Special Insight 3: Wisdom of Emptiness (15 November 2011)

· · · silence, 12 minutes

12:26 A wish to free these beings from that suffering. We Report an error in the passage at 12:26 Highlight the passage at 12:26

12:38 can't do perfectly right now because Report an error in the passage at 12:38 Highlight the passage at 12:38

12:54 we still have obscurations. That Report an error in the passage at 12:54 Highlight the passage at 12:54

13:05 was the best way to help everyone. We Report an error in the passage at 13:05 Highlight the passage at 13:05

13:22 aspire to attain complete enlightenment of Report an error in the passage at 13:22 Highlight the passage at 13:22

13:28 all sentient beings. Report an error in the passage at 13:28 Highlight the passage at 13:28

· · · silence, 1 minute

14:23 So we'll start with a praise to Manjushri on the first page of the White Book. Report an error in the passage at 14:23 Highlight the passage at 14:23

14:44 Obeisance to my guru and protector Manjushri. Who holds to his heart a scriptural text symbolic of his seeing all things as they are. Whose intelligence shines forth as a sun unclouded by delusions or traces of ignorance. Who teaches in 60 ways with a loving compassion of a father for his only son. All creatures caught in the prison of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. Report an error in the passage at 14:44 Highlight the passage at 14:44

15:09 You, whose dragon thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma, who wields the sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You, whose princely body is adorned with the 112 marks of a Buddha, who has completed the stages achieving the highest perfection of a bodhisattva. Report an error in the passage at 15:09 Highlight the passage at 15:09

15:35 Who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 15:35 Highlight the passage at 15:35

15:48 With the brilliance of your wisdom, O compassionate one, illuminate the darkness in closing my mind. Enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. And then the Heart Sūtra in the Golden Book. On page 76, Report an error in the passage at 15:48 Highlight the passage at 15:48

16:27 I prostrate to the Arya triple gem. Thus did I hear at one time, the Bhagavan was dwelling on mass vultures mountain in Rajgriya to the 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 16:27 Highlight the passage at 16:27

16:47 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 16:47 Highlight the passage at 16:47

17:15 He said that and the Bodhisattva Mahasattva Arya Avalokitesvara said this to the venerable Sharivadiputra. Sharivadiputra, 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 17:15 Highlight the passage at 17:15

17:37 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 17:37 Highlight the passage at 17:37

18:03 Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind, no visual form, no sound, no odor, no taste. No object of touch and no phenomenon. There is no I element and so on up to and including no mind element and no mental consciousness element. Report an error in the passage at 18:03 Highlight the passage at 18:03

18:30 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 18:30 Highlight the passage at 18:30

18:58 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 should be known as truth since it is not false. Report an error in the passage at 18:58 Highlight the passage at 18:58

19:28 The mantra of the perfection of wisdom is declared. Tayata om gate gate paragate parasam gate bodhisattva. Shariputra, the bodhisattva, mahasattva should train in 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. Report an error in the passage at 19:28 Highlight the passage at 19:28

19:54 It is like that. It is like that. One should practice the profound perfection of wisdom just as you have indicated. Even the Tatatikas rejoice. The Bhagavan having thus spoken, the venerable Sharivadiputra, the Bodhisattva Mahasattva Arya Avalokiteshvara. And those surrounding in their entirety, along with the world of gods, humans, asuras and Gandharvas, were overjoyed and highly praised that spoken by the Bhagavan. Report an error in the passage at 19:54 Highlight the passage at 19:54

20:22 And then page 98, Refuge and Bodhicitta. Report an error in the passage at 20:22 Highlight the passage at 20:22

20:36 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 20:36 Highlight the passage at 20:36

21:00 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 21:00 Highlight the passage at 21:00

21:32 Okay. So, I mean, as we know, right, according to the Dharma, All of our problems, all of our difficulties, actually I'm going to go a little bit above, one step backwards from what we normally talk about, are caused by two things. The second noble truth is the truth, true origins. What is the origin of suffering? Report an error in the passage at 21:32 Highlight the passage at 21:32

22:03 And what's the origin of all of our difficulties? Two things. There's ignorance. But before that, according to the truth of origins, it's karma and mental afflictions. It's because of karma that we experience difficult people in our lives, illness, maybe not enough money, losing a job. All those things are due to karma. Report an error in the passage at 22:03 Highlight the passage at 22:03

22:39 But why those things are experienced is because we've created that karma from the force of mental afflictions. Mental afflictions are the primary source of all our problems, right? We can trace all of our problems down to mental afflictions. So our minds, right? Our minds created all of our problems. Our minds, not the external. Report an error in the passage at 22:39 Highlight the passage at 22:39

23:10 Not the irritating person or the economy or the president or those politicians. I mean their conditions, their contributing conditions. But ultimately we would not be experiencing those if we hadn't created the karma. And we wouldn't have created that karma if we hadn't had mental afflictions arise. Report an error in the passage at 23:10 Highlight the passage at 23:10

23:30 So mental afflictions, anger, irritation, jealousy, greed, arrogance. All of those things, right? So most of those things we recognize are disturbed states of mind, right? They're not peaceful states of mind. They're not causes of happiness, right? Anger, it's not too difficult to see that anger is a cause of suffering, right? Report an error in the passage at 23:30 Highlight the passage at 23:30

24:03 Irritation also, jealousy. Report an error in the passage at 24:03 Highlight the passage at 24:03

24:09 Attachment though, attachment. Attachment's more difficult, right? Attachment. Do we really believe that attachment? There's a cause of suffering. That one's hard, yeah? I mean, we really feel it when we don't get our object of attachment, right? Then we feel the suffering, right? I really, really want whatever it is, that meal or that person in my life or that job or that house or that whatever, right? Report an error in the passage at 24:09 Highlight the passage at 24:09

24:42 And we don't get it. So then we understand that that's suffering. Not getting our object of attachment is suffering. But just attachment itself, it's harder to see, right? Because if we're getting what we want, then it's harder to see that it's a cause of suffering, right? Report an error in the passage at 24:42 Highlight the passage at 24:42

25:01 So as long as things are going our way, we think that there's no problem with saṃsāra. Yeah. But attachment has stickiness, right? Attachment isn't peaceful, right? It's not a peaceful state of mind, right? We're experiencing pleasure. We're really enjoying that pleasure, the pleasure of the massage or the pleasure of the compliment that I just got or the pleasure of someone's company or, you know, we're experiencing the pleasure. Report an error in the passage at 25:01 Highlight the passage at 25:01

25:35 But what's underneath that if there's attachment? Report an error in the passage at 25:35 Highlight the passage at 25:35

25:47 Yeah, microphone, microphone, microphone. Who's got the mic? Report an error in the passage at 25:47 Highlight the passage at 25:47

25:56 Is it? Yep. Well, no, if I say it and I'm wrong, then it's recorded. For all prosperity. Yeah, really, I know. What am I attached to? Just throw it back at her. Really. Report an error in the passage at 25:56 Highlight the passage at 25:56

26:16 Now I'm so nervous. What's the question? That's right. Well, underneath the attachment is fear and ego and I would say mostly fear. Yeah, there's a lot of fear, right? Yeah. Anxiety. Oh. Report an error in the passage at 26:16 Highlight the passage at 26:16

26:31 Okay, I have it now. I hope I don't lose it or I hope I get it again. Oh, I just really enjoyed that vacation. When's the next one? I really enjoyed spending time with that person. Gosh, I really hope that we get to spend a lot more time together. It's not the sense of complete fulfillment like, oh. Oh yeah, that was great. I never need that again. I'm completely fulfilled. It's the opposite. It's like, that was great. Give me more, as Peter is saying, right? Report an error in the passage at 26:31 Highlight the passage at 26:31

27:08 I want more of that. So I think it's a big, big kind of milestone when we really see attachment as being a source of suffering. That mind that's constantly wanting more, that's constantly wanting more. Report an error in the passage at 27:08 Highlight the passage at 27:08

27:32 Completely satisfied, right? Always having that anxiety, fear, dissatisfaction underneath. Report an error in the passage at 27:32 Highlight the passage at 27:32

27:42 That's just not a peaceful way to live. Never being satisfied. And that's the deal with samsaric pleasures, right? They can give us some temporary relief from problems, from the hardships, but they can never give us any lasting satisfaction and lasting things. Report an error in the passage at 27:42 Highlight the passage at 27:42

28:09 But we can enjoy them, right? Like we enjoy a nice sunset, right? Or a rainbow. Great joy and appreciation and letting it go, right? Letting it free. So that's part of our training, right? Experiencing the joy without the stickiness, without the having to have more, right? And so one of the practices is right. Report an error in the passage at 28:09 Highlight the passage at 28:09

28:40 Enjoying it and then offering it, right? Mentally offering it. Offering it to all sentient beings. Report an error in the passage at 28:40 Highlight the passage at 28:40

28:49 Offering it to help counteract that stickiness. Report an error in the passage at 28:49 Highlight the passage at 28:49

28:58 So the deeper we see that the mental afflictions, all of the mental afflictions just disturb our peace of mind, then the more motivated we are to get rid of them. Report an error in the passage at 28:58 Highlight the passage at 28:58

29:11 The more we see that attachment is pleasure, right? It's the source of happiness. Then we're not... We're motivated to get rid of it, as well as if we think the problems are coming from the outside. We're not so motivated to work on our minds, right? Report an error in the passage at 29:11 Highlight the passage at 29:11

29:31 Because we have to fix the problem outside. Well, often we need to do that too, but we need to work with them. Report an error in the passage at 29:31 Highlight the passage at 29:31

29:43 Okay, Peter's got his hand up. Report an error in the passage at 29:43 Highlight the passage at 29:43

29:51 It's right next to you. Thank you. No, it's just if I try to get up and find it, I'll end up tripping all over everybody. The fallout's worse than... Thank you. No, I just had an insight about that, that if we don't start practicing giving up our attachment, or as you're saying, offering it as soon as we have a pleasurable experience, the attachment can actually, in some people, turn into a pathology, like the acquisition of something beautiful can turn into a hoarding complex. Report an error in the passage at 29:51 Highlight the passage at 29:51

30:22 People that overeat, people that enjoy a good meal can end up becoming overeaters, or, you know, too many... Encounters can turn into sexual addiction. You can see people around you or people in your life who that attachment has gotten to the point where it becomes a pathology, which can follow you into your next life or just cause real hell in your life this time around. Report an error in the passage at 30:22 Highlight the passage at 30:22

30:49 And we all have those seeds in us. Well, we all have that to a greater or lesser extent, right? Good Report an error in the passage at 30:49 Highlight the passage at 30:49

31:01 point. We all have to be careful. I mean, attachment happens immediately. Right? You enjoy something. And it can be self-conscious. Yeah, self-conscious. Self-conscious. Subconscious. Sorry. Right? Subconscious. Right? Like, oftentimes we don't even realize we're attached until we're not getting it. It's like, oh, I didn't even know I was attached to that. I didn't know I was attached to having chocolate after lunch until I couldn't have chocolate. Report an error in the passage at 31:01 Highlight the passage at 31:01

31:37 Then it's like craving. It just, you know, it's just subconscious, it's just so instinctive. Report an error in the passage at 31:37 Highlight the passage at 31:37

31:49 It's funny to talk about this right before the Christmas season too, but there's been a lot in the last couple of years written about the nature of our consumer economy in advertising and how deep inside that message of advertising is a message of you should be dissatisfied. You're not good enough. You will be better when you go to the mall and buy X or Y or Z. And then next week it's something different. There's a continual message of trying to get people to feel dissatisfied on a subconscious level so that they will shock. Report an error in the passage at 31:49 Highlight the passage at 31:49

32:23 And a conscious level. And a conscious level. Yeah. Right. So we're at odds with it against the society, this particular society in time, I think. Oh, I mean, yeah. I mean, advertising is... Totally working on our attachment. Our whole grasping, craving, grasping. Our whole economy is based on it. If we don't spend, oh, people need to spend money, right? Otherwise, our economy is going to collapse, right? So, yeah, so, yeah, non-attachment will be damaging to our economy. Report an error in the passage at 32:23 Highlight the passage at 32:23

33:06 Anyway, so. Report an error in the passage at 33:06 Highlight the passage at 33:06

33:15 Right, so the root of all of these mental afflictions, including attachment and anger and all that, is the misconception of reality. This mistaken way of viewing things. Believing that things are real and solid and intrinsically existing. Believing that this is really a cup. This is a cup right here. This is a clock right here. This is a table right here. This is me right here. The big one, right? Report an error in the passage at 33:15 Highlight the passage at 33:15

33:54 The me. The me that needs to be satisfied, right? The me that needs to be fulfilled. The me that needs to feel pleasure. And the me that needs to avoid pain. And the me who wants to feel meaning in my life. And the me who wants... Right. So we're in the desire realm, so we're constantly following pleasure. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:18 And trying to avoid pain. Worldly mundane concern which creates more and more saṃsāra. The grasping. When Report an error in the passage at 34:18 Highlight the passage at 34:18

34:37 we really see that then we really want to cut the ignorance. The magic solution for everything. Because the grasping at, okay what do we grasp at? The iPod or the... The iPad, sorry, the iPad. We don't really grasp at iPods anymore, yeah. Or the iPhone, the new iPhone, right? So a lot of people. The iPhone. So. Yeah, really? Yeah, isn't it? That's ironic, isn't it? Yeah. Report an error in the passage at 34:37 Highlight the passage at 34:37

35:13 So, yeah, so the I. I want an iPhone. Right. So we believe there's a real iPhone there and the real me that. will feel satisfied when I Report an error in the passage at 35:13 Highlight the passage at 35:13

35:40 Pretend this is an iPhone. Use your imagination. So it seems like there's an iPhone right here. Okay, that doesn't really work. You just can't get excited about a cup, can you? So that thing in Eric's hand right there, that iPad, right? It seems like he's holding, like there's... There's an iPad right there. Right there. There's an iPad there from its own side that you can write on, that you can do all sorts of cool stuff on. Report an error in the passage at 35:40 Highlight the passage at 35:40

36:24 You can take your notes and you can check your email at the same time when you get bored with the class and do your surfing. All that. So we think there's an iPad right there. We can see it. It's really there, right? We can see it. So why is there not an iPad? Right there. Just ask anybody. That's an iPad, right? It's right there. Report an error in the passage at 36:24 Highlight the passage at 36:24

36:53 And not even conventionally is there an iPad right there. Not even conventionally. Why? Report an error in the passage at 36:53 Highlight the passage at 36:53

37:13 Yeah, you can't find it. If you do ultimate analysis, you can't find it, right? What is the iPad? Is it the glass Report an error in the passage at 37:13 Highlight the passage at 37:13

37:28 on the screen? Is it the chip? Is it... Is it the atoms? Is the iPad the atoms? Is it the collection of the atoms? The collection of the atoms? The collection of which atoms? They're constantly changing, right? The iPad is actually constantly changing, right? Report an error in the passage at 37:28 Highlight the passage at 37:28

38:01 So the gross impermanence is every six months. The subtle impermanence is every moment. Report an error in the passage at 38:01 Highlight the passage at 38:01

38:13 Yeah. Yeah, well, Louis. right. Report an error in the passage at 38:13 Highlight the passage at 38:13

38:16 Every six months, it's changing every six months. Report an error in the passage at 38:16 Highlight the passage at 38:16

38:22 So, right. But the iPad, right? So how do we perceive iPad? We perceive some colors and shapes. Report an error in the passage at 38:22 Highlight the passage at 38:22

38:39 The mind imputes iPad. iPad comes from the mind. It doesn't come from the side of the object. There are atoms. And on that... On the basis we impute iPad. That collection of atoms isn't the iPad. Report an error in the passage at 38:39 Highlight the passage at 38:39

39:04 iPad comes from the mind. The mind imputes iPad. But the basis of the mental affliction is that we think it really is an iPad. It's an iPad there. It's an iPad imputed by the mind. The iPad is a label applied to an appearance. It's just a label applied to an appearance. iPad comes from the mind. Report an error in the passage at 39:04 Highlight the passage at 39:04

39:32 On a valid basis. But it isn't really an iPad. It's only an iPad from a certain perspective. It could be a tray to hold my drink. The owner of the iPad would maybe not like that very much. Report an error in the passage at 39:32 Highlight the passage at 39:32

39:58 But it could be a tray. It could be a writing table. It could be a frisbee. Report an error in the passage at 39:58 Highlight the passage at 39:58

40:10 It could be, right, an umbrella. But see, if we grasp onto it as being an iPad, it really is an iPad, then we might get upset that somebody's using it as an umbrella, right, or using it as a Frisbee. Report an error in the passage at 40:10 Highlight the passage at 40:10

40:31 But it's only an iPad from one perspective. But it can be many different things. So it's not an iPad from its own side. It's an iPad conventionally by a common agreement. Report an error in the passage at 40:31 Highlight the passage at 40:31

40:48 Are you going to claim it's really an iPad? No. Okay. Report an error in the passage at 40:48 Highlight the passage at 40:48

40:56 The pixels on the iPad reminded me of something I've taken away from this class. I was in the gym, actually, and they have TVs on the gym all the time, and it's just chaos, and Fox News was on. Report an error in the passage at 40:56 Highlight the passage at 40:56

41:10 So I was having an emotional reaction to it, and then I was realizing, okay, well, actually, what it is is just colors on a TV, right? It's pixels, and I was thinking about, like, if I was a cat... What would the television be to the cat? So I was imputing all these emotions onto it, and it's amazing. I just calmed down immediately. It's a very superficial level of it, but it made me think in a new perspective. Report an error in the passage at 41:10 Highlight the passage at 41:10

41:34 And I saw the pixels and the colors, not Fox News and all the emotional attachment to that. Yeah, that's great. I mean, that's so useful, right? Because all of the suffering came from our... Conceptual elaboration came from our thoughts, right? If we get back to the data, colors, shapes, sounds, etc., let go of the conceptual elaboration, let go of the stories, let go of the labels, it's not suffering from its own side. Report an error in the passage at 41:34 Highlight the passage at 41:34

42:10 It's not a cause of suffering. That's not a cause of suffering. The way we think about it is the cause of our suffering. Report an error in the passage at 42:10 Highlight the passage at 42:10

42:21 Some people watch Fox News and find it extremely pleasurable. Some of us don't. Report an error in the passage at 42:21 Highlight the passage at 42:21

42:31 And some of us, like a cat, wouldn't see it as pleasurable or not, right? So, oh maybe, yeah. Report an error in the passage at 42:31 Highlight the passage at 42:31

42:44 So, our stories, watching our thoughts, it's our thoughts that are creating our problems. The thoughts are creating all of our problems. Every single one of them are thoughts, are conceptions. Because all mental afflictions are thoughts. Anger, thought. Jealousy, thought. Attachment, thought. Ignorance, Report an error in the passage at 42:44 Highlight the passage at 42:44

43:16 the Dharma comes down to working with our thoughts. Report an error in the passage at 43:16 Highlight the passage at 43:16

43:26 So, anyway, so all of those mental afflictions are gone once we realize emptiness. That things don't exist from their own side, inherently. Report an error in the passage at 43:26 Highlight the passage at 43:26

43:42 That they're just labeled by thought. Report an error in the passage at 43:42 Highlight the passage at 43:42

43:47 Good and bad, does that come from the object or does that come from the mind? Report an error in the passage at 43:47 Highlight the passage at 43:47

43:56 Right and wrong, Report an error in the passage at 43:56 Highlight the passage at 43:56

44:03 but that's not the way we live, right? They really are wrong. I really am right. Report an error in the passage at 44:03 Highlight the passage at 44:03

44:16 It's just coming from the mind from a particular perspective. But if we're grasping onto that then as being true, then we suffer. Then we create mental afflictions. Report an error in the passage at 44:16 Highlight the passage at 44:16

44:32 And then the me. The me, right? There's a body in the mind. Is there a me other than the body and mind? Is there a me that owns the body and mind? Is there a me on the body and mind? Is there a me on the body and mind? Report an error in the passage at 44:32 Highlight the passage at 44:32

44:55 There's a me nowhere to be found. At all. Me is what? A label. A label by thought. Report an error in the passage at 44:55 Highlight the passage at 44:55

45:16 Feels like a lot more than just a label. Report an error in the passage at 45:16 Highlight the passage at 45:16

45:29 So we need to bring that down right from the intellectual level to the experiential level. Report an error in the passage at 45:29 Highlight the passage at 45:29

45:38 I want to share with you a little bit. Sorry, I'm getting off a bit. But Yangtze Rinpoche was at Land of Medicine Buddha over the weekend. He's a great Lama who's the founder, teacher, president of Maitrepa College up in Portland. Report an error in the passage at 45:38 Highlight the passage at 45:38

46:00 And I had a conversation with him because he... I wanted to talk to him about the two levels of the self of persons, experientially. The self-sufficient, substantially existent self, and the inherently existent self, right? Remember that there are those two levels that we need to refute. The coarser level is the self-sufficient, and the inherently existent is much more subtle. Report an error in the passage at 46:00 Highlight the passage at 46:00

46:29 So the self-sufficient self is, right, the, Report an error in the passage at 46:29 Highlight the passage at 46:29

46:39 well, actually, I've already said this. Report an error in the passage at 46:39 Highlight the passage at 46:39

46:50 So the self-sufficient self seems to be the guy in charge, the operator, the controller of the body and the mind, the I that has a body and mind, the I that's running the show, telling us to meditate, telling us to eat something. It seems like there's an I in there. Report an error in the passage at 46:50 Highlight the passage at 46:50

47:18 Behind the eyeballs, right? Kind of running, running everything. Report an error in the passage at 47:18 Highlight the passage at 47:18

47:25 Seems to be kind of a different nature from the body and mind. Like an eye that's right on top of the body and mind, right? We don't think that the eye is just the body and mind, right? We think there's a me that has a body and mind. A me running the show. It's like oftentimes people, when we have teachings on emptiness, inevitably somebody brings up... Report an error in the passage at 47:25 Highlight the passage at 47:25

47:53 The observer, right? The observer that's watching us meditate. The observer that's watching the thoughts. Like there's a real I there that's watching the thoughts. Well, that's the self-sufficiency. That's a self that doesn't exist. We just think that it does. That we think that there's an I that's running the show, that has a body and mind that's running the show. Report an error in the passage at 47:53 Highlight the passage at 47:53

48:30 And that's also the I that we identify with. Because we have this tendency of identification, like I am like this. I am male or I am female and I am a nice person and I am an intelligent person and I am whatever. You know, a teacher, a lawyer, a doctor, you know, all of the different ways that we identify ourselves with. I am this kind of person. Report an error in the passage at 48:30 Highlight the passage at 48:30

49:12 There's an ever-changing body. There's an ever-changing mind. Who is this I am business? That identification, I think is the self-sufficient, substantial existence self, that nice, gay, straight body. Report an error in the passage at 49:12 Highlight the passage at 49:12

49:36 Whatever. Beautiful person, smart person, kind person. All of those kinds of things. We have this kind of concrete self-identity. Report an error in the passage at 49:36 Highlight the passage at 49:36

49:52 Is there a person like that? Report an error in the passage at 49:52 Highlight the passage at 49:52

50:00 It's just a label that we give to this constantly changing body and mind. And the person that exists is a product of causes and conditions. Report an error in the passage at 50:00 Highlight the passage at 50:00

50:14 When causes and conditions come together, Then, you know, certain causes and conditions, then we, you know, then we're kind. But other causes and conditions come together and we're not so kind. Right? Causes and conditions came together and we're male or female in this life. We identify ourselves with that. Report an error in the passage at 50:14 Highlight the passage at 50:14

50:36 Well, or transgender. But when causes and conditions change, you know, next life we could be something very different. Right? Report an error in the passage at 50:36 Highlight the passage at 50:36

50:50 So. Product of causes and conditions. Report an error in the passage at 50:50 Highlight the passage at 50:50

50:57 So that's the self-sufficient. Substantial goodness. I think that's underneath most of our attachment, most of our pride, fear. Report an error in the passage at 50:57 Highlight the passage at 50:57

51:17 That's the strong eye that comes up, I think, most of the time. What? You accused me of doing that? I wouldn't do something like that. So it's useful to refute that one first because that one's easier to see. And, you know, so check. Check and see where is that person. The inherently existent person is much more subtle. Report an error in the passage at 51:17 Highlight the passage at 51:17

51:42 It's the one that seems to be on the body and mind. Seems to be, right, mixed, completely mixed with the body and mind. Report an error in the passage at 51:42 Highlight the passage at 51:42

51:57 Like if we look in a mirror, you know, and the reflection comes back. It appears as if there's me right there. With the body and mind, right? And a me appearing back out at me. Out from the mirror, right? A me right there with the body and mind. Mixed with the body and mind. It doesn't appear as if the me is coming from my mind, but it appears as if that reflection is me. Report an error in the passage at 51:57 Highlight the passage at 51:57

52:33 Or like a picture of a group of people, you know. And we're in it. That's me. As if there's a me right there with the body in mind. Report an error in the passage at 52:33 Highlight the passage at 52:33

52:51 No, there isn't a me right there with the body in mind. The me comes from thought. Imputation, right? Colors and shapes appear. Me is just a thought on that appearance. But everything appears that way, right? Everything appears as if there's a cup right here and there's a... A clock right here and a table right here and a tanka right there and a person right here. It's always appeared that way and that's mistaken. Report an error in the passage at 52:51 Highlight the passage at 52:51

53:27 So all of these things, so we'll get back to the two truths. All of these things that we perceive, concealer truths, concealer truths. Report an error in the passage at 53:27 Highlight the passage at 53:27

53:42 So we have the two truths, right? Ultimate truth and concealer truths. Oftentimes translated as conventional truth or relative truth. I'm using concealer truth because of what we talked about last week which we'll review. Ultimate truth is the ultimate way things exist, right? Emptiness is ultimate truth. Everything else that exists is a concealer truth. Report an error in the passage at 53:42 Highlight the passage at 53:42

54:10 So everything that exists is either an ultimate truth or a concealer truth. Everything that exists is one of these truths. Report an error in the passage at 54:10 Highlight the passage at 54:10

54:25 Nothing is both. An ultimate truth and a conventional truth or a concealer truth. And nothing that exists is neither. Report an error in the passage at 54:25 Highlight the passage at 54:25

54:39 Non-existence are neither. But nothing that exists is neither. So clocks, cups, people, me, or a concealer truth. Report an error in the passage at 54:39 Highlight the passage at 54:39

54:55 So what was the meaning of truth that we talked about last time? What is a truth? Report an error in the passage at 54:55 Highlight the passage at 54:55

55:05 Yeah, it exists the way it appears. Exactly. So are both of these actually truths? Report an error in the passage at 55:05 Highlight the passage at 55:05

55:19 Microphone. Report an error in the passage at 55:19 Highlight the passage at 55:19

55:25 We decided that one of the two truths is in fact not a truth. Right. The only truth is not a truth. Right. So it's a quotation mark truth. Right. It's just called a truth. Yeah, exactly. So ultimate truth, right? Emptinesses are actually truths because they exist the way they appear to the direct realization, right? Report an error in the passage at 55:25 Highlight the passage at 55:25

55:49 To the direct procedure. Emptiness, when you directly realize emptiness, it appears as not inherently existent and it's not. Report an error in the passage at 55:49 Highlight the passage at 55:49

56:03 Everything else appears as inherently existent and it isn't. Everything is a concealer truth in that it's only true for ignorance. Report an error in the passage at 56:03 Highlight the passage at 56:03

56:27 The ignorance Believing that things exist from their own side. The ignorance that believes that things exist inherently. The ignorance that believes that there really is a me here. Report an error in the passage at 56:27 Highlight the passage at 56:27

56:44 For that ignorance, these things are true. They exist the way they appear. Because ignorance thinks they exist inherently and they don't. So they're not really truths. They're only truths for a concealer. A concealer is the ignorance. Grasping at inherent existence. So they're only true for ignorance, but they're not actually true. Report an error in the passage at 56:44 Highlight the passage at 56:44

57:14 They're not true because they're deceptive. So everything that we perceive, until we directly realize emptiness, every single one of our perceptions has an element of mistake. Report an error in the passage at 57:14 Highlight the passage at 57:14

57:32 It appears as existing inherently and it's not. Report an error in the passage at 57:32 Highlight the passage at 57:32

57:39 So that's what we talked about last time. So the The term concealer, well the term in Sanskrit is samvritti, samvritti, and the term in Tibetan is gunsob, gunsob. Report an error in the passage at 57:39 Highlight the passage at 57:39

58:05 So we talked about three meanings of that, samvritti or gunsob, Report an error in the passage at 58:05 Highlight the passage at 58:05

58:14 the first one being a concealer of suchness, a concealer of suchness, gunsob or samvritti. A concealer of emptiness, covering up, obscuring emptiness, obscuring the nature of reality. Report an error in the passage at 58:14 Highlight the passage at 58:14

58:39 That is the meaning when we use the word gunzo por samvritti in the context of the two truths. The meaning is a concealer of emptiness, concealer or obscure of the nature of reality, which is why I'm using the term concealer truth. truth opposed to conventional truth. This is the meaning, according to Lama Tsongkhapa. Another meaning of samvritti is mutually dependent or interdependent objects. Report an error in the passage at 58:39 Highlight the passage at 58:39

59:14 It's dependent, it's relative. Things exist relatively. Report an error in the passage at 59:14 Highlight the passage at 59:14

59:23 Hence one of the translations, relative truth. But that's not the meaning in the context of the two truths. That's not the meaning that they're talking about here. Report an error in the passage at 59:23 Highlight the passage at 59:23

59:35 And the last. The third meaning is worldly designation or worldly renown, right? By convention, by worldly renown, we consider this a cup. It's not really a cup from its own side. We just consider it a cup and we use it as a cup, but we could use it as a vase or we could use it as a stand for, you know, the clock. Report an error in the passage at 59:35 Highlight the passage at 59:35

1:00:03 We could use it for many things, but conventionally we consider it a cup, right? Only by convention, right? It's not really a cup. It's not a cup from its own side. It's just convention. A worldly designation. Report an error in the passage at 1:00:03 Highlight the passage at 1:00:03

1:00:18 So one thing I didn't talk about last time is just the etymology of the Tibetan term. So gun means all. All, A-L-L. Report an error in the passage at 1:00:18 Highlight the passage at 1:00:18

1:00:36 Zop means concealing or obscuring. So this is... This is an all-concealing truth. It's not even a truth. It's just called a truth. So it's all-concealing. It conceals the nature of reality. So this is very useful to help us not believe so strongly in appearances, right? This is, yeah, it's a cup conventionally, but that's not the real nature of it. The real nature of it is empty. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:01:18 Empty of existing from its own side. Report an error in the passage at 1:01:18 Highlight the passage at 1:01:18

1:01:24 We think this is me, but that's not the real, it's not really me. It's just a convention. Report an error in the passage at 1:01:24 Highlight the passage at 1:01:24

1:01:36 The way this really exists is empty from its own side. Report an error in the passage at 1:01:36 Highlight the passage at 1:01:36

1:01:51 So then we get to, if you're following in the text, Report an error in the passage at 1:01:51 Highlight the passage at 1:01:51

1:01:59 right, okay. So I want to review something on the... The bottom of page 289 and the top of page 290. So we're talking about these concealer truths. So on the bottom of page 289, Chandrakirti says, in this way, these concealer truths are posited provisionally under the power of afflictive ignorance. Report an error in the passage at 1:01:59 Highlight the passage at 1:01:59

1:02:28 Provisionally under the power of afflictive ignorance. Going over to page 290, I'm going to change the translation a bit, where it says this statement does not indicate. So it does not indicate that the positing of concealer truth as existent is positing their existence by ignorance. What does that mean? The positing of concealer truth as existent is a positing of their existence by ignorance. It's not saying that ignorance is positing that. Report an error in the passage at 1:02:28 Highlight the passage at 1:02:28

1:03:05 Or asserting that or positing it as existing as a concealer truth. Ignorance isn't, Report an error in the passage at 1:03:05 Highlight the passage at 1:03:05

1:03:18 it's not that the existence of this as a cup conventionally is posited by ignorance. Report an error in the passage at 1:03:18 Highlight the passage at 1:03:18

1:03:30 What, you know, who establishes the cup as existing validly, conventionally? Is it ignorance? Report an error in the passage at 1:03:30 Highlight the passage at 1:03:30

1:03:45 It's not. So the point here is it's not ignorance that's establishing this is validly a cup conventionally. It's a conventional valid cognizer. It's a valid cognizer. Ignorance isn't a valid cognizer. It's a valid cognizer of conventionalities that asserts it, that posits the existence of cup. Report an error in the passage at 1:03:45 Highlight the passage at 1:03:45

1:04:11 So we're not saying that whatever ignorance posits as existing. is true, or I shouldn't say, exists. That's just explaining the term concealer truth. Report an error in the passage at 1:04:11 Highlight the passage at 1:04:11

1:04:30 The term concealer truth is just explaining that these are truths only for ignorance. But that doesn't mean that ignorance is positing concealer truths as existing. Report an error in the passage at 1:04:30 Highlight the passage at 1:04:30

1:04:47 What actually posits... Concealer truth as validly existing is a conventional valid cognizer. Report an error in the passage at 1:04:47 Highlight the passage at 1:04:47

1:04:57 So the term concealer truth is just an etymology of explaining why it's called a concealer truth, but it doesn't mean that ignorance is the one that establishes something as existing. Report an error in the passage at 1:04:57 Highlight the passage at 1:04:57

1:05:11 So for example, the cup that exists from its own side is posited by ignorance. Report an error in the passage at 1:05:11 Highlight the passage at 1:05:11

1:05:23 A cup existing from its own side or inherently is posited by ignorance. But it's not a concealer truth. It doesn't exist at all. Report an error in the passage at 1:05:23 Highlight the passage at 1:05:23

1:05:36 Things that don't exist at all are not concealer truths. For it to be a concealer truth, it has to exist. So it's a conventional valid cognizer that determines whether or not it exists. It's not ignorance that determines whether or not something exists. It's a conventional valid cognizer. So this is a subtle point, but does that make sense? Kind of. Report an error in the passage at 1:05:36 Highlight the passage at 1:05:36

1:06:09 So the word, Report an error in the passage at 1:06:09 Highlight the passage at 1:06:09

1:06:27 this is just an emology or just Report an error in the passage at 1:06:27 Highlight the passage at 1:06:27

1:06:34 ignorance that's positing it. It just means that it's true for ignorance because ignorance thinks it exists the way it appears. Report an error in the passage at 1:06:34 Highlight the passage at 1:06:34

1:06:46 It's only a truth for an ignorant consciousness. It's only a truth for a concealer. So a cup is a concealer truth. Report an error in the passage at 1:06:46 Highlight the passage at 1:06:46

1:07:00 The inherently existent cup is neither of the two truths. It's refuted by a conventional valid cognition. Well, actually, it's actually refuted by an ultimate valid cognition. Report an error in the passage at 1:07:00 Highlight the passage at 1:07:00

1:07:22 Kind of makes sense. Report an error in the passage at 1:07:22 Highlight the passage at 1:07:22

1:07:27 So that's one, one point. And the second point I talked about is, last time, is that, so one might think that, okay, for someone who has abandoned ignorance, then conventional truths aren't posited by those beings who have abandoned ignorance, since this is a truth for a concealer, right? So one might think, okay, well, if you've abandoned ignorance, then it's not a concealer truth for them or not a conventional truth for them. So for those beings who have abandoned ignorance, Report an error in the passage at 1:07:27 Highlight the passage at 1:07:27

1:08:09 They still exist, right? Cups, people, tables still exist as mere conventionalities. They're not true for them because they know they don't exist the way they appear. So cups, tables, persons exist conventionally, exist as a mere conventionality, but not as a conventional truth. They're not true for them. I shouldn't say, I shouldn't say. Report an error in the passage at 1:08:09 Highlight the passage at 1:08:09

1:08:39 Yeah, they're not true for those beings. But they are conventional truths in general because they're true for concealers or concealer truths. They're true truths for concealers. But for these beings who have abandoned ignorance, they're conventionalities, but they're not truths. Report an error in the passage at 1:08:39 Highlight the passage at 1:08:39

1:09:01 So in the term mere conventionality, it says, okay, they understand they're a conventionality. Mere refutes it being a truth. Report an error in the passage at 1:09:01 Highlight the passage at 1:09:01

1:09:13 It's a mere conventionality. It's a conventionality, but it's not a truth for them. It doesn't exist the way they appear. Report an error in the passage at 1:09:13 Highlight the passage at 1:09:13

1:09:25 So some subtle points there. And the microphone in the back to Hillary. Report an error in the passage at 1:09:25 Highlight the passage at 1:09:25

1:09:35 I'm forgetting sort of the definition of those who have abandoned ignorance. Is that someone who's like intellectually understood emptiness or is that an Arya being? I'm not sure who we're talking about. Yeah, I mean, so for someone who's, I think in this context, Report an error in the passage at 1:09:35 Highlight the passage at 1:09:35

1:10:00 I think this is someone who has real, well, abandoned afflictive ignorance. I would say it's probably, and I'm just guessing here, in this context, it's not talking about necessarily an arhat or... Or an eighth grand bodhisattva. It's talking about someone who's directly realized emptiness. Once you've directly realized emptiness, you no longer believe in appearances. Report an error in the passage at 1:10:00 Highlight the passage at 1:10:00

1:10:30 You no longer believe it's true. So I think as soon as you no longer believe that it's true, then things are mere conventionalities for you because they're not truths for you anymore. But that's just my... So like, even if you... Once or something and then you arise from the meditation and you see it that way. Yeah, because then you see things as being like illusions, right? They appear as inherently existent but you don't believe they are. Report an error in the passage at 1:10:30 Highlight the passage at 1:10:30

1:11:01 Because that's actually what this passage says from Chandrakirti. It says, for hearers... Solitary Realizers and Bodhisattvas who have abandoned afflictive ignorance and who see compositional factors, which is impermanent phenomena, as resembling the existence of mirror images and the like. Report an error in the passage at 1:11:01 Highlight the passage at 1:11:01

1:11:21 They are fabricated natures rather than truths because they do not exaggerate them as truly existent. So those beings here, solitary Realizers and Bodhisattvas who have abandoned afflictive ignorance and who see... Right? Things as resembling illusions. So I think that's an aria being. Report an error in the passage at 1:11:21 Highlight the passage at 1:11:21

1:11:52 Okay, let's not do that. All right. Okay. Report an error in the passage at 1:11:52 Highlight the passage at 1:11:52

1:12:04 So then on the bottom of page 290, Lama Tsongkhapa pretty much repeats what he was saying before, that that which is truth for the world in a concealing manner is a worldly concealer truth. Right? So concealer truths are only Truths for the world, right? The world who hasn't realized emptiness, right? These are only truths, cups and tables and me is only truth for the world who hasn't realized emptiness. Report an error in the passage at 1:12:04 Highlight the passage at 1:12:04

1:12:47 But it does not mean... So here, he says, worldly concealer truths should be understood as truths for the concealer, which is the ignorance explained earlier. They should not... Be understood as truly established conventionally. So this is a common misunderstanding that we think that things truly exist or inherently exist or ultimately or truly inherently exist from their own side conventionally but not ultimately. Report an error in the passage at 1:12:47 Highlight the passage at 1:12:47

1:13:25 Right? We all agree, at least in theory, that things don't exist from their own side ultimately but they don't even exist. Report an error in the passage at 1:13:25 Highlight the passage at 1:13:25

1:13:38 From their own side conventionally. Like when I was talking about the iPad. That iPad existing right there with its parts doesn't exist ultimately, doesn't exist conventionally. Report an error in the passage at 1:13:38 Highlight the passage at 1:13:38

1:13:57 This is where we can still hang on to things as something to hang on to. Okay, well that's not a cup. That's not a cup ultimately. That's not a cup, you know. Report an error in the passage at 1:13:57 Highlight the passage at 1:13:57

1:14:08 But it's really a cup conventionally. That's what we think. It's really a cup conventionally. We consider it a cup. It's a convention that's a cup. It's really a cup conventionally. Not even really a cup conventionally. That is where a lot of us don't go far enough with emptiness, which is why then it doesn't uproot our mental affliction because there's still something to hang on to. Report an error in the passage at 1:14:08 Highlight the passage at 1:14:08

1:14:35 Well, I'm really right conventionally. I know ultimately I'm not really right yet. It's just imputed by the mind. But conventionally I'm really right. So that doesn't really help. That doesn't really help our mental afflictions. Even conventionally we're not really right. Report an error in the passage at 1:14:35 Highlight the passage at 1:14:35

1:15:00 Yeah, even conventionally there isn't a real me, real essence of me, ultimately or conventionally. Report an error in the passage at 1:15:00 Highlight the passage at 1:15:00

1:15:17 Let's take a break. Report an error in the passage at 1:15:17 Highlight the passage at 1:15:17

1:15:24 Wow. Report an error in the passage at 1:15:24 Highlight the passage at 1:15:24

1:15:40 created was non-existent. Report an error in the passage at 1:15:40 Highlight the passage at 1:15:40

1:15:54 Well, welcome. Report an error in the passage at 1:15:54 Highlight the passage at 1:15:54

· · · silence, 1 minute

1:16:27 no, please. Report an error in the passage at 1:16:27 Highlight the passage at 1:16:27

· · · silence, 2 minutes

1:18:24 you offer her right and left? Report an error in the passage at 1:18:24 Highlight the passage at 1:18:24

· · · silence, 1 minute

1:19:30 Thank you. Report an error in the passage at 1:19:30 Highlight the passage at 1:19:30

1:19:40 there's a light. Report an error in the passage at 1:19:40 Highlight the passage at 1:19:40

· · · silence, 1 minute

1:20:43 I mean, I, I like, I mean, I have. Thank you. Report an error in the passage at 1:20:43 Highlight the passage at 1:20:43

· · · silence, 9 minutes

1:29:23 on, but it's being on. I know. I love this. Report an error in the passage at 1:29:23 Highlight the passage at 1:29:23

1:29:47 Oh wow, those brownies were conventionally very good. Report an error in the passage at 1:29:47 Highlight the passage at 1:29:47

1:29:56 Thank you. Report an error in the passage at 1:29:56 Highlight the passage at 1:29:56

1:30:21 So nothing is truly established, nothing is inherently existent, existent from its own side, even conventionally. So nothing. good. Report an error in the passage at 1:30:21 Highlight the passage at 1:30:21

· · · silence, 1 minute

1:30:43 So there was this person in my other class that asked a question that I thought was a very useful question to explore. So she said, why is it that... Report an error in the passage at 1:30:43 Highlight the passage at 1:30:43

1:31:01 Realizing emptiness destroys the mental afflictions, right? It destroys attachment and anger and irritation and pride and jealousy. But it doesn't destroy our love and compassion for others. Report an error in the passage at 1:31:01 Highlight the passage at 1:31:01

1:31:21 So, what do you think? Report an error in the passage at 1:31:21 Highlight the passage at 1:31:21

1:31:30 Peter, the microphone is right. Report an error in the passage at 1:31:30 Highlight the passage at 1:31:30

1:31:37 Because love and compassion in their ultimate sense are not tied to the attachments. They're not tied to... False appearances. It's not tied to concealer truths. It's the clear light. It's tied to the ultimate nature of things, the dharmadatu. Report an error in the passage at 1:31:37 Highlight the passage at 1:31:37

1:31:59 I think it's integral to the nature of how things actually are. Okay. That's my stab at it. Okay. Good. That's a good start. Hillary. Report an error in the passage at 1:31:59 Highlight the passage at 1:31:59

1:32:19 I'm not sure what occurred to me when you said that, and I don't know the right words, but like... Even though things don't exist truly, Report an error in the passage at 1:32:19 Highlight the passage at 1:32:19

1:32:38 there are actions and there are results. And when you see that, you feel compassion for people that are beings that are suffering because regardless of whether they exist inherently or even that suffering exists inherently, it's happening. I don't know how to put it, but anyway. Report an error in the passage at 1:32:38 Highlight the passage at 1:32:38

1:33:04 There's something in there that I don't know how to express, but there is something happening and you can see or experience suffering. I don't know. Turn that into the correct answer. People do experience suffering. Suffering isn't inherently existent, but people do experience suffering. Report an error in the passage at 1:33:04 Highlight the passage at 1:33:04

1:33:31 Well, love and compassion necessarily take you away from your ego and kind of erode. Your vision of the eye is the most important thing to cherish. So that's as far as I got. Okay. That's good. Report an error in the passage at 1:33:31 Highlight the passage at 1:33:31

1:34:01 And I think even if the things that folks who are suffering believe is causing their suffering, the things that they're suffering over don't inherently exist, it doesn't matter to them. They're real to them. Their suffering is occurring regardless of whether those things inherently exist or not. It's kind of like it doesn't have anything to do with it. Report an error in the passage at 1:34:01 Highlight the passage at 1:34:01

1:34:29 Even if I see it as totally empty, it doesn't change the fact that they're suffering. And they may not be inherently suffering, like permanently always suffering, but in that moment, like you say, they are experiencing suffering. So for what it's worth, I'd like that not to happen. So that seems like that wouldn't change even if I saw things as empty. Report an error in the passage at 1:34:29 Highlight the passage at 1:34:29

1:34:54 The suffering is empty but not unreal. It goes back to what Hillary was saying. Suffering is empty but it functions. Nothing exists from its own side but things function. Nothing exists from its own side. That's why it can function. We've talked about that. Report an error in the passage at 1:34:54 Highlight the passage at 1:34:54

1:35:21 The mental afflictions are predicated on seeing things in a false way. The mental afflictions are predicated on the false I, the I that doesn't exist. The I, the mental afflictions have as its basis a belief in a real Report an error in the passage at 1:35:21 Highlight the passage at 1:35:21

1:35:47 I, a real me, solid, concrete, existing from its own side, a real findable me. A real findable me. wants to be happy. A real findable me that thinks that thing is going to make me happy. Or a real findable me that thinks that that person has made me suffer. Report an error in the passage at 1:35:47 Highlight the passage at 1:35:47

1:36:18 Anger. That real person has made this real me suffer. Report an error in the passage at 1:36:18 Highlight the passage at 1:36:18

1:36:26 Do we have anger toward a constantly changing atoms? Constantly changing mental events that said something to a constantly changing set of atoms and mental events. Report an error in the passage at 1:36:26 Highlight the passage at 1:36:26

1:36:54 We don't, right? There has to be something to be angry at and something to be someone. There Report an error in the passage at 1:36:54 Highlight the passage at 1:36:54

1:37:07 has to be a me who's a solid me that's been harmed to have anger. Or a solid somebody who's been no harm. Report an error in the passage at 1:37:07 Highlight the passage at 1:37:07

1:37:22 Not like mist, right? Mist where you can't hang on to anything, right? It looks solid, but you try to grab on to something and there's nothing you can grab on to. To have a mental affliction, you must have something to grab on to. So mental affliction is based on a belief in a false person or event. Report an error in the passage at 1:37:22 Highlight the passage at 1:37:22

1:37:54 But mostly, it's a false me. The false I can't have a mental affliction unless there's something solid, inherently existent. Report an error in the passage at 1:37:54 Highlight the passage at 1:37:54

1:38:10 Also with ignorance, we have this sense of self and other. There's an other that's harming the me. This separation that independently exists in other and that independently exists in me. Report an error in the passage at 1:38:10 Highlight the passage at 1:38:10

1:38:33 Those are just labels. There's a constantly changing body and mind. There's a constantly changing body and mind. Interdependent. But then conceptually I decide this is me and that's other. And then the attachment aversion starts based on this duality between self and other. It's created by the conceptual mind, by thought. Report an error in the passage at 1:38:33 Highlight the passage at 1:38:33

1:39:03 I don't know if I told you this. There's a Lama that I saw recently who was exploring this issue. Why do we not connect with somebody else? Why do we not have a connection with somebody? Report an error in the passage at 1:39:03 Highlight the passage at 1:39:03

1:39:24 So he was saying thought. Report an error in the passage at 1:39:24 Highlight the passage at 1:39:24

1:39:30 Thought gets in the way. Thought. Just thought. Report an error in the passage at 1:39:30 Highlight the passage at 1:39:30

1:39:41 You know, it might be the thought, I mean my own projection of what he's saying. The thought irritating. The thought him as opposed to me. The thought I don't agree. The thought I don't like. The thought, right? Thought. It gets in the way of us connecting. Report an error in the passage at 1:39:41 Highlight the passage at 1:39:41

1:40:16 Is it on? Okay. Couldn't there also be a past life aversion? I mean, there are people that we've killed or who've killed us in a previous life. And you meet somebody and your hackles just go up and there's no rational thought basis for it. But we've all had that experience of somebody that just gives us the creeps. Report an error in the passage at 1:40:16 Highlight the passage at 1:40:16

1:40:35 And we cannot put a rational... Thought about it. So I do think there is a case where karma can create an aversion that's not related to thought. Well, no, because we have all met somebody who's given us the willies. And we don't know why. Yeah, I mean, karma, of course, plays into it, right? I mean, because there's certain people that we automatically feel attraction toward and automatically feel aversion toward. Report an error in the passage at 1:40:35 Highlight the passage at 1:40:35

1:41:07 The thought. I don't like that person creates the real barrier, right? Report an error in the passage at 1:41:07 Highlight the passage at 1:41:07

1:41:20 But wouldn't that also be caused by the thought in the past life that generated the karma to begin with? I hate this person so much I'm going to kill them. Yeah, yeah. Yeah, and there's, I mean, there's, anyway, we could get into that. But, you know, there are a lot of reasons why we don't like people, right? Because... Report an error in the passage at 1:41:20 Highlight the passage at 1:41:20

1:41:32 Yeah, yeah. Report an error in the passage at 1:41:32 Highlight the passage at 1:41:32

1:41:42 We have certain belief systems. People should behave in this way and they shouldn't behave in that way. People should dress in a particular way. They shouldn't speak in this way and they shouldn't walk in this way. We have all sorts of beliefs. And then our reaction to people is based on our belief systems, which are thoughts. Sooner or later it comes down to thought. Report an error in the passage at 1:41:42 Highlight the passage at 1:41:42

1:42:15 Thought that causes the problems, right? Okay, so anyway. Okay, so I kind of went off on that. But so back to the why our mental afflictions destroyed when we realize emptiness, but not love and compassion. So love and compassion is not necessarily based on having a solid, real, inherently existent being. Report an error in the passage at 1:42:15 Highlight the passage at 1:42:15

1:42:51 It's... Wishing for them to be happy. Wishing for them to not suffer. To be free from suffering. They can be constantly changing beings. And with the realization of emptiness that melts the border between self and other, there isn't this solid me and a solid you. We understand the interdependence. We understand that beings are dependent horizons. Report an error in the passage at 1:42:51 Highlight the passage at 1:42:51

1:43:25 They're dependent on causes and conditions. They're not really annoying, right? They're not annoying from their own side. They are suffering because they've created the causes of suffering. And we have even greater love and compassion for them because we see that they're suffering unnecessarily. Report an error in the passage at 1:43:25 Highlight the passage at 1:43:25

1:43:50 They're suffering because they have ignorance, because they're misunderstanding the way things exist. They're suffering because they have mental afflictions. Based on ignorance, because they have all of this conceptual elaboration, they don't have to experience any of that. So that brings about even more love and compassion. So you don't need to grasp onto a false I, self and other, right? Report an error in the passage at 1:43:50 Highlight the passage at 1:43:50

1:44:21 False, Report an error in the passage at 1:44:21 Highlight the passage at 1:44:21

1:44:25 non-existent, inherently existent person in order to feel love and compassion, where you do with a mental affliction. Mental affliction needs the grasping onto a solid, real, false person. Whereas love and compassion is even greater when you realize empty. Report an error in the passage at 1:44:25 Highlight the passage at 1:44:25

1:44:56 I mean, it's kind of a short answer, but a lot of the things that you guys said also is true. Report an error in the passage at 1:44:56 Highlight the passage at 1:44:56

1:45:04 And because people don't inherently exist, because suffering doesn't inherently exist, then people can change. People can remove their suffering. If they were inherently existent, then they couldn't change. But because they're not inherently existent, then there are things that we can do to help them. Report an error in the passage at 1:45:04 Highlight the passage at 1:45:04

1:45:31 Then they can remove their suffering. I Report an error in the passage at 1:45:31 Highlight the passage at 1:45:31

1:45:43 didn't get very far. Report an error in the passage at 1:45:43 Highlight the passage at 1:45:43

1:45:55 Yeah, the next section may be... Report an error in the passage at 1:45:55 Highlight the passage at 1:45:55

1:46:09 Okay, so there's this also misconception on the top of page 291. So one might think... That from the point of view of a concealer apprehending true existence, reality are emptiness and the two selves are truths. Report an error in the passage at 1:46:09 Highlight the passage at 1:46:09

1:46:32 So we might think that emptiness is a truth for a concealer because from the point of view of ignorance, emptiness exists. I'm not sure how that works. But anyway, one might think that emptiness is a truth of concealer instead of an ultimate truth. Report an error in the passage at 1:46:32 Highlight the passage at 1:46:32

1:46:56 Because ignorance can Report an error in the passage at 1:46:56 Highlight the passage at 1:46:56

1:47:01 apprehend it. Well, ignorance can study emptiness, right? Report an error in the passage at 1:47:01 Highlight the passage at 1:47:01

1:47:12 Or we might think that the two selves, right, the self of person, the self of phenomena are truths. Report an error in the passage at 1:47:12 Highlight the passage at 1:47:12

1:47:21 And so once again, we're saying no. It's not, right, that ignorance is what posits concealer truths as existing. It's a conventional valid cognizer that posits. Concealer truth is existing Report an error in the passage at 1:47:21 Highlight the passage at 1:47:21

1:47:40 so conventional valid cognizer does not posit emptiness as existing because it's an ultimate valid cognizer right the ultimate the valid cognizer investigating the way things actually exist right the final mode of existence a conventional valid cognizer can only posit the existence of cups and tables and things like that right without analysis Report an error in the passage at 1:47:40 Highlight the passage at 1:47:40

1:48:10 The ultimate valid cognizer, though, realizes the emptiness. So emptiness is an ultimate truth. It's a truth found by an ultimate valid cognizer. Report an error in the passage at 1:48:10 Highlight the passage at 1:48:10

1:48:27 And then the self of persons and the self of phenomena don't exist at all. So those are not positive by a conventional valid cognizer. So that's kind of reviewing what we already said in a different way. Report an error in the passage at 1:48:27 Highlight the passage at 1:48:27

1:48:51 So an ultimate truth. All right, so we talked about how every, right, the two truths can be posited on every single phenomenon. Conventional truth or conventional nature of cup is cup. Report an error in the passage at 1:48:51 Highlight the passage at 1:48:51

1:49:14 The ultimate truth or the ultimate nature is the emptiness of the cup, right? The emptiness of it existing from its own side. So the two truths can be posited on every phenomenon. Same with a cup, same with a person, right? Person would be the conventional truth. The emptiness of the person would be the ultimate truth. So the ultimate truth, Report an error in the passage at 1:49:14 Highlight the passage at 1:49:14

1:49:48 so Lama Tsongkhapa is saying is if this is illustrated for something like a sprout, the sprout's nature found by the reasoning consciousness perceiving the meaning of suchness or emptiness is the sprout's ultimate truth. So the... Nature that's found by the reasoning consciousness perceiving the meaning of emptiness. The reasoning consciousness perceiving the meaning of emptiness is the consciousness that posits ultimate truth. Report an error in the passage at 1:49:48 Highlight the passage at 1:49:48

1:50:28 So it's an ultimate truth for the reasoning consciousness perceiving emptiness. The emptiness, if we do it on the cup. The reasoning consciousness perceiving the emptiness of the cup. The cup is what posits the ultimate truth, whereas the cup is found by the conventional consciousness which comprehends a deceptive object. Report an error in the passage at 1:50:28 Highlight the passage at 1:50:28

1:50:58 The cup is found by a conventional consciousness, like our eye consciousness, that's apprehending a deceptive object, an object that doesn't exist the way it appears. It's apprehending a deceptive object. Report an error in the passage at 1:50:58 Highlight the passage at 1:50:58

1:51:14 So the two truths are posited by two different kinds of consciousnesses. Ultimate truth is posited by a reasoning consciousness analyzing the ultimate. Report an error in the passage at 1:51:14 Highlight the passage at 1:51:14

1:51:28 Conventional truth is posited by a conventional consciousness perceiving a deceptive object. Report an error in the passage at 1:51:28 Highlight the passage at 1:51:28

1:51:42 So another way of saying that is, right, so for an ordinary being, just looking at this thing without analysis, right, just taking it. Report an error in the passage at 1:51:42 Highlight the passage at 1:51:42

1:51:53 As it appears, it's a cup. Conventionally, it's a cup. Conventionally, the conventional truth of the cup is posited by a consciousness that's not analyzing for the ultimate nature of it. Report an error in the passage at 1:51:53 Highlight the passage at 1:51:53

1:52:16 So the conventional truth of the cup is found by an ordinary consciousness that's not analyzing for the ultimate nature of the reality. The ultimate nature that exists. Report an error in the passage at 1:52:16 Highlight the passage at 1:52:16

1:52:35 Whereas the ultimate truth of it is found by a reasoning consciousness analyzing the final way or the ultimate way it exists. Report an error in the passage at 1:52:35 Highlight the passage at 1:52:35

1:52:48 I'm getting blank stares. Report an error in the passage at 1:52:48 Highlight the passage at 1:52:48

1:52:54 So the two truths are found by two different kinds of consciousnesses, kinds of minds. One that's analyzing for the ultimate and one that's not. Is the easy way to put it, right? If it's analyzing for the ultimate nature, ultimate truth is found. If it's not analyzing for its ultimate nature, then it's conventional. Truth is found. Jessie. But then why does the cup exist on a conventional level, but the tablet computer over there does not exist on a conventional level? Report an error in the passage at 1:52:54 Highlight the passage at 1:52:54

1:53:37 It does exist on a conventional level. But it doesn't really exist on a conventional level. It only exists as being merely imputed by the mind. Right. I mean, it doesn't exist on an ultimate level, right? But I thought when we were talking about the iPad, and I get that the whole idea that the iPad, I mean, that's an imputation of the mind. Report an error in the passage at 1:53:37 Highlight the passage at 1:53:37

1:54:05 I mean, it's a brand. I mean, it's an object, right? Why did you say it doesn't exist on a conventional level? Or did I misunderstand that section? So the iPad and the cup are equivalent in that neither of them exist. This isn't really a cup, even on a conventional level. Right, because it could be a scoop or a flower pot or a doorstop. Report an error in the passage at 1:54:05 Highlight the passage at 1:54:05

1:54:36 It's not really an iPad on a conventional level. There is no cup right here, even on a conventional level, is what I was saying. It's not a cup right here on its part, on a conventional level. Even on a conventional level. It's, as Lama Zopa says, right? Report an error in the passage at 1:54:36 Highlight the passage at 1:54:36

1:54:59 It's a cup, as merely imputed by the mind. It's a cup. It's Report an error in the passage at 1:54:59 Highlight the passage at 1:54:59

1:55:11 not a cup. Or it's not a cup. It's a cup, but it's... Report an error in the passage at 1:55:11 Highlight the passage at 1:55:11

1:55:20 It's a cup, but it's not a cup. It's a cup. But it's hard when you can't see my finger, right? So if you're trying to, you know, make a book out of it, you know, in writing it doesn't quite work, right? It's a cup. It's a cup as merely imputed by the mind. It's not a cup coming from the side of the object. It's me as imputed by the mind, but it's not a me coming from the side. Report an error in the passage at 1:55:20 Highlight the passage at 1:55:20

1:55:48 Even conventionally. So that's what I was trying to say earlier. I don't know if that was clear, but yeah. So maybe I'm confusing something that we said earlier, but didn't we say earlier that nothing is both an ultimate truth and a concealer truth? Yeah. That seems like it's in tension with what you've just said here. There's an ultimate truth that the enlightened mind... Report an error in the passage at 1:55:48 Highlight the passage at 1:55:48

1:56:27 It has something to say about that basis there. It's empty of cupness. And then there's also this conventional truth that a conventional valid cognizer who may also have achieved emptiness will also say it's a cup labeling convention. People call that a cup. But I see it as empty. I see it as both things. Isn't that somehow, it seems like it's in tension with this other thing where it's not both. Report an error in the passage at 1:56:27 Highlight the passage at 1:56:27

1:56:55 Yeah, you know, that's something I want to address, but I think I don't have time to address that. Maybe I'll address that next class because I want to do a meditation and I want to answer that question properly. So can you remember that question for next time? But just a brief answer is... Report an error in the passage at 1:56:55 Highlight the passage at 1:56:55

1:57:24 So Report an error in the passage at 1:57:24 Highlight the passage at 1:57:24

1:57:29 last time we talked about how this is one entity but two natures on one entity. Cup and the emptiness of a cup. It's the same entity. You're looking at the same thing, but you composite two natures on it. Report an error in the passage at 1:57:29 Highlight the passage at 1:57:29

1:57:52 Cup and emptiness of a cup. It's like cup and the color of a cup. We can't say cup and the color of a cup is the same thing. Report an error in the passage at 1:57:52 Highlight the passage at 1:57:52

1:58:05 It's the same entity because you're looking at the same stuff, right? You can't have the color of the cup over here and the cup over here, right? It's the same entity. Report an error in the passage at 1:58:05 Highlight the passage at 1:58:05

1:58:18 What's called two isolates, right? So the conceptual mind can isolate out the color of the cup from the cup, but you're still talking about the same entity or the object or whatever. I mean, same stuff. You're still looking at the same stuff. It's similar with emptiness, is that there's a cup, and instead of the color of the cup, there's the emptiness of the cup. Report an error in the passage at 1:58:18 Highlight the passage at 1:58:18

1:58:48 Same entity, but different. Isolates. So if you're looking at it from one perspective, it's a cup. But then if you're looking at it from the final nature, it's empty of existing from its own side. The ultimate valid cognizer does not invalidate it being a cup. It invalidates it being a cup from its own side. Report an error in the passage at 1:58:48 Highlight the passage at 1:58:48

1:59:17 But it doesn't invalidate it being a cup conventionally. So, Report an error in the passage at 1:59:17 Highlight the passage at 1:59:17

1:59:29 it's like, you know, like emptiness is, is, is the, the, a characteristic or an attribute of the cup or the final way the cup exists, you know. It's like if we talk about the cup and the impermanence of the cup, right, we see that, you know, impermanence of the cup doesn't invalidate the cup. There's a cup and there's an impermanence of the cup. The impermanence of the cup isn't separate from the cup. And it's similar with emptiness. Report an error in the passage at 1:59:29 Highlight the passage at 1:59:29

2:00:02 There's a cup and there's emptiness of the cup. Emptiness of the cup doesn't invalidate the existence of the cup. It just invalidates the existence of it inherently. It's inherent existence. But I think we need more time to explore this. Can you impute emptiness? Report an error in the passage at 2:00:02 Highlight the passage at 2:00:02

2:00:27 Yep. Emptiness is also merely imputed by the mind. Emptiness also doesn't exist from its own side. It's merely imputed by the mind. Report an error in the passage at 2:00:27 Highlight the passage at 2:00:27

2:00:37 Yeah. Report an error in the passage at 2:00:37 Highlight the passage at 2:00:37

2:00:42 Interestingly, I don't know. Let's not. Sorry. So can we just run over a little bit if we do a meditation? Okay. I want to do a meditation on dependent arising, actually, because we never did one. Report an error in the passage at 2:00:42 Highlight the passage at 2:00:42

· · · silence, 1 minute

2:01:38 So do Report an error in the passage at 2:01:38 Highlight the passage at 2:01:38

2:01:42 I want to bring up in our minds? Now our self-image, like what would you say about yourself? Or how would you describe yourself to Report an error in the passage at 2:01:42 Highlight the passage at 2:01:42

2:02:02 someone who doesn't know you? How to identify yourself? Just Report an error in the passage at 2:02:02 Highlight the passage at 2:02:02

2:02:30 bring up that self-image. Report an error in the passage at 2:02:30 Highlight the passage at 2:02:30

· · · silence, 1 minute

2:03:32 So that probably feels pretty solid. The Report an error in the passage at 2:03:32 Highlight the passage at 2:03:32

2:03:50 mind that exists is a dependent arising, Report an error in the passage at 2:03:50 Highlight the passage at 2:03:50

2:03:56 dependent on causes and conditions. Report an error in the passage at 2:03:56 Highlight the passage at 2:03:56

2:04:02 It's dependent on our mother and our father. Report an error in the passage at 2:04:02 Highlight the passage at 2:04:02

2:04:21 The culture we Report an error in the passage at 2:04:21 Highlight the passage at 2:04:21

2:04:31 associated with, Report an error in the passage at 2:04:31 Highlight the passage at 2:04:31

2:04:41 education, Report an error in the passage at 2:04:41 Highlight the passage at 2:04:41

2:04:51 books we read, the movies we watched, Report an error in the passage at 2:04:51 Highlight the passage at 2:04:51

2:05:15 jobs that we took. Report an error in the passage at 2:05:15 Highlight the passage at 2:05:15

2:05:20 So there's this eye that's dependent on all these things, on these causes and conditions. And there's no eye that's not a product of these causes and conditions. Report an error in the passage at 2:05:20 Highlight the passage at 2:05:20

2:05:40 That's not dependent on causes and conditions. Report an error in the passage at 2:05:40 Highlight the passage at 2:05:40

2:06:13 Second level of dependent arising. This eye is dependent on its parts. Eye is dependent on the body and the mind. Report an error in the passage at 2:06:13 Highlight the passage at 2:06:13

2:06:37 There's no eye that's independent of the body and mind. Report an error in the passage at 2:06:37 Highlight the passage at 2:06:37

2:07:09 Eye is constantly changing body, constantly changing mind. Report an error in the passage at 2:07:09 Highlight the passage at 2:07:09

2:07:22 There's no eye that's independent of the constantly changing body and the constantly changing mind. Another Report an error in the passage at 2:07:22 Highlight the passage at 2:07:22

2:07:53 way of saying this is that the I is dependent on the earth element, Report an error in the passage at 2:07:53 Highlight the passage at 2:07:53

2:08:03 higher element, Report an error in the passage at 2:08:03 Highlight the passage at 2:08:03

2:08:08 outer element, Report an error in the passage at 2:08:08 Highlight the passage at 2:08:08

2:08:19 consciousness element. Report an error in the passage at 2:08:19 Highlight the passage at 2:08:19

2:08:25 No I other than, independent of, these six elements. Report an error in the passage at 2:08:25 Highlight the passage at 2:08:25

· · · silence, 1 minute

2:09:03 The third and last level of dependentizing, this I is dependent on imputation by thought, Report an error in the passage at 2:09:03 Highlight the passage at 2:09:03

2:09:16 dependent on labeling, Report an error in the passage at 2:09:16 Highlight the passage at 2:09:16

2:09:44 independent of, Report an error in the passage at 2:09:44 Highlight the passage at 2:09:44

2:10:12 separate from. Report an error in the passage at 2:10:12 Highlight the passage at 2:10:12

· · · silence, 1 minute

2:11:35 Any questions or comments? Report an error in the passage at 2:11:35 Highlight the passage at 2:11:35

2:11:50 All right. Okay. It's nice to look at it from different angles and do different meditations. Report an error in the passage at 2:11:50 Highlight the passage at 2:11:50

2:12:02 So that self-image thing isn't the most subtle level of I that we need to refute, but it's a good one, right? It's a big one to let go of. Report an error in the passage at 2:12:02 Highlight the passage at 2:12:02

2:12:28 Which me are you talking about? Report an error in the passage at 2:12:28 Highlight the passage at 2:12:28

2:12:35 Yeah. Yeah. All right. Me, that label. Report an error in the passage at 2:12:35 Highlight the passage at 2:12:35

2:12:48 Lovely from its own side. All right. So we'll dedicate it with Shantideva on page 246. Report an error in the passage at 2:12:48 Highlight the passage at 2:12:48

2:13:08 Me 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. Report an error in the passage at 2:13:08 Highlight the passage at 2:13:08

2:13:29 May those whose bodies are worn with toil be restored on finding repose. May the naked find clothing, the hungry find food. May the thirsty find water and delicious drinks. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. Who are sick and ill, quickly be freed from their ailments. Report an error in the passage at 2:13:29 Highlight the passage at 2:13:29

2:14:03 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 2:14:03 Highlight the passage at 2:14:03

2:14:30 none of which exist from their own side. Report an error in the passage at 2:14:30 Highlight the passage at 2:14:30

2:14:46 So also dedicate for the quick recovery of Lama Zopa Rinpoche and his long life. Report an error in the passage at 2:14:46 Highlight the passage at 2:14:46

2:14:59 of all of our spiritual masters. Report an error in the passage at 2:14:59 Highlight the passage at 2:14:59

2:15:30 Lots Report an error in the passage at 2:15:30 Highlight the passage at 2:15:30

2:15:52 of street noise this evening. Oh yeah, so next week there's no class. Well, this class isn't here, but Geshe Tashi Sering is here next week. Don't miss it, you guys. He's a wonderful teacher. He's a resident teacher in London. He rarely makes it here. This is only his second visit. He's wonderful. He's a relatively young Lama. Report an error in the passage at 2:15:52 Highlight the passage at 2:15:52

2:16:22 He teaches in English. He's very modern. Very, very, very wonderful. Good heart. It's very moving to get teachings from him. It's not a traditional kind of presentation. It's very accessible. Report an error in the passage at 2:16:22 Highlight the passage at 2:16:22

2:16:41 So I think it's at 7 o 'clock. Is it 7 o 'clock? 7 o 'clock next Tuesday on Compassion. So a great subject. Report an error in the passage at 2:16:41 Highlight the passage at 2:16:41

2:16:55 Treat. And we can see that you have Tuesday nights free. So in general. All right. Thank you. Have a good week. Happy Thanksgiving to you. Well, hopefully I'll see you next week. Report an error in the passage at 2:16:55 Highlight the passage at 2:16:55

2:17:19 It's a long drive for me. I'll see. He's going to be in San Jose on Monday. And he's at Vajrapani right now, so I might go home. Geshe-la is? Okay. Report an error in the passage at 2:17:19 Highlight the passage at 2:17:19

2:17:41 Yeah. Report an error in the passage at 2:17:41 Highlight the passage at 2:17:41

2:17:56 Thank you. 0-0-0? 0-0-0. Okay. At Hotmail.com. All right. Okay. Sure. Nice to meet you. Report an error in the passage at 2:17:56 Highlight the passage at 2:17:56

· · · silence, 1 minute

2:18:38 How's it going, Leslie? All right. Report an error in the passage at 2:18:38 Highlight the passage at 2:18:38

2:18:53 some place on the job, it would have not been better. Report an error in the passage at 2:18:53 Highlight the passage at 2:18:53

2:19:09 When will you find out? Report an error in the passage at 2:19:09 Highlight the passage at 2:19:09

2:19:15 Nice to meet you, take care. Operating it all. So we're miles apart. But last time they did this the finds it this is what you're getting. Report an error in the passage at 2:19:15 Highlight the passage at 2:19:15

2:19:27 good, now all you're trying to do is take everything away Report an error in the passage at 2:19:27 Highlight the passage at 2:19:27

2:19:36 see that one. Report an error in the passage at 2:19:36 Highlight the passage at 2:19:36

2:19:41 want to take away $12, they really don't want to take away $12, they just want to pay it. Report an error in the passage at 2:19:41 Highlight the passage at 2:19:41

2:20:01 it, like me. Report an error in the passage at 2:20:01 Highlight the passage at 2:20:01

2:20:07 what's going on right now? didn't make her meltdown. Report an error in the passage at 2:20:07 Highlight the passage at 2:20:07

2:20:22 But you're working on it. It seems like you're making progress. So it's good to continue that, right? right. Report an error in the passage at 2:20:22 Highlight the passage at 2:20:22

2:20:31 right, I'm like, yeah, what happens is I get depressed. And then I'm going to ask you. Yeah, Report an error in the passage at 2:20:31 Highlight the passage at 2:20:31

2:20:56 so it's not really clarity that's causing you this when you're in an unhappy state. Report an error in the passage at 2:20:56 Highlight the passage at 2:20:56

2:21:20 Yeah, it's... again for at least I can see that. still, I don't know how to feel. Report an error in the passage at 2:21:20 Highlight the passage at 2:21:20

2:21:22 Thank you. Yeah, well, the clarity. That takes time. Report an error in the passage at 2:21:22 Highlight the passage at 2:21:22

2:21:37 Good. Report an error in the passage at 2:21:37 Highlight the passage at 2:21:37

2:21:59 Sounds Report an error in the passage at 2:21:59 Highlight the passage at 2:21:59

2:22:05 like a mindfulness kind of guy. Yeah. So you're working on the physical level as well. And Report an error in the passage at 2:22:05 Highlight the passage at 2:22:05

2:22:18 yeah, and it's great. You have, right, those periods of clarity. Report an error in the passage at 2:22:18 Highlight the passage at 2:22:18

2:22:31 Oh, yeah. Report an error in the passage at 2:22:31 Highlight the passage at 2:22:31

2:22:48 I was sitting and I could feel like... tighten this drum roll. Report an error in the passage at 2:22:48 Highlight the passage at 2:22:48

2:22:57 part of your body that's, you know, anyway, it was weird. I sort of retreated before. Report an error in the passage at 2:22:57 Highlight the passage at 2:22:57

2:23:21 know, it's forever a new dog. It's not good. It's like infection. So really pay attention to the physicalness of it. He goes, yeah, I can see that that's probably your childhood. Report an error in the passage at 2:23:21 Highlight the passage at 2:23:21

2:23:35 That's what you think love is. So I started paying attention to it and then it used to be like a foot down and now it's more of a cross my feet right here. It's loosening. It's loosening then. What's really interesting is that if I'm able a lot of times now to let go of that, if I let go of that, then I lose the passion of the feeling. Report an error in the passage at 2:23:35 Highlight the passage at 2:23:35

2:24:04 But anyway, these are things that have never bubbled up before. Right. That's great. So, this is a lot different. Report an error in the passage at 2:24:04 Highlight the passage at 2:24:04

2:24:24 Clearly, there's tension. Mostly around Report an error in the passage at 2:24:24 Highlight the passage at 2:24:24

2:24:32 the head. Not people? Like, well, not like around Judith, because she is very loving and all that. It's not exactly, I'm not even sure it does come out, but it may be not in person. Report an error in the passage at 2:24:32 Highlight the passage at 2:24:32

2:24:52 they're just around pets. Report an error in the passage at 2:24:52 Highlight the passage at 2:24:52

2:24:57 like that. Report an error in the passage at 2:24:57 Highlight the passage at 2:24:57

2:25:01 open, you know, this way. Report an error in the passage at 2:25:01 Highlight the passage at 2:25:01

· · · silence, 1 minute

2:26:06 I haven't heard all the statistics, but that makes sense to me. Report an error in the passage at 2:26:06 Highlight the passage at 2:26:06

2:26:38 not be abusive, not be, mean, uh-huh, yeah. Report an error in the passage at 2:26:38 Highlight the passage at 2:26:38

2:26:47 Right, right, right. You have to have someone who's in the Yeah, uh-huh. Yeah, I mean it Yeah, that's a nice thought. Yeah, that's kind of like, oh, Report an error in the passage at 2:26:47 Highlight the passage at 2:26:47

2:27:07 if that's okay, that's not a bad thought. Report an error in the passage at 2:27:07 Highlight the passage at 2:27:07

· · · silence, 1 minute

2:27:40 You know, I mean, one thing that popped in my mind is maybe you can, before you do that, you can just start working with kids. Yeah. Report an error in the passage at 2:27:40 Highlight the passage at 2:27:40

· · · silence, 2 minutes

2:29:52 do it with a cull so I come out and you sort of come out and you don't know what you're like to do. Report an error in the passage at 2:29:52 Highlight the passage at 2:29:52