suchness or concealers of emptiness. A concealer Report an error in the passage at 1:07:48 Highlight the passage at 1:07:48

1:08:01 or obscured from suchness or obscured from emptiness. So Jeffrey Hopkins actually translates conventional truth as obscurational truth in his final exposition of wisdom. Report an error in the passage at 1:08:01 Highlight the passage at 1:08:01

1:08:26 Obscurational truth. Guy Newlin translated as concealer truth. But for years and years and years it's been translated as convention truth. But anyway, so the first meaning of this samriti or gunsob is a concealer of suchness or emptiness. Report an error in the passage at 1:08:26 Highlight the passage at 1:08:26

1:08:49 The second meaning is mutually dependent objects or interdependent worldly Report an error in the passage at 1:08:49 Highlight the passage at 1:08:49

1:09:04 designations in accordance with the world. Worldly designations. Report an error in the passage at 1:09:04 Highlight the passage at 1:09:04

1:09:16 So we can kind of see in the different translations of conventional truth, right? Sometimes you see conventional truth. In the olden days you'd hear the word relative truth. Report an error in the passage at 1:09:16 Highlight the passage at 1:09:16

1:09:30 And then sometimes you see concealer truth or obscurational truth. So we can see how those translations go with these different meanings, right? Concealer truth or obscurational truth goes with the first meaning, right? Concealer of suchness. Concealer. Report an error in the passage at 1:09:30 Highlight the passage at 1:09:30

1:09:56 Whereas relative truth goes with the second meaning, right? Being mutually dependent or related, interrelated, interdependent. So those translators who use the word relative truth were taking the second meaning. Report an error in the passage at 1:09:56 Highlight the passage at 1:09:56

1:10:17 And then the word conventional, right, truth. Corresponds to this third one, worldly designations, right? It's a truth according to the world, right? According to worldly conditions. Report an error in the passage at 1:10:17 Highlight the passage at 1:10:17

1:10:35 But then Lama Tsongkhapa says, but the meaning of this Samvritti or Gunsop in the context of the two truths is the first one, Report an error in the passage at 1:10:35 Highlight the passage at 1:10:35

1:10:50 concealers of suchness. Report an error in the passage at 1:10:50 Highlight the passage at 1:10:50

1:10:55 So that's why Hopkins is using obscurational and Guy Newland is using... Concealer truth, because that's the correct meaning of the truth, right? It's a concealer. It's obscured with regard to reality. Report an error in the passage at 1:10:55 Highlight the passage at 1:10:55

1:11:15 It has this meaning. Concealer of suchness. Report an error in the passage at 1:11:15 Highlight the passage at 1:11:15

1:11:26 So from Guy Newland's book, he says, so in this first context, concealers of suchness, samvritti means entirely obstructing. This is according to Chandrakirti. Report an error in the passage at 1:11:26 Highlight the passage at 1:11:26

1:11:41 Simvritti means entirely obstructing in the first context. That is, ignorance is the concealer because it entirely covers up the suchness or emptiness of all things. Report an error in the passage at 1:11:41 Highlight the passage at 1:11:41

1:11:55 Ignorance, right, ignorance conceiving of true existence or inherent existence, right, covers up, right, is concealed from emptiness. The Report an error in the passage at 1:11:55 Highlight the passage at 1:11:55

1:12:15 second meaning, interdependence, has a sense of being... Due to being interdependent. This means that since it must be interdependent, it is untrue that it has a self-instituting nature. Report an error in the passage at 1:12:15 Highlight the passage at 1:12:15

1:12:39 So interdependent. And then the last one, worldly convention, worldly designations. Report an error in the passage at 1:12:39 Highlight the passage at 1:12:39

1:12:50 So then Lama Tsongkhapa clarifies this. A worldly designation is among the two. So the people who have studied Lohrig actually made... Yeah, some of you have studied Lorraine. There's subjects and objects, right? Subjects and objects, right? Subjects would be like consciousnesses or terms that refer to a particular object, right? Report an error in the passage at 1:12:50 Highlight the passage at 1:12:50

1:13:22 Consciousnesses that perceive objects are subjects or terms that refer to an object. So usually you would think a worldly designation is on the subject side, right? The designation that it's referring to an object or perceiving an object, a designation. But then Lama Tsongkhapa says no, but in this case they Report an error in the passage at 1:13:22 Highlight the passage at 1:13:22

1:13:52 are not just subjective conventions, also the objects of knowledge and the objects to be expressed also refers to the objects of the consciousness or the objects of the designation, the object of a term. Report an error in the passage at 1:13:52 Highlight the passage at 1:13:52

1:14:20 So anyway, that's just kind of a technicality. Report an error in the passage at 1:14:20 Highlight the passage at 1:14:20

1:14:27 Ready for a break? Report an error in the passage at 1:14:27 Highlight the passage at 1:14:27

1:14:33 Concealer truths. Report an error in the passage at 1:14:33 Highlight the passage at 1:14:33

1:15:00 fun for you. Story conventionalities in a analysis. Huh? That's a fun way to think about it. Oh, yeah, yeah, sure. I don't know how Report an error in the passage at 1:15:00 Highlight the passage at 1:15:00

1:15:13 I mean that's Manjusha right? Manjusha's a perfect superhero with a comic book and everything. I'm totally going to use it, I can't wait. Sure, you know, when it feels right. Yeah. Yeah. Yeah, I mean, it's hard, right? I mean, it's hard when you're busy and then you have a couple days off to do each other, right? Report an error in the passage at 1:15:13 Highlight the passage at 1:15:13

1:15:34 Yeah. Yeah, yeah, no, and I, yeah. Yeah. But, yeah. How are you doing? I'm doing, I'm doing all right. I'm doing all right. Some sorrows kind of. If you wanted to, you could follow along with me. Sucking right now. For so long. I mean, which is, yeah. I think that's a whole lot. And then he has a part of that. I don't know. Well, there's actually three kids. No, I mean, just the real. There's some sort of thing in this last week. Report an error in the passage at 1:15:34 Highlight the passage at 1:15:34

1:16:03 That's the one up to . Yeah. My partner, his daughter died. a car accident. Report an error in the passage at 1:16:03 Highlight the passage at 1:16:03

1:16:16 He's just totally devastated of course. She was 23 years old. Report an error in the passage at 1:16:16 Highlight the passage at 1:16:16

1:16:26 So he's over in Nepal and I'm here and I'm trying to comfort him. It just sucks. Yes. Well, no, no, no. There's nothing. It's the other guy. Report an error in the passage at 1:16:26 Highlight the passage at 1:16:26

1:16:37 It just sucks. There's nothing. You know, it's just the reality of saṃsāra and he's just going to suffer. There's no avoiding that. Here's the one that's the second section that we're in right now. Anyway. Two together and you have the whole thing. I'm sorry, I didn't look. She was in Spain. Report an error in the passage at 1:16:37 Highlight the passage at 1:16:37

1:17:19 I mean, I don't know the details, he doesn't know the details. Report an error in the passage at 1:17:19 Highlight the passage at 1:17:19

1:17:24 And that's why you can do America. Anyway, she was in a car. Report an error in the passage at 1:17:24 Highlight the passage at 1:17:24

1:17:36 it's nice because if you're reading... So, you know, death can come any time, so we gotta use our time well. Oh, yeah. Report an error in the passage at 1:17:36 Highlight the passage at 1:17:36

· · · silence, 1 minute

1:18:28 don't Report an error in the passage at 1:18:28 Highlight the passage at 1:18:28

1:18:44 Thank you. Report an error in the passage at 1:18:44 Highlight the passage at 1:18:44

1:19:08 don't know why I'm going to do this. It doesn't work. I have the legs. have I have the legs. I have legs. like, yeah. Thank you. Report an error in the passage at 1:19:08 Highlight the passage at 1:19:08

1:19:28 Oh, I shouldn't have just told you. Oh, no. Report an error in the passage at 1:19:28 Highlight the passage at 1:19:28

1:19:53 Thank you. Thank you. Report an error in the passage at 1:19:53 Highlight the passage at 1:19:53

1:20:18 Thank you. talk to my sister's young lady? Report an error in the passage at 1:20:18 Highlight the passage at 1:20:18

1:20:32 Thank you. Report an error in the passage at 1:20:32 Highlight the passage at 1:20:32

1:20:39 It's only about four or five hours. It's only about four or five hours. Yeah, but I mean, you didn't want to get me in the six hours. Report an error in the passage at 1:20:39 Highlight the passage at 1:20:39

1:20:49 I think it's five. I think it's five. I think it's five. I think it's five. Yeah. Thank you. Report an error in the passage at 1:20:49 Highlight the passage at 1:20:49

1:21:00 Thank you. Report an error in the passage at 1:21:00 Highlight the passage at 1:21:00

1:21:06 Oh, that's kind of a flyer. Report an error in the passage at 1:21:06 Highlight the passage at 1:21:06

1:21:10 Thank you. Liberation calendar, you can always use those online. You know I have that. Report an error in the passage at 1:21:10 Highlight the passage at 1:21:10

1:21:27 night? Last night. Yeah, it was good. it wasn't even, I, you know, part of my work today was so good. I was kind of like, I woke up, you know. And that's why it wasn't. Report an error in the passage at 1:21:27 Highlight the passage at 1:21:27

1:22:03 Thank you. Report an error in the passage at 1:22:03 Highlight the passage at 1:22:03

1:22:10 Thank you. Thank you. Report an error in the passage at 1:22:10 Highlight the passage at 1:22:10

1:22:42 Thank you. Report an error in the passage at 1:22:42 Highlight the passage at 1:22:42

1:22:55 you wish that you and Anaheim and children together? Yeah, that's a different conversation. late. Too bad. Report an error in the passage at 1:22:55 Highlight the passage at 1:22:55

1:23:13 Thank you. Report an error in the passage at 1:23:13 Highlight the passage at 1:23:13

1:23:22 Thank you. Report an error in the passage at 1:23:22 Highlight the passage at 1:23:22

1:23:47 Are you there? No, it's not ready for me. No, I don't know that. Report an error in the passage at 1:23:47 Highlight the passage at 1:23:47

1:23:53 But at least you know his. Report an error in the passage at 1:23:53 Highlight the passage at 1:23:53

1:24:24 and that is pretty far out, but it was cheating. Thank you. I don't know. Report an error in the passage at 1:24:24 Highlight the passage at 1:24:24

1:24:41 Yeah, I mean, we can just be a comforting presence, right? Report an error in the passage at 1:24:41 Highlight the passage at 1:24:41

1:25:05 And then there's the stuff that I can add. I wish that I could add. You know, for me, there's no trying to just keep out of that. It's not about me. It's not about me. It's not about Report an error in the passage at 1:25:05 Highlight the passage at 1:25:05

1:25:56 me. And that has been a great comfort moment these days. Report an error in the passage at 1:25:56 Highlight the passage at 1:25:56

1:26:18 Do you know Report an error in the passage at 1:26:18 Highlight the passage at 1:26:18

1:26:28 Kai's daughter's name? Mirabel. Report an error in the passage at 1:26:28 Highlight the passage at 1:26:28

1:26:34 What's her surname? Mirabelle. Mirabelle. Mirabelle. M-I-R-A-B-E-L. Report an error in the passage at 1:26:34 Highlight the passage at 1:26:34

1:26:41 He's using his own name. It used to be his last name, but that one is from other... You can tell me what that name is, but... So Minerville Weiss. W-I-S-S. Okay. I'll frame it. Report an error in the passage at 1:26:41 Highlight the passage at 1:26:41

1:27:01 I'll... You know, what you're saying is we all walk around acting like death's never going to visit anybody or whoever, so it's just one of the biggest delusions to get away. Report an error in the passage at 1:27:01 Highlight the passage at 1:27:01

1:27:15 My cousin was at the top of her game. She's beautiful and develops stage four breast cancer and she's gone. Her whole life. Report an error in the passage at 1:27:15 Highlight the passage at 1:27:15

1:27:29 Never heard a fly to a really lovely person. Report an error in the passage at 1:27:29 Highlight the passage at 1:27:29

1:27:59 Thank you. Report an error in the passage at 1:27:59 Highlight the passage at 1:27:59

1:28:23 Thank you. Report an error in the passage at 1:28:23 Highlight the passage at 1:28:23

1:28:47 Thank you. Thank you. No, it's not. Don't you think that I think it is? No. No? Okay, so tell me if I'm not totally having a wrong word. Please tell me. Yeah, I mean, if you ask me for that cookie, I'd be happy to give it to you. No suffering at all. But that's you. Report an error in the passage at 1:28:47 Highlight the passage at 1:28:47

1:29:19 You're giving people the opportunity to give. Report an error in the passage at 1:29:19 Highlight the passage at 1:29:19

1:29:36 Can you talk a little more? Can you talk a little more? Can you talk a little more? I don't know, some subject. Can you please do that? It would only cause suffering. I was attached to the eye. Yes. no, exactly. They couldn't pursue that for a regular question. So that would be... That would be, I'm glad this bell is working. Yeah. Yeah, right? Oh my god. No. Report an error in the passage at 1:29:36 Highlight the passage at 1:29:36

1:30:16 The bell is too late on here. There we go. No, really? Oh, okay. Yeah. right, guys. Report an error in the passage at 1:30:16 Highlight the passage at 1:30:16

1:30:27 I mean, that's what we really like, they're all attached to us here, right? I mean, that would not cost me anything. Right, for you. For you. Come on, we got it. No, I mean, it's time for the true truth, people. I thought we were such a great one. Report an error in the passage at 1:30:27 Highlight the passage at 1:30:27

1:30:46 I'm cold. I'm cold. Time space at the street there. That tree over there. Come on. Report an error in the passage at 1:30:46 Highlight the passage at 1:30:46

1:31:03 Thank you. Report an error in the passage at 1:31:03 Highlight the passage at 1:31:03

1:31:12 know he's unruly a student. Poor Emily. Bringing frantically. Timeless. Timeless. Yeah, those are really good cookies. Thank you. Report an error in the passage at 1:31:12 Highlight the passage at 1:31:12

1:31:39 All right. Okay, so how are we doing so far? far. We're here. No one left. Report an error in the passage at 1:31:39 Highlight the passage at 1:31:39

1:31:47 Chewing that cow quick. Report an error in the passage at 1:31:47 Highlight the passage at 1:31:47

1:31:55 Yeah, really. Report an error in the passage at 1:31:55 Highlight the passage at 1:31:55

1:32:11 So Report an error in the passage at 1:32:11 Highlight the passage at 1:32:11

1:32:18 of these three meanings of Samvritti or Gunsop, the first one, the concealer of suchness. The concealer here is the concealing consciousness. It's the ignorance. Lama Tsongkhapa says it's the ignorance superimposing on phenomena that they have their own inherently established entity which does not exist. Report an error in the passage at 1:32:18 Highlight the passage at 1:32:18

1:32:54 Like this has a real entity of being a cup. This is really a cup. This is really me. That ignorance that comes up all the time for most of us. Report an error in the passage at 1:32:54 Highlight the passage at 1:32:54

1:33:21 Yeah, because as soon as we look at this cup, it automatically appears as if there's a cup in my hand projecting its image to you. It's really a cup, right? It automatically appears as if the cup is coming from the side of the object and it's not coming from the side of the mind. Report an error in the passage at 1:33:21 Highlight the passage at 1:33:21

1:33:50 It automatically appears as if Emily is coming from over here. Report an error in the passage at 1:33:50 Highlight the passage at 1:33:50

1:34:02 It's really screwing up your mind, isn't it? Where is she really? Report an error in the passage at 1:34:02 Highlight the passage at 1:34:02

1:34:10 Alright, that's why you're laughing. Report an error in the passage at 1:34:10 Highlight the passage at 1:34:10

1:34:17 It seems like laughter was coming from over there, from Leslie's mouth, Report an error in the passage at 1:34:17 Highlight the passage at 1:34:17

1:34:29 as if that's Hillary, real Hillary with the microphone. Effie now with the microphone. My real comment. But it's like we, I was just thinking, we teach children this from day one like we teach language. We teach, I mean, we teach this concept of the cup over and over and over our whole lives and now we're trying to unlearn it. Report an error in the passage at 1:34:29 Highlight the passage at 1:34:29

1:34:49 Yeah. Well, we're trying to unlearn one aspect of it, right? Because we still need to know this is a cup, right? If somebody, if I don't know this is a cup, right, and somebody says, hey, will you hand me that cup? I would have no idea how to function in the world. So it's like the difference between it being a cup and it being called a cup. Report an error in the passage at 1:34:49 Highlight the passage at 1:34:49

1:35:16 It's the difference between somebody being irritating and just being my perspective. I consider them irritating as opposed to they are irritating. Report an error in the passage at 1:35:16 Highlight the passage at 1:35:16

1:35:40 They are wrong versus I consider that wrong. Report an error in the passage at 1:35:40 Highlight the passage at 1:35:40

1:35:52 I am right. I Report an error in the passage at 1:35:52 Highlight the passage at 1:35:52

1:36:01 think I might be right. Report an error in the passage at 1:36:01 Highlight the passage at 1:36:01

1:36:05 Right, so we can teach children this is called a cup, right? It is a cup, right? So the difference in the grasping, yeah? I mean, we can just feel the difference, right? Oh, it's called a cup. That is, right? It's so much heavier. It is, really is something. Report an error in the passage at 1:36:05 Highlight the passage at 1:36:05

1:36:35 Okay, Report an error in the passage at 1:36:35 Highlight the passage at 1:36:35

1:36:38 so... This concealer is the ignorance that superimposes inherent existence on something that's not, which is everything. This is because true establishment or inherent existence is in fact impossible. Report an error in the passage at 1:36:38 Highlight the passage at 1:36:38

1:37:01 So that the positing of objects as truly existence is necessarily from the mental perspective, right? True existence. It's positive by the mind. It's impossible for objects to be truly existent. True existence is positive from the side of the mind. Report an error in the passage at 1:37:01 Highlight the passage at 1:37:01

1:37:28 We talked a bit about that, right? Why? If something was truly existent, it would exist in and of itself. It couldn't change. It Report an error in the passage at 1:37:28 Highlight the passage at 1:37:28

1:37:43 couldn't function if it existed completely from its own side. Report an error in the passage at 1:37:43 Highlight the passage at 1:37:43

1:38:00 Okay. So next, Chandrakirti says... In this way, concealer truths are posited provisionally under the power of afflictive ignorance. Report an error in the passage at 1:38:00 Highlight the passage at 1:38:00

1:38:18 Provisionally under the power of ignorance. These concealer truths. The cup is posited provisionally under the power of ignorance. The me is posited provisionally under the power of ignorance. Report an error in the passage at 1:38:18 Highlight the passage at 1:38:18

1:38:38 So this could be misunderstood. Report an error in the passage at 1:38:38 Highlight the passage at 1:38:38

1:38:49 Lama Tsongkhapa says, this statement does not indicate that whenever concealer truths are posited as existent, they are posited as existent due to ignorance. Report an error in the passage at 1:38:49 Highlight the passage at 1:38:49

1:39:01 So it doesn't mean that, Report an error in the passage at 1:39:01 Highlight the passage at 1:39:01

1:39:08 first of all, it doesn't mean that everything that ignorance posits actually exists. It doesn't mean that everything that ignorance posits actually exists. Report an error in the passage at 1:39:08 Highlight the passage at 1:39:08

1:39:22 Like ignorance can posit inherent existence. We're not saying that inherent existence exists. We're not saying that for something to be established, it's necessarily established by an ignorant consciousness. Does that make sense? So we're not saying that for something to be validly established, it's established by an ignorant consciousness. Report an error in the passage at 1:39:22 Highlight the passage at 1:39:22

1:40:04 This is an etymology of the term concealer truth. It's only a truth in the perspective of ignorance. It's only a truth. It only exists in the way it appears for ignorance. Report an error in the passage at 1:40:04 Highlight the passage at 1:40:04

1:40:19 Because ignorance thinks that things truly exist and they appear as truly existent. So it's only a truth for ignorance, a concealer. Report an error in the passage at 1:40:19 Highlight the passage at 1:40:19

1:40:37 But it doesn't mean that its establishment is posited necessarily by ignorance. Report an error in the passage at 1:40:37 Highlight the passage at 1:40:37

1:40:50 For example. For example. Inherent existence is posited by ignorance, but it doesn't actually exist and it's not a concealer truth. Report an error in the passage at 1:40:50 Highlight the passage at 1:40:50

1:41:08 So, for example, inherent existence would be posited by ignorance, right? This really being a cup is posited by ignorance, Report an error in the passage at 1:41:08 Highlight the passage at 1:41:08

1:41:26 is asserted by ignorance, right? But that doesn't mean that inherent existence, inherently existent cup actually exists. Inherently existent cup. Is a concealer truth. Inherently existent cup is not a concealer truth. Because it doesn't exist at all. Report an error in the passage at 1:41:26 Highlight the passage at 1:41:26

1:41:50 I'm going to move on to the next part and then we'll discuss this. The second misconception is that Chanjagirati says, For hearers, solitaire realizers and bodhisattvas who have abandoned afflictive ignorance and who see compositional factors as resembling the existence of mirror images and the like. Report an error in the passage at 1:41:50 Highlight the passage at 1:41:50

1:42:13 They are fabricated natures rather than truths because they do not exaggerate them as truly existent. So here Chandrakirti is talking about those beings who have abandoned ignorance. They've realized emptiness directly. They've abandoned ignorance. They're Arhats or Buddhas. Well, let's not say Buddhas. Report an error in the passage at 1:42:13 Highlight the passage at 1:42:13

1:42:40 He's talking about... Here's Solitary Realizers and Bodhisattva. So those beings who have abandoned ignorance and they see things as being illusory. Report an error in the passage at 1:42:40 Highlight the passage at 1:42:40

1:42:52 So for them, the cup Report an error in the passage at 1:42:52 Highlight the passage at 1:42:52

1:43:02 is not a truth. For someone who's abandoned ignorance, the cup is not a truth. Because they don't believe. It appears as truly existent, but they know it's not. So for them, the cup is not a truth. Report an error in the passage at 1:43:02 Highlight the passage at 1:43:02

1:43:30 So does that mean that for them they are not concealer truths? Report an error in the passage at 1:43:30 Highlight the passage at 1:43:30

1:43:41 So does that mean for those beings who have abandoned ignorance that cup is not a concealer truth? Because they know it's not a truth. Report an error in the passage at 1:43:41 Highlight the passage at 1:43:41

1:43:54 So yeah, so it's still, it's a concealer truth, right? They know it's a concealer truth because it's a truth for a concealer. It's not a truth for them, but it's a concealer truth. But they don't see it as being a truth, right? Ignorance sees it as being a truth. But for someone who has abandoned ignorance, they don't see it as a truth. They see it as a mere conventionality. Report an error in the passage at 1:43:54 Highlight the passage at 1:43:54

1:44:20 It's a conventionality or a convention. It's a mere convention, but it's not a truth for them. Report an error in the passage at 1:44:20 Highlight the passage at 1:44:20

1:44:34 Okay, so Report an error in the passage at 1:44:34 Highlight the passage at 1:44:34

1:44:47 back to the first point. Do Report an error in the passage at 1:44:47 Highlight the passage at 1:44:47

1:44:56 we want to go back to the first point? So for ignorance... Report an error in the passage at 1:44:56 Highlight the passage at 1:44:56

1:45:08 Well, okay, so Lama Tsongkhapa says, so this first point, afflicted ignorance is the apprehension of true existence. So the object it apprehends does not even exist conventionally. Report an error in the passage at 1:45:08 Highlight the passage at 1:45:08

1:45:24 So afflicted ignorance is the apprehension of true existence. So the object it apprehends does not even exist conventionally. True existence does not exist even conventionally. Truly existent cup does not exist even conventionally. And whatever is a conventional truth or whatever is a concealer truth necessarily exists conventionally. Report an error in the passage at 1:45:24 Highlight the passage at 1:45:24

1:46:02 So if it's a concealer truth, therefore Report an error in the passage at 1:46:02 Highlight the passage at 1:46:02

1:46:14 something is conventional. This is an awkward translation. Report an error in the passage at 1:46:14 Highlight the passage at 1:46:14

1:46:22 So anyway, so if it's apprehended by ignorance, it's not necessarily a concealer truth. I'll just say it that way. Just because it's apprehended by ignorance doesn't make it a concealer truth. Just because it's apprehended by a concealer doesn't make it a concealer truth. Because a concealer truth must exist conventionally. An inherent existence is apprehended by ignorance, but it doesn't exist conventionally, so it's not a conventional truth or not a concealer truth. Report an error in the passage at 1:46:22 Highlight the passage at 1:46:22

1:47:06 All right, okay. So just because something's apprehended by ignorance, it Report an error in the passage at 1:47:06 Highlight the passage at 1:47:06

1:47:17 does not make it a concealer truth. Report an error in the passage at 1:47:17 Highlight the passage at 1:47:17

1:47:26 Just because it's apprehended by ignorance, it doesn't make it a concealer truth. Report an error in the passage at 1:47:26 Highlight the passage at 1:47:26

1:47:35 Because non-existents are apprehended by ignorance. Things that don't exist at all are apprehended by ignorance. Report an error in the passage at 1:47:35 Highlight the passage at 1:47:35

1:47:49 So truly existent cup, inherently existent person. Those are apprehended by ignorance, but they don't exist at all. So they're not concealer truths. Report an error in the passage at 1:47:49 Highlight the passage at 1:47:49

1:48:06 They're not conventional truths. They're not concealer truths because they don't exist at all. Report an error in the passage at 1:48:06 Highlight the passage at 1:48:06

1:48:21 So the measure of whether or not something is a concealer truth, it's not measured just by whether or not it's apprehended by ignorance. Report an error in the passage at 1:48:21 Highlight the passage at 1:48:21

1:48:41 So the measure of something being a concealer truth isn't just being apprehended by a concealer, right? Being apprehended by ignorance. It has to be something that actually exists, right? It has to be a valid convention, right? So actually, for it to be a concealer truth, it needs to be apprehended by a conventional valid cognizer. Report an error in the passage at 1:48:41 Highlight the passage at 1:48:41

1:49:10 A valid conventional cognizer, right? Not an invalid cognizer. Not a wrong consciousness. So ignorance, ignorance apprehending true existence is a wrong consciousness. Report an error in the passage at 1:49:10 Highlight the passage at 1:49:10

1:49:37 So this is a difficult point, right? Report an error in the passage at 1:49:37 Highlight the passage at 1:49:37

1:49:42 So for it to be a concealer truth, it needs to exist. And Report an error in the passage at 1:49:42 Highlight the passage at 1:49:42

1:49:56 it doesn't exist the way it appears for ignorance. It needs to exist and it needs to be something. Let's just say it needs to exist and it needs to not be, let's Report an error in the passage at 1:49:56 Highlight the passage at 1:49:56

1:50:19 not put it that way, it needs to exist and it needs to exist for a conventional valid cognition. Report an error in the passage at 1:50:19 Highlight the passage at 1:50:19

1:50:36 All right, hands, questions? I saw a couple of tentative hands earlier. Jessica? I just wanted to clarify what you're saying. I want to make sure that I'm thinking about it right. Report an error in the passage at 1:50:36 Highlight the passage at 1:50:36

1:50:57 So if you were to say, you know, if you're talking about the inherent existence of a car, let's say, that would be not a concealer truth because it's not true at all. But if you were talking about just the car that exists, then that is a concealer truth? Okay. So it's that specific point of the inherent existence, which doesn't exist at all, which is not the concealer truth. Report an error in the passage at 1:50:57 Highlight the passage at 1:50:57

1:51:26 But the car does exist and it functions and it's sitting there or whatever. Yeah. So it is then a concealer truth. Yeah. Is that right? Yeah. Okay. Yeah. Yeah. Okay. Thanks. So I just want to change. Yeah. Right. So inherent existence of the car does not exist at all. It's not a concealer truth. Report an error in the passage at 1:51:26 Highlight the passage at 1:51:26

1:51:55 Car does exist and it's a concealer truth. Both are deceptive. Both are false. Neither of them are true. Even the car that exists, the car that exists, it exists validly, but it's not true because it doesn't exist the way it appears to exist. Report an error in the passage at 1:51:55 Highlight the passage at 1:51:55

1:52:24 So here this gets complicated because there's deceptive and there's truth and there's falsity and all of that valid existence and they're not all the same. Report an error in the passage at 1:52:24 Highlight the passage at 1:52:24

1:52:35 So once again, inherent existence of the car does not exist at all. It is not a concealer truth. Car does exist in Report an error in the passage at 1:52:35 Highlight the passage at 1:52:35

1:52:52 a deceptive way, but it exists validly. The first one is not valid. The first one is not valid at all. So car is a concealer truth. Inherent existence of the car is not a concealer truth. Thank you. Yeah, I mean, it's useful to hear in different ways, right? All right, so what do you guys think? Any other questions? Is that clear? Report an error in the passage at 1:52:52 Highlight the passage at 1:52:52

1:53:28 So Report an error in the passage at 1:53:28 Highlight the passage at 1:53:28

1:53:40 the self-sufficient self, is that an ultimate truth, a concealer truth, or a neither? The Report an error in the passage at 1:53:40 Highlight the passage at 1:53:40

1:53:57 person? Concealer truth. Report an error in the passage at 1:53:57 Highlight the passage at 1:53:57

1:54:08 Real cup? Neither. Okay, Report an error in the passage at 1:54:08 Highlight the passage at 1:54:08

1:54:21 the tonka. not either. Report an error in the passage at 1:54:21 Highlight the passage at 1:54:21

1:54:39 The person that is separate from the body and mind. Report an error in the passage at 1:54:39 Highlight the passage at 1:54:39

1:55:06 I should probably be more technically correct. The person that is in charge of the body and mind. The controller of the body and mind. Report an error in the passage at 1:55:06 Highlight the passage at 1:55:06

1:55:28 There's no controller, okay. I was thinking I didn't see the other truth, because it appears. Report an error in the passage at 1:55:28 Highlight the passage at 1:55:28

1:55:36 Oh, yeah, yeah, okay. I have to go back to remedial. All right. Kick me back to remedial emptiness, okay? So actually, okay, so Effie was saying the controller appears, so if something appears, does that make it exist? Feels Report an error in the passage at 1:55:36 Highlight the passage at 1:55:36

1:56:15 like there's a person in there running the show, right? There's a person there moving the arm, telling us to think, telling us to go places, right? The controller, the guy in charge. And that... You have to stay out of class. Yeah. Report an error in the passage at 1:56:15 Highlight the passage at 1:56:15

· · · silence, 1 minute

1:56:28 So it appears, doesn't make it exist. Report an error in the passage at 1:56:28 Highlight the passage at 1:56:28

1:56:36 It appears so we think it exists, right? Because we believe in appearances, right? I'll believe it if I see it, kind of thing, right? Or seeing is believing, right? So if something appears, we think it exists. Report an error in the passage at 1:56:36 Highlight the passage at 1:56:36

1:57:04 So yeah, so that controller, that controller is that self-sufficient, substantial existence self that doesn't exist at all, but we... think, right, at we think exists. Report an error in the passage at 1:57:04 Highlight the passage at 1:57:04

1:57:38 so I think we've gotten it, right? The inherently existent person, concealer truth, ultimate truth, neither. Report an error in the passage at 1:57:38 Highlight the passage at 1:57:38

1:57:52 agree on that. Report an error in the passage at 1:57:52 Highlight the passage at 1:57:52

1:58:01 Jessica, are you a concealer truth or an ultimate truth or neither? Report an error in the passage at 1:58:01 Highlight the passage at 1:58:01

1:58:11 it's a concealer too. I'm a concealer Report an error in the passage at 1:58:11 Highlight the passage at 1:58:11

1:58:25 Excellent. Oh gosh, you know, the time has gone. But do you guys want to do a meditation? I didn't want to skip the meditation today. We don't have much time. We'll go over just a little. Report an error in the passage at 1:58:25 Highlight the passage at 1:58:25

1:58:50 Time is the concealer truth. Exactly. Report an error in the passage at 1:58:50 Highlight the passage at 1:58:50

1:59:19 So see if we can settle our minds for a minute. I'm meditating on the breath. Report an error in the passage at 1:59:19 Highlight the passage at 1:59:19

· · · silence, 1 minute

2:00:10 So then let's bring up a situation in our life. Imagine distressing something Report an error in the passage at 2:00:10 Highlight the passage at 2:00:10

2:00:24 that we're afraid of or causes Report an error in the passage at 2:00:24 Highlight the passage at 2:00:24

2:00:32 us pain and Report an error in the passage at 2:00:32 Highlight the passage at 2:00:32

2:00:59 see if underneath that there's a solid eye lurking somewhere. A Report an error in the passage at 2:00:59 Highlight the passage at 2:00:59

2:01:20 solid sense of eye that often is not obvious. Report an error in the passage at 2:01:20 Highlight the passage at 2:01:20

2:01:52 The eye that's distressed or the eye that's afraid. Where's that eye? Report an error in the passage at 2:01:52 Highlight the passage at 2:01:52

2:02:03 Is it the body? We Report an error in the passage at 2:02:03 Highlight the passage at 2:02:03

2:02:08 can search the body. Is it a part of the body? Report an error in the passage at 2:02:08 Highlight the passage at 2:02:08

· · · silence, 1 minute

2:03:08 The body is not one solid thing. The parts of the body, none of the parts of the body is one solid thing. They have parts that can be broken down further and further and further. So there's nothing at all that's solid in the body. Report an error in the passage at 2:03:08 Highlight the passage at 2:03:08

· · · silence, 1 minute

2:04:06 It's the I that's distressed or afraid. Report an error in the passage at 2:04:06 Highlight the passage at 2:04:06

2:04:37 But the mind is also not solid. It's not a solid mass. It Report an error in the passage at 2:04:37 Highlight the passage at 2:04:37

2:04:50 consists of perceptions. Feelings, intention consists Report an error in the passage at 2:04:50 Highlight the passage at 2:04:50

2:05:00 of many moments. Report an error in the passage at 2:05:00 Highlight the passage at 2:05:00

2:05:06 You've broken down further and further into smaller and smaller moments. There's no solid, solid Report an error in the passage at 2:05:06 Highlight the passage at 2:05:06

2:05:43 body. There's no solid mind. Report an error in the passage at 2:05:43 Highlight the passage at 2:05:43

2:05:54 Is there an I that's separate from this body and mind? An I that's left over once I dissolve the body and dissolve the mind? You Report an error in the passage at 2:05:54 Highlight the passage at 2:05:54

· · · silence, 1 minute

2:06:47 might conclude that there's no solid I at all. Report an error in the passage at 2:06:47 Highlight the passage at 2:06:47

2:06:56 So focusing our mind on this lack, the absence of a solid eye, of Report an error in the passage at 2:06:56 Highlight the passage at 2:06:56

· · · silence, 1 minute

2:07:41 a solid eye to be distressed or unhappy. Report an error in the passage at 2:07:41 Highlight the passage at 2:07:41

2:08:09 No solid eye at all to be unhappy. Report an error in the passage at 2:08:09 Highlight the passage at 2:08:09

2:08:38 Nothing solid there at all. Report an error in the passage at 2:08:38 Highlight the passage at 2:08:38

2:08:48 So focusing as single-pointedly, as undistractedly as we can on that lack of the solid eye without distraction. With all the power of our concentration, Report an error in the passage at 2:08:48 Highlight the passage at 2:08:48

· · · silence, 2 minutes

2:10:37 no solid eye to be unhappy, Report an error in the passage at 2:10:37 Highlight the passage at 2:10:37

2:10:49 no solid eye to be afraid to Report an error in the passage at 2:10:49 Highlight the passage at 2:10:49

2:11:02 gain anything, Report an error in the passage at 2:11:02 Highlight the passage at 2:11:02

2:11:07 anything. Are Report an error in the passage at 2:11:07 Highlight the passage at 2:11:07

· · · silence, 1 minute

2:12:20 people able to get to that lack of, that lack of solidity a Report an error in the passage at 2:12:20 Highlight the passage at 2:12:20

2:12:28 little bit? Okay. Yeah. I mean, it's hard in the evening, right? And emptiness brings up a lot of distraction, a lot of sleepiness and all that. Just practice, right? We just practice and it gets easier. And to be very powerful, that non-finding, that non-finding of solidity. Report an error in the passage at 2:12:28 Highlight the passage at 2:12:28

2:12:57 And the non-finding of a solid eye in a particular context of a problem in our life is very powerful. Then it dissolves. that. Report an error in the passage at 2:12:57 Highlight the passage at 2:12:57

2:13:13 The unhappiness. It dissolves the emotion around it, right? If our concentration is good enough. Report an error in the passage at 2:13:13 Highlight the passage at 2:13:13

2:13:26 I find it very useful to bring up a situation that we're unhappy with and see that the basis of that, the I that's involved in that doesn't exist at all because that dissolves the unhappiness and we're pretty excited, right, to dissolve the unhappiness. Report an error in the passage at 2:13:26 Highlight the passage at 2:13:26

2:13:45 We have a great incentive to dissolve the unhappiness, to try to dissolve the solid eye that's really happy about the promotion I got. We don't have a great incentive to do that. But dissolve the solid eye that's unhappy about something, especially if it's habitually unhappy. Report an error in the passage at 2:13:45 Highlight the passage at 2:13:45

2:14:10 Whatever the issue is, the eye, like if we beat ourselves up. right? The. Report an error in the passage at 2:14:10 Highlight the passage at 2:14:10

2:14:14 Oh, there's no solid eye there. Or the eye that feels lonely. Or the eye that feels rejected. Or the eye that feels disrespected. You know, whatever our issue of choice is, right? You know, to use that and then try to dissolve that and focus on that absence. And it slowly, slowly, right, it dissolves. Report an error in the passage at 2:14:14 Highlight the passage at 2:14:14

2:14:42 That habit as well as dissolves the emotional content of it. Report an error in the passage at 2:14:42 Highlight the passage at 2:14:42

2:14:50 All right. Okay. Dedicate. Report an error in the passage at 2:14:50 Highlight the passage at 2:14:50

2:14:58 246 in the Gold Book. Report an error in the passage at 2:14:58 Highlight the passage at 2:14:58

2:15:19 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. May the naked find clothing, the hungry find food. Report an error in the passage at 2:15:19 Highlight the passage at 2:15:19

2:15:49 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 2:15:49 Highlight the passage at 2:15:49

2:16:13 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. Report an error in the passage at 2:16:13 Highlight the passage at 2:16:13

2:16:39 It's also dedicated for the quick recovery of Lama Tsongkhapa Rinpoche, Report an error in the passage at 2:16:39 Highlight the passage at 2:16:39

2:16:49 Long Life, Report an error in the passage at 2:16:49 Highlight the passage at 2:16:49

2:16:58 Geshe Dagpa, His Holiness the Dalai Lama, and all our spiritual masters. Report an error in the passage at 2:16:58 Highlight the passage at 2:16:58

2:17:29 So by the way, I was on Facebook today. Report an error in the passage at 2:17:29 Highlight the passage at 2:17:29

2:17:35 You know, Lama Tsongkhapa is at Tashida. on the Report an error in the passage at 2:17:35 Highlight the passage at 2:17:35

2:17:39 Dharamsala now and there are these pictures and there's one picture with Mary Smith there like bowing as Lama Zopa was going by so if you want to check it out you know our friend Mary for people who know Mary it's a really cute real Report an error in the passage at 2:17:39 Highlight the passage at 2:17:39