Special Insight 3: Wisdom of Emptiness (6 December 2011)

0:02 Letting the thoughts of the day subside, be Report an error in the passage at 0:02 Highlight the passage at 0:02

0:14 in the present moment. Report an error in the passage at 0:14 Highlight the passage at 0:14

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2:19 So most of us are still looking outside of ourselves. Report an error in the passage at 2:19 Highlight the passage at 2:19

2:43 Things can never bring us lasting happiness because Report an error in the passage at 2:43 Highlight the passage at 2:43

2:55 they're impermanent. Report an error in the passage at 2:55 Highlight the passage at 2:55

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3:27 Possessions, Report an error in the passage at 3:27 Highlight the passage at 3:27

3:31 entertainment, Report an error in the passage at 3:31 Highlight the passage at 3:31

3:35 jobs, Report an error in the passage at 3:35 Highlight the passage at 3:35

3:39 relationships, or Report an error in the passage at 3:39 Highlight the passage at 3:39

3:48 later, inevitably, Report an error in the passage at 3:48 Highlight the passage at 3:48

3:57 we'll all be lost Report an error in the passage at 3:57 Highlight the passage at 3:57

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4:44 to them or Report an error in the passage at 4:44 Highlight the passage at 4:44

4:50 we suffer. Report an error in the passage at 4:50 Highlight the passage at 4:50

5:15 So the only way to lasting happiness is to tame and train the mind, Report an error in the passage at 5:15 Highlight the passage at 5:15

5:42 afflictions which disturb the peace of the mind. So Report an error in the passage at 5:42 Highlight the passage at 5:42

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6:38 the way to uproot, eliminate the mental afflictions forever is to realize emptiness, Report an error in the passage at 6:38 Highlight the passage at 6:38

6:51 realize that nothing is substantial, Report an error in the passage at 6:51 Highlight the passage at 6:51

6:56 real, Report an error in the passage at 6:56 Highlight the passage at 6:56

7:01 intrinsically, independently existent. Report an error in the passage at 7:01 Highlight the passage at 7:01

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7:37 All sentient beings are suffering because they don't realize this. Report an error in the passage at 7:37 Highlight the passage at 7:37

8:12 So we can try to develop a motivation to realize emptiness, free ourselves from saṃsāra in Report an error in the passage at 8:12 Highlight the passage at 8:12

8:25 order to benefit as many beings as possible. Report an error in the passage at 8:25 Highlight the passage at 8:25

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9:04 I'll start with the Praise to Manjushri on the first page of the White Book. Report an error in the passage at 9:04 Highlight the passage at 9:04

9:30 Obeisance to my guru and protector Manjushri, who holds to his heart a scriptural text symbolic of his seeing all things as they are, whose intelligence shines forth as the sun, unclouded by delusions or traces of ignorance, who teaches in sixty ways with the loving compassion of a father for his only son, all creatures caught in the prison of saṃsāra, confused in the darkness of their ignorance, overwhelmed by their suffering. Report an error in the passage at 9:30 Highlight the passage at 9:30

9:55 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 it sprouts, 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 9:55 Highlight the passage at 9:55

10:20 Who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 10:20 Highlight the passage at 10:20

10:29 With the brilliance of your wisdom, O compassionate one, illuminate the darkness in closing my mind. Enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. And in the Gold Book, page 76, the Heart Sūtra. Report an error in the passage at 10:29 Highlight the passage at 10:29

11:06 I prostrate to the Arya Triple Gem. Thus did I hear at one time, the Bhagavan was dwelling on Mass Vultures Mountain in Rajgriya, together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called profound perception. Report an error in the passage at 11:06 Highlight the passage at 11:06

11:26 Also at that time, the Bodhisattva Mahasattva Arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature. Then through the power of Buddha, the Venerable Shariputra said this to the Bodhisattva Mahasattva Arya Avalokiteshvara, How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom? Report an error in the passage at 11:26 Highlight the passage at 11:26

11:53 He said that and the Bodhisattva Mahasattva Arya Avalokitesvara said this to the venerable Sharivadiputra. Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this. Correctly and repeatedly beholding those five aggregates also is empty of inherent nature. Form is empty, emptiness is form. Emptiness is not other than form. Report an error in the passage at 11:53 Highlight the passage at 11:53

12:20 Form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors and consciousness are empty. Shariputra, likewise all phenomena are emptiness, without characteristic, unproduced, unceased, stainless, not without stain, not deficient, not fulfilled. Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind, no visual form, no sound, no odor, no taste, no object of touch, and no phenomena. Report an error in the passage at 12:20 Highlight the passage at 12:20

12:58 There is no I element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation and path. There is no exalted wisdom, no attainment and also no non-attainment. Report an error in the passage at 12:58 Highlight the passage at 12:58

13:23 Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end point of nirvāṇa. All the Buddhas who dwell in the three times also manifestly completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. Report an error in the passage at 13:23 Highlight the passage at 13:23

13:49 Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared, tayata om gate gate paragate parasam gate bodhisoha. Report an error in the passage at 13:49 Highlight the passage at 13:49

14:12 Shariputra, the bodhisattva, mahasattva should train in the profound perfection of wisdom like that. Then the Bhagavan arose from that concentration and commended the Bodhisattva, Mahasattva, Arya, Avalokiteshvara, saying, Well said, well said, son of the lineage. It is like that. It is like that. One should practice the profound perfection of wisdom just as you have indicated. Even the Tadatagas rejoice. Report an error in the passage at 14:12 Highlight the passage at 14:12

14:36 The Bhagavan having thus spoken, the Venerable Sarivadiputra, the Bodhisattva, Mahasattva, Arya, Avalokiteshvara, and those surrounding in their entirety, along with the The world of gods, humans, Asuras and Gandharvas were overjoyed and highly praised that spoken by the Bhagavan. And then on page 98 is refuge in bodhicitta. Report an error in the passage at 14:36 Highlight the passage at 14:36

15:08 So Gishitashi Sering from London talks about how it's useful to first think about what kind of happiness am I looking for? Report an error in the passage at 15:08 Highlight the passage at 15:08

15:22 What is the happiness that I'm seeking before we take refuge? Report an error in the passage at 15:22 Highlight the passage at 15:22

15:33 Yeah. So what is the happiness that I'm seeking, Report an error in the passage at 15:33 Highlight the passage at 15:33

15:51 the worldly happiness, comfort or Report an error in the passage at 15:51 Highlight the passage at 15:51

16:10 something more lasting? Report an error in the passage at 16:10 Highlight the passage at 16:10

· · · silence, 2 minutes

17:56 I go for refuge until I'm enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I'm enlightened to the Buddha, the Dharma and the Supreme Assembly. By the merits I create through listening to the Dharma, may I become a Buddha in order to benefit all sentient beings. I go for refuge until I'm enlightened. Report an error in the passage at 17:56 Highlight the passage at 17:56

18:24 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 18:24 Highlight the passage at 18:24

18:44 Okay, so we've been talking about the two truths. Ultimate truth and the concealer truth. Report an error in the passage at 18:44 Highlight the passage at 18:44

18:55 Ultimate truths are emptinesses and concealer truths are everything else that exists. Report an error in the passage at 18:55 Highlight the passage at 18:55

19:05 And these two truths can be posited on each and every phenomenon. So they are the two natures of each and everything. So on the cup, we can posit the concealer truth, which is for example, the cup. As well as the ultimate truth, which is the emptiness of inherent existence of the cup. The emptiness of it existing from its own side. Report an error in the passage at 19:05 Highlight the passage at 19:05

19:42 Same with the table, same with the person, everything. The two truths are inseparable. They're the same entity. They are completely linked. Report an error in the passage at 19:42 Highlight the passage at 19:42

19:57 You can't have one truth without the other. They're always posited together. There's a conventional truth or the concealer truth, which is the basis or the substrate. Some people like that word. And then emptiness is the quality, the final way that that thing exists. So the concealer truth is the basis of emptiness. Report an error in the passage at 19:57 Highlight the passage at 19:57

20:24 And emptiness is how it exists. So emptiness isn't something over here and concealer truth is over there. They're always linked and they're always, what's the word? Report an error in the passage at 20:24 Highlight the passage at 20:24

20:45 Well, indispensably linked. Report an error in the passage at 20:45 Highlight the passage at 20:45

20:52 So concealer truths are what you find when you just look at an object without analyzing it, without analyzing how it exists. So you look at it with a conventional consciousness, then you find the concealer truth. If you look at it with... An ultimate consciousness or a consciousness looking for the final way in which it exists. If you look at it with a reasoning consciousness, analyzing how it exists, then you find its emptiness. Report an error in the passage at 20:52 Highlight the passage at 20:52

21:31 Then you find its ultimate truth. So the concealer truth is found by a conventional consciousness. The ultimate truth is found by an ultimate consciousness. A consciousness analyzing for the ultimate way that things exist. So there are two different objects, two different phenomena that are found by two different kinds of consciousnesses. Report an error in the passage at 21:31 Highlight the passage at 21:31

21:59 One by a conventional consciousness, one by an ultimate consciousness. And the ultimate consciousness does not invalidate the conventional consciousness. Report an error in the passage at 21:59 Highlight the passage at 21:59

22:12 So finding the emptiness of the cup does not invalidate it being a cup. Report an error in the passage at 22:12 Highlight the passage at 22:12

22:21 That the emptiness, it's really an emptiness. It's not really a cup, right? It's an empty, you know, its final way of existing is emptiness. But it's a conventional way of existing. But conventionally it's a cup. Conventionally through worldly convention it's a cup, right? It's not a cup from its own side. It's not a cup right here. It's not a real cup. But by worldly convention we agree that it's a cup. Report an error in the passage at 22:21 Highlight the passage at 22:21

22:50 So it's validly a cup. It validly functions as a cup. So emptiness or ultimate truth does not invalidate the concealer truth or the conventional truth. It just invalidates its existence from its own side. It invalidates its real existence, independent existence. So Report an error in the passage at 22:50 Highlight the passage at 22:50

23:26 there's a lot of misunderstandings. In the world about what these two truths are, but this is the way that they're presented in this tradition. And ultimate truths are actually truths and concealer truths aren't actually truths. They are what they call only truths for ignorance. Report an error in the passage at 23:26 Highlight the passage at 23:26

23:56 And what do I mean by truth? Exists the way it appears. So only ultimate truths or emptinesses exist the way they appear to the direct perceiver, whereas everything else, the cup, the table, the person, does not exist the way it appears. It does not exist from its own side, though everything has always appeared that way. So it's a deceptive object. Report an error in the passage at 23:56 Highlight the passage at 23:56

24:36 It's not real. Report an error in the passage at 24:36 Highlight the passage at 24:36

24:42 Considered a falsity. It's not actually a truth. It's not really a cup. It's just conventionally labeled a cup. It's not really a person. It's just conventionally labeled a person. And it's not really right or wrong. It's just conventionally labeled right and wrong. That one always cracks me up. Because we so grasp onto right and wrong, don't we? Report an error in the passage at 24:42 Highlight the passage at 24:42

25:15 Or if you're anything like me. Report an error in the passage at 25:15 Highlight the passage at 25:15

25:24 Oh, it is? Yeah, it's working. So are there two different ways of using the word emptiness? Because sometimes you say emptinesses, sometimes you say emptiness. So are there multiple emptinesses? Like is the emptiness of the cup the same as the emptiness of me? Report an error in the passage at 25:24 Highlight the passage at 25:24

25:44 Yeah, we'll get into that. We'll get into that. But there are many emptinesses. I mean... Emptinesses can be divided in terms of the basis, right? So there's an emptiness of the cup and there's an emptiness of you and there's an emptiness of the table. I mean, every emptiness is exactly the same, but you can divide them conceptually based, based, I shouldn't use the word base. Report an error in the passage at 25:44 Highlight the passage at 25:44

26:15 Yeah, depending on the basis. But we'll get into that actually next week, the divisions of ultimate truth. Yeah, I mean, when you use the word emptiness, it seems to be this, I mean, we could misconceive that as being the solid mass of stuff. You know, there's one thing that's emptiness and then there's, you know, then there's everything else. But emptiness is just the way something exists. Report an error in the passage at 26:15 Highlight the passage at 26:15

26:50 So you can't talk about emptiness without a basis. It's like... I mean, it's similar to impermanence, right? We can talk about the impermanence of the cup, the impermanence of the person, the impermanence of the table. I mean, you can say impermanence in general, but it's not really meaningful. The impermanence of life, right? You know, it's the impermanence of something and the emptiness of something or like the shape of something. Report an error in the passage at 26:50 Highlight the passage at 26:50

27:25 You can talk about the abstraction shape or the abstraction impermanence or the abstraction emptiness, but really... For it to be meaningful, we're talking about the shape of something or the impermanence of something or the emptiness of something. Report an error in the passage at 27:25 Highlight the passage at 27:25

27:53 Okay, so those are the two truths. And in the homework, I want to review some of the true-false questions to make sure that we've got it all understood. So true or false? Everything that exists is either a concealer truth or an ultimate truth. Report an error in the passage at 27:53 Highlight the passage at 27:53

28:25 The two truths are different entities. Report an error in the passage at 28:25 Highlight the passage at 28:25

28:34 One voice, Report an error in the passage at 28:34 Highlight the passage at 28:34

28:40 false. Report an error in the passage at 28:40 Highlight the passage at 28:40

28:47 Ultimate truth, right? They're the same entity just like the cup and the shape of the cup are the same entity. The cup and the table are different entities, but the cup and the shape of the cup, right, are inextricably mixed, right? You can't. So ultimate truth, the concealer truth, the cup and the ultimate truth, the emptiness of the cup are the same entity. Report an error in the passage at 28:47 Highlight the passage at 28:47

29:22 The two truths are different isolates but the same entity. Report an error in the passage at 29:22 Highlight the passage at 29:22

29:29 Both concealer truths and ultimate truths are really truths. Ultimate truths invalidate or discredit concealer truths. Report an error in the passage at 29:29 Highlight the passage at 29:29

29:47 Ultimate truths invalidate or discredit concealer truths. Do Report an error in the passage at 29:47 Highlight the passage at 29:47

30:06 you want to explain that? We've got the microphone to Effie. Report an error in the passage at 30:06 Highlight the passage at 30:06

30:14 It was on a minute ago. Well, concealer truth is still somewhat true on just the everyday level. Very, you know, we all agree to call something something. But, so that's still valid to call the cup a cup. But it discredits it because we're actually putting more cup-ness there than there really is. Yeah. Report an error in the passage at 30:14 Highlight the passage at 30:14

30:43 So... Cup, right? The concealer truth is cup, right? That exists. A cup existing from its own side or an inherently existing cup or a permanently existing cup or an intrinsically existing cup does not exist and it's not even a concealer truth. Report an error in the passage at 30:43 Highlight the passage at 30:43

31:14 The inherently existing cup is not even a concealer truth. So, ultimate truths do invalidate and discredit the inherent existence of the cup, but not the conventional existence of the cup. Report an error in the passage at 31:14 Highlight the passage at 31:14

31:35 Make sense? So, this one is false. Ultimate truths do not invalidate or discredit concealer truths. And Report an error in the passage at 31:35 Highlight the passage at 31:35

31:50 the next one, emptiness exists ultimately. Report an error in the passage at 31:50 Highlight the passage at 31:50

31:55 False, right? Nothing exists ultimately. Next, concealer truths are established as existing by ignorance. Report an error in the passage at 31:55 Highlight the passage at 31:55

32:13 So in other words, to put this another way, it's ignorance that determines whether or not a concealer truth exists. Is it ignorance that determines whether or not a concealer truth exists? So Report an error in the passage at 32:13 Highlight the passage at 32:13

32:45 we'll go to the next one. Concealer truths are established as existing by conventional valid cognition. So that one is true. Report an error in the passage at 32:45 Highlight the passage at 32:45

32:58 So if we go back to concealer truths are established as existing by ignorance, thereby it's false. So concealer truths, so it's a conventional valid cognition that determines whether or not something or a concealer truth exists. It's a valid cognizer. That determines whether or not it exists. Ignorance does not determine whether or not it exists. It's only called a concealer truth because it's a truth for ignorance. Report an error in the passage at 32:58 Highlight the passage at 32:58

33:34 Because it's a truth for ignorance. But that's not saying that ignorance is what determines whether or not it exists. Because if ignorance determined whether or not it existed, then truly existent objects, inherently existent objects, Would validly exist. Report an error in the passage at 33:34 Highlight the passage at 33:34

34:07 Yeah, the ignorance conceiving of inherent existence. Yeah, exactly. All right, then number six in the homework. Okay, so tell me if it's a concealer truth, an ultimate truth, neither, but we'll throw in both as well for the fun of it. All right, so table, person, inherently existent person. Report an error in the passage at 34:07 Highlight the passage at 34:07

34:46 Inherently existent person. There you go. Either, right? Inherently existent person does not exist at all, so it can't be a concealer truth. Report an error in the passage at 34:46 Highlight the passage at 34:46

34:59 Self-sufficient person. Emptiness of the table. Ultimate truth, right? Impermanence of the table. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:14 Yeah, I didn't really cover this, so this is kind of a testing. Impermanence of the table is a concealer truth. Yeah, it's not. It's not emptiness. All right, true existence of the table. Report an error in the passage at 35:14 Highlight the passage at 35:14

35:36 The last one, I don't know why I threw it in there. Report an error in the passage at 35:36 Highlight the passage at 35:36

35:42 Appearances in dreams. Report an error in the passage at 35:42 Highlight the passage at 35:42

35:46 I never covered that, actually. Appearances in dreams. Report an error in the passage at 35:46 Highlight the passage at 35:46

35:56 Technically speaking, the appearance exists, but the object doesn't exist. So the appearance is a concealer truth. Report an error in the passage at 35:56 Highlight the passage at 35:56

36:10 Yeah. Tricky questions. Okay. mean, that's, there's a... Report an error in the passage at 36:10 Highlight the passage at 36:10

36:17 Alright, so we covered concealer truths. Last time we also talked about how, remember, concealer truths, according to Prasangika, the highest school, concealer truths cannot be divided into those which are real and those which are unreal. Because they are all unreal. Because none of them exist the way they appear. Report an error in the passage at 36:17 Highlight the passage at 36:17

36:47 Nothing exists the way it appears except emptiness. So concealer truths, none of them exist the way they appear. So none of them are real. Report an error in the passage at 36:47 Highlight the passage at 36:47

37:04 But then Prasangika says, well, but if you talk about from the perspective of the world, we can say that there are real and unreal concealer truths just from the perspective of the world, not to say they exist the way they appear. But from the perspective of the world, there's some things that are more real than others, right? Like the cup in the table could be called real concealer truth, whereas the reflection in a mirror is an unreal concealer truth because the reflection in the mirror does not exist the way they appear, even to a worldly consciousness. Report an error in the passage at 37:04 Highlight the passage at 37:04

37:51 So only from the perspective of the world can we talk about. Real and unreal, concealer truths. But none of them are real in fact, right? None of them exist the way they appear. So, in Report an error in the passage at 37:51 Highlight the passage at 37:51

38:09 a sense, a reflection of a face in a mirror is equally mistaken as the appearance of the cup, as appearance of the person. Report an error in the passage at 38:09 Highlight the passage at 38:09

38:26 Neither of them exist the way they appear. Report an error in the passage at 38:26 Highlight the passage at 38:26

38:35 So after, well actually I'll... I'll talk about that a little bit right now, right? So why? I Report an error in the passage at 38:35 Highlight the passage at 38:35

38:47 mean, just look at this thing in my hand that Report an error in the passage at 38:47 Highlight the passage at 38:47

38:55 we call a cup and just notice how there seems to be a cup right here. Report an error in the passage at 38:55 Highlight the passage at 38:55

39:10 Seems to be a cup right here on its basis of designation, on its parts. Report an error in the passage at 39:10 Highlight the passage at 39:10

39:23 Notice that it doesn't seem like cup is coming from the mind, but it seems like there's a cup right here. On its parts. Seems Report an error in the passage at 39:23 Highlight the passage at 39:23

40:04 to be a cup right here. That is the object of refutation. Report an error in the passage at 40:04 Highlight the passage at 40:04

40:14 That does not exist. There's no cup on its parts. Report an error in the passage at 40:14 Highlight the passage at 40:14

40:28 Same with a person. Notice, you know, look at this body and notice how it appears that there's a person right here on this body. Report an error in the passage at 40:28 Highlight the passage at 40:28

40:54 And then mentally, while looking at that body, Report an error in the passage at 40:54 Highlight the passage at 40:54

41:00 Remember, there is no person there. Report an error in the passage at 41:00 Highlight the passage at 41:00

41:06 Mentally, take that person away. There is no person here. Report an error in the passage at 41:06 Highlight the passage at 41:06

· · · silence, 1 minute

41:45 So that's a good exercise that we can do in daily life. We have to do it again and again and again and again, right? Because the appearance, every appearance we've ever had is mistaken. Report an error in the passage at 41:45 Highlight the passage at 41:45

42:05 So it takes a lot of work to uproot that. And then finally... That sense that there's a me right here, the big one. There's no me here at all. Report an error in the passage at 42:05 Highlight the passage at 42:05

42:27 We'll get into that later toward the end of class. Okay, so explanation of ultimate truths on page 294. Report an error in the passage at 42:27 Highlight the passage at 42:27

42:46 Or if you have Jeffrey Hopkins' book, it's page 121. Report an error in the passage at 42:46 Highlight the passage at 42:46

42:55 So the meaning or the Tibetan word for ultimate truth is... I don't know if I pronounced that correctly, but it's something like that. So Lama Tsongkhapa gets into the etymology of this word. Report an error in the passage at 42:55 Highlight the passage at 42:55

43:13 The word dun means object or meaning. Object or meaning. Whereas the dam means ultimate or highest or supreme. So dun dam means the ultimate object. Right, or the highest meaning. So Denpa is truth. So Dundam Denpa means the ultimate object truth or the highest meaning truth. Report an error in the passage at 43:13 Highlight the passage at 43:13

43:52 Emptiness, it's the truth of the highest meaning or the ultimate objects. Report an error in the passage at 43:52 Highlight the passage at 43:52

44:06 So emptiness is the ultimate object or the highest meaning. Report an error in the passage at 44:06 Highlight the passage at 44:06

44:14 And then truth, Lama Tsongkhapa reiterates. Where he says the way in which an ultimate truth is true is its non-deceptiveness. Specifically, it does not deceive the world abiding in one way and appearing in a different way. Report an error in the passage at 44:14 Highlight the passage at 44:14

44:35 So once again, ultimate truths exist the way they appear to the direct perception, the direct perceiver. And so they are truths. Report an error in the passage at 44:35 Highlight the passage at 44:35

44:50 Whereas in the term concealer truth, they... Concealer truths do not exist the way they appear, so they are not non-deceptive. Report an error in the passage at 44:50 Highlight the passage at 44:50

45:06 So Lama Tsongkhapa says, that being so, the meaning of truth in concealer truth, which is a truth from the point of view of the apprehension of true existence, and the meaning of truth in ultimate truth are not the same, because concealer truths do not exist the way they appear. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:38 So then on page 295, Lama Tsongkhapa quotes Chandrakirti's entrance to the middle way, Marimak Avatara, on the definition of an ultimate truth is that which is found by seeing the real meaning of an object. Report an error in the passage at 45:38 Highlight the passage at 45:38

46:02 That which is found by seeing the real meaning, Report an error in the passage at 46:02 Highlight the passage at 46:02

46:08 the emptiness. Report an error in the passage at 46:08 Highlight the passage at 46:08

46:16 So Chandrakirti says, well that is to say that the ultimate gains its entity. Through being the object of the special exalted wisdom of those perceiving reality. So the ultimate truth is the object of this exalted wisdom, this special wisdom consciousness that perceives the nature of reality, that perceives emptiness. Report an error in the passage at 46:16 Highlight the passage at 46:16

46:46 But it is not established by way of its own selfhood. It is not established independently or objectively. Report an error in the passage at 46:46 Highlight the passage at 46:46

46:57 It's only established Report an error in the passage at 46:57 Highlight the passage at 46:57

47:05 conventionally. Ultimate truths still only exist conventionally. Nothing exists ultimately. It only exists conventionally. To exist ultimately would mean that when you analyzed it for the final nature, you would be able to find it. Report an error in the passage at 47:05 Highlight the passage at 47:05

47:32 you if This cup existed ultimately when I searched for it through ultimate analysis. I would be able to find it. But right, we can't find the cup at all on its parts or separate from the part. Report an error in the passage at 47:32 Highlight the passage at 47:32

47:49 We can't find the person on the parts or separate from its part. Nothing is findable. Report an error in the passage at 47:49 Highlight the passage at 47:49

47:58 Actually, I should qualify that. So when we search for anything, we don't find that phenomenon. We find the emptiness of that phenomenon. Report an error in the passage at 47:58 Highlight the passage at 47:58

48:15 And similarly, if we search for emptiness, we find the emptiness of emptiness. We don't even find emptiness, we find the emptiness of emptiness. So nothing can bear analysis is the terminology. If you search for it, you can't find it. You only find its emptiness or its lack. Report an error in the passage at 48:15 Highlight the passage at 48:15

48:43 So ultimate truths are said to be found by uncontaminated exalted wisdom comprehending suchness or emptiness and not to be established by way of its own entity. So the proposition that something is established as truly existent if it's found by uncontaminated meditative equipoise is being refuted. So here Lama Tsongkhapa is dispelling this notion that, okay, if it's found when you search for it, That must truly exist. So when you search for the cup, you find the emptiness of the cup. So some people think, okay, well then emptiness truly exists. Report an error in the passage at 48:43 Highlight the passage at 48:43

49:26 Because that's what's found under ultimate analysis. You find the emptiness. So emptiness must truly exist. Lama Tsongkhapa is saying, no, you know. Report an error in the passage at 49:26 Highlight the passage at 49:26

49:43 Even emptiness doesn't truly exist because if you search for emptiness, you can't find it. Report an error in the passage at 49:43 Highlight the passage at 49:43

49:52 So, and then, so, Report an error in the passage at 49:52 Highlight the passage at 49:52

50:03 then Lama Tsongkhapa talks about how, okay, well, how does this special, right, uncontaminated, exalted wisdom find suchness or find emptiness or realize emptiness, right? So then he compares it to someone with cataracts. Who sees falling hairs on things. I don't know if that's really true. But anyway, according to the text. Report an error in the passage at 50:03 Highlight the passage at 50:03

50:35 So he's talking about cataracts that sees falling hairs where there aren't falling hairs. I have Report an error in the passage at 50:35 Highlight the passage at 50:35

50:50 a little bit of cataracts and I do see some hair-like things. Anyway, but that's the example. So someone who sees falling hairs where there aren't. Aren't falling hairs, right? Similarly, those of us who have ignorance, which is maybe all of us, right? If we're sentient beings, all of us, we observe what Lama Tsongkhapa says, observe an own entity of the aggregates and the like. Report an error in the passage at 50:50 Highlight the passage at 50:50

51:29 So we observe a cup really being here where there isn't a cup really here. We observe a person being really here where there isn't a person really here. And we observe a me as being really here where there is no me really here. Report an error in the passage at 51:29 Highlight the passage at 51:29

51:52 At all. Right? At all. Report an error in the passage at 51:52 Highlight the passage at 51:52

52:06 So then Lama Tsongkhapa says, okay, so for the uncontaminated exalted wisdom of meditative equipoise of Buddhas, as well as Arya beings who are directly realizing emptiness, Who aren't Buddhas yet. So for them, in this meditative equipoise, there is not even subtle dualistic appearance. Report an error in the passage at 52:06 Highlight the passage at 52:06

52:38 So we can talk about dualistic appearance in a number of different ways. So for this direct realization of emptiness, in other words, first of all, there is no appearance of conventionalities at all. So if I'm meditating on the emptiness, Like of the me, for example. This direct realization of emptiness. The body, the mind, the me doesn't appear at all. Report an error in the passage at 52:38 Highlight the passage at 52:38

53:09 It's only the lack of that findable me that appears. The emptiness. So for this direct realization of emptiness or this uncontaminated meditative equipoise, there's no appearance of conventionalities at all. No appearance of the basis at all. It's just an utter lack. It's just the emptiness. Report an error in the passage at 53:09 Highlight the passage at 53:09

53:40 Another way we can talk about dualistic appearance is an appearance of subject versus object. An appearance of the mind versus the object of the mind. Report an error in the passage at 53:40 Highlight the passage at 53:40

53:54 So in a direct realization of emptiness or uncontaminated tentative equipoise on emptiness, there is no appearance of the mind and the emptiness. The mind realizing emptiness and the emptiness as being two things, as being separate. Report an error in the passage at 53:54 Highlight the passage at 53:54

54:15 We'll get into it later, but it's said to be like water poured into water. You can't separate the mind from the object of the mind, the mind from the emptiness that it's realizing. Report an error in the passage at 54:15 Highlight the passage at 54:15

54:32 And then another way you can talk about dualistic appearance is the appearance of true existence or the appearance of inherent existence. Report an error in the passage at 54:32 Highlight the passage at 54:32

54:41 There's no appearance of inherent existence at all. No appearance of true existence at all to this meditative equipoise. Report an error in the passage at 54:41 Highlight the passage at 54:41

54:53 So no conventionalities appear. No subject-object appears. No true existence appears. Only the utter lack of findability. Just a lack. And you don't even, Report an error in the passage at 54:53 Highlight the passage at 54:53

55:17 here, I think it talks about later, You don't even think I'm realizing emptiness. You don't even label emptiness. It's just this non-conceptual state of an utter lack. And then when you arise, you can think, oh, I just realized emptiness. But during that experience, if you think I'm realizing emptiness, you're already out. You're out of that experience. Report an error in the passage at 55:17 Highlight the passage at 55:17

55:54 So it's actually, so ultimate truth or emptiness is posited as existent by means of worldly conventions, right? It's a conventional consciousness, it's a conceptual consciousness that posits something to exist, right? That labels it as emptiness. Meditative ekpoise only perceives the lack, but it's existence. Report an error in the passage at 55:54 Highlight the passage at 55:54

56:32 It's said to be posited by worldly conventions. And it exists. It doesn't exist from its own side, right? It exists as being imputed by the mind. Report an error in the passage at 56:32 Highlight the passage at 56:32

56:58 Anyway, that's my understanding. Report an error in the passage at 56:58 Highlight the passage at 56:58

57:06 Anyway, but it's only imputed by the mind, right? It's merely imputed by the mind. Emptiness doesn't exist from its own side. It's just imputed. Report an error in the passage at 57:06 Highlight the passage at 57:06

57:22 I'm still from middle length lamrim. I just skipped over. Some stuff and I'm going to go back. I was on page 296, now I'm back on 295. Report an error in the passage at 57:22 Highlight the passage at 57:22

57:38 So I was talking in the middle of 295 about the, with the uncontaminated exalted wisdom and meditative equipoise of those who have exhausted all the predispositions of ignorance. That's where I am. Except now I'm going to skip over to 296. The top of 296. The ultimate perceived in this manner is the ultimate nature of two natures that each and every phenomenon has. So every phenomenon has the two natures, the conventional and the ultimate nature. Report an error in the passage at 57:38 Highlight the passage at 57:38

58:15 And the ultimate nature is the ultimate nature of those two natures. And more specifically, it's both the naturally pure nirvāṇa, which is the emptiness of inherent establishment of phenomena, And just that, well it's just that natural emptiness of the mind that's free from all the different seeds of defilements, which is the nirvāṇa, which is a true cessation. Report an error in the passage at 58:15 Highlight the passage at 58:15

58:48 So here Lama Tsongkhapa is talking about how nirvāṇa is an ultimate truth according to Prasangikas. And he's talking about the use of this word nirvāṇa in two different ways. Report an error in the passage at 58:48 Highlight the passage at 58:48

59:00 And we talked about it briefly in another class, right? So there's... What's called the naturally pure nirvāṇa, which is just emptiness. It's the emptiness of inherent existence of things is the natural nirvāṇa. Report an error in the passage at 59:00 Highlight the passage at 59:00

59:22 And then there's a nirvāṇa which is a true cessation. Nirvāṇa which is a true cessation. A true cessation is the natural emptiness of the mind that's free from The seeds of a certain defilement or affliction or obscuration. So this is the third of the Four Noble Truths, true cessations. So we can stop, we can cease our obscurations such that they will never arise again. Report an error in the passage at 59:22 Highlight the passage at 59:22

1:00:09 We can stop our obscurations by uprooting the seed. Such that they will never arise again. So we can stop that by means of realizing emptiness directly such that it will never arise again. That is a true cessation. It is the cessation of that level of obscuration such that it will never arise again. Report an error in the passage at 1:00:09 Highlight the passage at 1:00:09

1:00:39 There's a debate between Svatantrikas and Prasangikas that I don't really want to get into about whether or not this true cessation or this nirvāṇa is an ultimate truth or if it's a... Concealer truth. According to Prasanghikas, it's an ultimate truth. According to Prasanghikas, it's an ultimate truth because this true cessation or this nirvāṇa, which is a true cessation, is the natural emptiness of the mind that's free from that level of defilement or obscuration. Report an error in the passage at 1:00:39 Highlight the passage at 1:00:39

1:01:14 It's that emptiness of the mind that's free from that obscuration. Report an error in the passage at 1:01:14 Highlight the passage at 1:01:14

1:01:29 Am I going too fast? Okay, Peter, where's... Report an error in the passage at 1:01:29 Highlight the passage at 1:01:29

1:01:45 Hold it? There we go. Okay. Geshe-Allah talked about three nirvanas. Yeah. Non-abiding nirvāṇa. What is a natural nirvāṇa? And what was the third one, Lewis? Report an error in the passage at 1:01:45 Highlight the passage at 1:01:45

1:01:58 Nirvāṇa with remainder. Yeah, so there's a presentation of four types of nirvāṇa, which is the natural nirvāṇa. Well, the natural nirvāṇa, which is emptiness, right? There's the non-abiding nirvāṇa, which is Buddhahood, basically, or the omniscient thing. And then there's nirvāṇa with remainder and nirvāṇa without remainder. Report an error in the passage at 1:01:58 Highlight the passage at 1:01:58

1:02:26 So the nirvāṇa, which is a true cessation, kind of encompasses those last three, which you can further divide. So all nirvāṇa with remainder, without remainder, and non-abiding nirvāṇa are all... True cessations. They're all nirvanas that are true cessations. So in this tradition we hear divisions. Well, you can divide it into four, you can divide it into eight, you can divide it into sixteen. And they're just different ways conceptually to divide something. Report an error in the passage at 1:02:26 Highlight the passage at 1:02:26

1:03:05 So nirvāṇa in general is a true cessation. But then you can talk about a true cessation that still has... Aggregates, you know, that doesn't have aggregates. You can talk about the true cessation of a Buddha versus of an Arhat, right? So there's different, you can, yeah, there are different ways to subdivide it. That's my understanding. Bring those two together. Report an error in the passage at 1:03:05 Highlight the passage at 1:03:05

1:03:33 But Lewis is making a face. No, no, no, nothing serious. I just, what's the difference between the true cessation of a Buddha and the true cessation of an Arhat? Report an error in the passage at 1:03:33 Highlight the passage at 1:03:33

1:03:44 It's the level of... Defilement or obscuration that you've eliminated. So an arhat has eliminated all afflictive obstructions, obscurations, right? A Buddha has eliminated both the afflictive and the knowledge obscurations or the obscurations to omniscience, right? So Report an error in the passage at 1:03:44 Highlight the passage at 1:03:44

1:04:10 this next section is a little bit confusing, I think. Lama Tsongkhapa then quotes Nagarjuna's 60 verses of reasoning. Well, actually, he's quoting Chandrakirti's commentary on Nagarjuna, 60 verses of reasoning, where it says, if you ask, is nirvāṇa also a concealer truth? Report an error in the passage at 1:04:10 Highlight the passage at 1:04:10

1:04:38 Chandrakirti says, it is so. Also, he says, therefore, a nirvāṇa is only imputed as a concealer truth. Report an error in the passage at 1:04:38 Highlight the passage at 1:04:38

1:04:52 So Lama Tsongkhapa explains this by saying that means that positing nirvāṇa, An ultimate truth, right? A nirvāṇa which is an ultimate truth as existent also implies positing it as merely existent for a conventional consciousness. Report an error in the passage at 1:04:52 Highlight the passage at 1:04:52

1:05:16 So positing a nirvāṇa which is an ultimate truth as existent implies positing it as merely existent for a conventional consciousness, a concealer truth. Report an error in the passage at 1:05:16 Highlight the passage at 1:05:16

1:05:31 Geshe Jampiazzo's commentary on that says that nirvāṇa or ultimate truth is posited as existing, merely existing in the perspective of a conventional consciousness. Report an error in the passage at 1:05:31 Highlight the passage at 1:05:31

1:05:42 So it's a conventional consciousness that posits things as existing. Report an error in the passage at 1:05:42 Highlight the passage at 1:05:42

1:05:52 It does not mean that this system views nirvāṇa as a concealer truth. Because the same commentary explains that the three truths of the four noble truths, the three truths are conventional truth and nirvāṇa is an ultimate truth. In other words, true sufferings, true origins and true paths are conventional or concealer truths, whereas true cessations are ultimate truths. Report an error in the passage at 1:05:52 Highlight the passage at 1:05:52

1:06:34 So according to this system, nirvāṇa is an ultimate truth, but nirvāṇa... is posited as existing by a conventional consciousness. Report an error in the passage at 1:06:34 Highlight the passage at 1:06:34

1:06:51 So I'll just say that again, right? So nirvāṇa is an ultimate truth, but it's posited as existing by a conventional consciousness. Report an error in the passage at 1:06:51 Highlight the passage at 1:06:51

1:07:06 Therefore, Lama Tsongkhapa says, everything posited as existent is posited by the power of worldly designations or the power of worldly imputation. Report an error in the passage at 1:07:06 Highlight the passage at 1:07:06

1:07:22 Everything posited as existent is posited by the power of worldly designations or imputations. Report an error in the passage at 1:07:22 Highlight the passage at 1:07:22

1:07:32 So then Lama Tsongkhapa quotes the Perfection of Wisdom Sūtra in 100,000 verses, which says all these phenomena are labeled in dependence on worldly designations. Report an error in the passage at 1:07:32 Highlight the passage at 1:07:32

1:07:47 Not ultimately, right? They don't ultimately exist. They're labeled in dependence on worldly imputation. Or designations. Report an error in the passage at 1:07:47 Highlight the passage at 1:07:47

1:08:02 Okay, are you following me so far? Sort of. Report an error in the passage at 1:08:02 Highlight the passage at 1:08:02

1:08:10 He does not, the Buddha did not say that they were posited by the force of a real status that is not merely posited by the force of conventions, right? He did not say that they're They were posited by the force of having a real status or a status from their own side. Report an error in the passage at 1:08:10 Highlight the passage at 1:08:10

1:08:46 Top of page 297. Report an error in the passage at 1:08:46 Highlight the passage at 1:08:46

1:08:52 Oh, you guys are probably ready for a break, aren't you? Is your head swimming? Okay. This is a good place for a break, so we'll do that. Report an error in the passage at 1:08:52 Highlight the passage at 1:08:52

1:09:05 And let's see, Leslie brought some cranberry walnut, orange cranberry walnut bread that she baked. With her own merely imputed hands. Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:21 Oh, Report an error in the passage at 1:09:21 Highlight the passage at 1:09:21

1:09:27 and Effie brought cookies. But Effie generously... Report an error in the passage at 1:09:27 Highlight the passage at 1:09:27

· · · silence, 1 minute

1:10:28 did, yeah. a couple. Report an error in the passage at 1:10:28 Highlight the passage at 1:10:28

1:10:36 Oh yeah, for a while. Report an error in the passage at 1:10:36 Highlight the passage at 1:10:36

· · · silence, 1 minute

1:11:36 Thank you. me. One is important. Report an error in the passage at 1:11:36 Highlight the passage at 1:11:36

1:11:43 that'll be a picture, you know? But then it was like... Are you in the room? Report an error in the passage at 1:11:43 Highlight the passage at 1:11:43

1:11:50 It's just like... Yeah. Yeah. Report an error in the passage at 1:11:50 Highlight the passage at 1:11:50

1:12:00 Thank you. Report an error in the passage at 1:12:00 Highlight the passage at 1:12:00

1:12:15 it's either it's either that or it's like Report an error in the passage at 1:12:15 Highlight the passage at 1:12:15

1:12:32 She's such a... Report an error in the passage at 1:12:32 Highlight the passage at 1:12:32

1:12:56 And he was like, did the men just tell me to shut up? Can they do that? Report an error in the passage at 1:12:56 Highlight the passage at 1:12:56

1:13:08 I thought that would be Report an error in the passage at 1:13:08 Highlight the passage at 1:13:08

1:13:20 I saw you frowning earlier. Report an error in the passage at 1:13:20 Highlight the passage at 1:13:20

1:13:37 After they arrive in the hospital, it's always something brought up the weekend. Report an error in the passage at 1:13:37 Highlight the passage at 1:13:37

1:13:46 It's always positive for this. You see a person, you know, like if anyone's going to do it, you're not going to see it. It's hard to imagine, you know, because, I don't know, I mean, you could be just like somebody's zoning out and I don't see not see anything, anything. I mean, I can understand that. Report an error in the passage at 1:13:46 Highlight the passage at 1:13:46

1:14:10 Thank you. I've had the experience of seeing nothing, and I know, and I was like, you know, when they see nothing, you're not interpreting it as these things, or you're... Report an error in the passage at 1:14:10 Highlight the passage at 1:14:10

1:14:43 Yeah, you know, I started recording, and I set it aside. I mean, that's very annoying. So, you know, so nothing appears, right? So the appearance is just like space, but the understanding is different, right? Because yeah, you can space out, you can meditate on space, and those aren't meditating. So the appearance... Report an error in the passage at 1:14:43 Highlight the passage at 1:14:43

1:15:08 It's the same in terms of nothing, no forms appear, but you're realizing that is the lack of findability of that, the lack of existence of that. So, I think you're realizing that when you... Report an error in the passage at 1:15:08 Highlight the passage at 1:15:08

1:15:32 You're realizing at the time, you're not labeling it, but you're realizing it's not there, right? Report an error in the passage at 1:15:32 Highlight the passage at 1:15:32

1:15:52 And that wallet isn't there. Yeah, yeah, it's like an old Darla. Report an error in the passage at 1:15:52 Highlight the passage at 1:15:52

1:16:02 There's no money in my wall, right? That's a particular realization, right? It's not just space. Report an error in the passage at 1:16:02 Highlight the passage at 1:16:02

1:16:14 she seems like that, Report an error in the passage at 1:16:14 Highlight the passage at 1:16:14

1:16:22 know, it's the kind of thing I get a little feel for sometimes, because intellectually is like, I mean, it takes me so far, and then, but then, all I do is, Report an error in the passage at 1:16:22 Highlight the passage at 1:16:22

1:16:34 you know, there's like 13 incidents that happen, like, where that's how many times that things like that become meaningful to me, and it's kind of like that experience that I had, and that experience, kind of. Thank you. Report an error in the passage at 1:16:34 Highlight the passage at 1:16:34

1:16:51 listen, I think it's like, despite all the words, I mean... It's totally different right from conceptual. Yeah, and then there are, you know, other experiences that are, you know, so it's like, to be looked at, to be looked at. Because I'm sure there's people who are very artistic who have sort of, what I understand, sort of non-conservative. And I think that, that's me, too. Report an error in the passage at 1:16:51 Highlight the passage at 1:16:51

1:17:23 To me, that's part of my time choice. Report an error in the passage at 1:17:23 Highlight the passage at 1:17:23

1:17:31 I think that's one of the spin points. Report an error in the passage at 1:17:31 Highlight the passage at 1:17:31

1:17:39 know, it's like... In psychology, they use these forms and things that are universal. So there's got to be some of that kind of issue. Report an error in the passage at 1:17:39 Highlight the passage at 1:17:39

1:17:56 Really learning a lot, though. Transitions. I'm not saying I think I get a sense of what Thank you. a different, different symbology. Report an error in the passage at 1:17:56 Highlight the passage at 1:17:56

· · · silence, 1 minute

1:19:06 know, but I can send it back to you. There's a non-truth. In case this isn't right, yeah. Thank you. know, but it's absolutely true. Report an error in the passage at 1:19:06 Highlight the passage at 1:19:06

1:19:29 I don't know. Report an error in the passage at 1:19:29 Highlight the passage at 1:19:29

1:19:34 In a sense, that's what I thought. I'm remembering about several years. And as I say, this is how my mind works, as you can tell. I'm not a linear thinker. Watch out at my very difficult time. I'm like, can't you get what I'm saying? Jumping all over the place. Report an error in the passage at 1:19:34 Highlight the passage at 1:19:34

1:20:00 I want you to know when I'm taking you one minute, otherwise it's like, okay, forget it. Yeah, anyway, these are just things I have to look at. Yeah, I mean, it's just always a little bit hard for me to grasp and it's something I want to... I want to believe in a cessation or something, and I've really been looking for it, you know, I've been looking for it. Report an error in the passage at 1:20:00 Highlight the passage at 1:20:00

1:20:30 digging in a way of what that would mean. Report an error in the passage at 1:20:30 Highlight the passage at 1:20:30

1:20:37 would be nice. What would be left? What would be left if you're not suffering? Bliss? Joy? What would be this? Report an error in the passage at 1:20:37 Highlight the passage at 1:20:37

1:20:59 a big question. Report an error in the passage at 1:20:59 Highlight the passage at 1:20:59

1:21:03 Anyway, we'll take a break and we'll stop listening to me. Have you ever heard Don Rickles? I've never heard Don Rickles, like when I go on and all, he has this line, you know, at the end of his jokes, he goes on and he goes, what really disturbs me is you're listening to all this. Report an error in the passage at 1:21:03 Highlight the passage at 1:21:03

1:21:20 It's funny coming from him. Yeah, well, he comes across as being cruel. Report an error in the passage at 1:21:20 Highlight the passage at 1:21:20

1:21:38 starting to round the troops up. We're really getting to their breaks. Somebody to do. Report an error in the passage at 1:21:38 Highlight the passage at 1:21:38

1:21:58 You're blowing my mind. You have the American Express on that card. I was in New York. I highly recommend New York. It sounded sort of in Chavo. Really, especially for people watching. Report an error in the passage at 1:21:58 Highlight the passage at 1:21:58

· · · silence, 1 minute

1:23:22 spiritual harmony for shopping happening. Sorry about prostrating into you. Better you than the slide table, right? Maybe it'll be the cause and condition for both of us to become enlightened. You never know. Report an error in the passage at 1:23:22 Highlight the passage at 1:23:22

1:23:40 Like tulopa sandal, right? Right. That was tulopa. That's true. In our better aspect. Gosh, Report an error in the passage at 1:23:40 Highlight the passage at 1:23:40

1:23:59 that worked. It sounded lovely. You put me in mind of Adina. Ding, ding. Report an error in the passage at 1:23:59 Highlight the passage at 1:23:59

1:24:06 I mean, I chanted what was that, a star. Report an error in the passage at 1:24:06 Highlight the passage at 1:24:06

1:24:22 So I want Report an error in the passage at 1:24:22 Highlight the passage at 1:24:22

1:24:27 to talk a little bit more from the text and then I want to broom some stuff up from Lama Zopa Rinpoche's book and do an exercise meditation kind of thing. Report an error in the passage at 1:24:27 Highlight the passage at 1:24:27

1:24:52 So on page 297, So, Report an error in the passage at 1:24:52 Highlight the passage at 1:24:52

1:25:01 At the top, Lama Tsongkhapa quotes Master Janagarba where he says, since it is a truth for an ultimate consciousness, it's an ultimate truth. Report an error in the passage at 1:25:01 Highlight the passage at 1:25:01

1:25:18 So that's actually another way to interpret ultimate truth. It's an ultimate truth because it's a truth for an ultimate consciousness. This ultimate consciousness being that reasoning consciousness analyzing the meaning of reality. A reasoning consciousness. And we talked about reasoning, right? Okay, well, if the cup inherently existed, then it would be either the same as the parts or it would be different from the parts. Report an error in the passage at 1:25:18 Highlight the passage at 1:25:18

1:25:49 Or if the person inherently existed, it would be either the same as the aggregates or different from the aggregates. So reasoning consciousness, analyzing. Or it could be... You know, if the person inherently existed or the person does not inherently exist because it's a dependent arising. There's many different reasonings you can use. But anyway, so ultimate truth is found by a reasoning consciousness that analyzes the ultimate. Report an error in the passage at 1:25:49 Highlight the passage at 1:25:49

1:26:26 And then once again, he reiterates, Lama Tsongkhapa reiterates, that this does not mean... That ultimate truths are truly existent in terms of bearing analysis. In terms of bearing analysis, right? If you search for ultimate truth, you can't find that either. You find the emptiness of it. So nothing can bear analysis. Report an error in the passage at 1:26:26 Highlight the passage at 1:26:26

1:26:56 And bearing analysis would mean being findable on, you know, analysis. Report an error in the passage at 1:26:56 Highlight the passage at 1:26:56

1:27:10 There's a lot of misconceptions that Lama Tsongkhapa is trying to... Dispel and Report an error in the passage at 1:27:10 Highlight the passage at 1:27:10

1:27:21 skip down to the middle of page Report an error in the passage at 1:27:21 Highlight the passage at 1:27:21

1:27:33 297 where Lama Tsongkhapa says, Therefore, Report an error in the passage at 1:27:33 Highlight the passage at 1:27:33

1:27:42 although for something to be posited as conventionally existent, it need not be established by a reasoning consciousness of suchness. It must not be damaged by any valid cognition. That is by a conventional or reasoning consciousness. Report an error in the passage at 1:27:42 Highlight the passage at 1:27:42

1:28:00 So this gets into, okay, so what criteria do you use to say that something validly, conventionally exists? What criteria do you use to establish that it conventionally exists? Which is the same thing as saying, what criteria do you use to establish that something exists? Lama Tsongkhapa is saying, well, you don't... Report an error in the passage at 1:28:00 Highlight the passage at 1:28:00

1:28:29 It doesn't need to be the reasoning consciousness of suchness or it doesn't need to be an ultimate valid cognition to establish something as validly existing. But it must not be damaged by any type of valid cognition. It must not be damaged by any type of valid cognition. Neither a conventional valid cognition nor an ultimate valid cognition. Report an error in the passage at 1:28:29 Highlight the passage at 1:28:29

1:29:01 So we've talked about this in various ways, right? So what determines whether or not a cup exists? So we've talked about, right, there's three criteria. Worldly renown, it's known by the world as a cup. And it's not damaged by a conventional valid cognition. It's not damaged by an ultimate valid cognition. Report an error in the passage at 1:29:01 Highlight the passage at 1:29:01

1:29:36 Example. Report an error in the passage at 1:29:36 Highlight the passage at 1:29:36

1:29:40 Truly existent cup, Report an error in the passage at 1:29:40 Highlight the passage at 1:29:40

1:29:45 or a real cup, let's say real cup, because we don't really talk in terms of truly existent cups in the world so much, but a real cup. Worldly, you know, first criteria meets, it's established, you know, by worldly convention. Is it harmed by a conventional valid cognizer? No, conventional valid cognizers think that these are real cups. Report an error in the passage at 1:29:45 Highlight the passage at 1:29:45

1:30:14 But it's damaged by... A valid cognition that realizes the ultimate truth, an ultimate valid cognition. So real cup does not exist because it's damaged by an ultimate valid cognition. Report an error in the passage at 1:30:14 Highlight the passage at 1:30:14

1:30:34 You know, the example I've used many times about the sun revolving around the earth. At one time, that was a worldly convention. It was believed by the world that the sun revolved around the earth. Report an error in the passage at 1:30:34 Highlight the passage at 1:30:34

1:30:55 But then at some point the scientists discovered that, no, in fact, right, it's the earth that revolves around the sun. So then that worldly convention was damaged by that conventional valid cognition, that scientist who did the, well, I guess it wouldn't have been an experiment, but who realized that it wasn't true. Report an error in the passage at 1:30:55 Highlight the passage at 1:30:55

1:31:27 But it doesn't exist, right? It's a truth for ignorance. It doesn't exist, so it was damaged by someone who knows better. So we can call a valid cognition, in very loose terms, someone who knows better. Report an error in the passage at 1:31:27 Highlight the passage at 1:31:27

1:31:48 Or an expert, an expert who knows more than the typical layperson. Report an error in the passage at 1:31:48 Highlight the passage at 1:31:48

1:32:08 Then there's this criticism. Report an error in the passage at 1:32:08 Highlight the passage at 1:32:08

1:32:18 Okay, so Prasanghika say that everything is merely imputed by the mind. Report an error in the passage at 1:32:18 Highlight the passage at 1:32:18

1:32:32 So at the top of page 298, so that being so, whatever is posited as conventionally existent is posited as existent by the power of nominal conventions. So whatever is posited as conventionally existent is posited as existent by the power of nominal conventions. Mere imputation, worldly conventions, but not everything posited by the power of these is asserted to be conventionally existent. Report an error in the passage at 1:32:32 Highlight the passage at 1:32:32

1:33:12 So things conventionally exist, they're posited as conventionally existent by the power of worldly conventions, but it's not that everything that's posited by worldly conventions conventionally exists or exists. Report an error in the passage at 1:33:12 Highlight the passage at 1:33:12

1:33:30 Such as the sun revolving around the earth, such as the real cup, posited by worldly conventions. But that doesn't mean that that necessarily exists. It doesn't exist because it's harmed by a valid cognizer. Report an error in the passage at 1:33:30 Highlight the passage at 1:33:30

1:34:00 You guys are just looking at me. So not everything that's posited by worldly convention necessarily exists. Report an error in the passage at 1:34:00 Highlight the passage at 1:34:00

1:34:12 Only those things that are not harmed by a valid cognition. A valid cognition of the ultimate or the valid cognition of convenience. Report an error in the passage at 1:34:12 Highlight the passage at 1:34:12

1:34:29 So everything that exists, exists by the power of worldly conventions. Report an error in the passage at 1:34:29 Highlight the passage at 1:34:29

1:34:40 But if that's damaged by a valid cognition, then it doesn't exist. If that convention, worldly convention, is damaged by a valid cognition, it doesn't exist at all. Report an error in the passage at 1:34:40 Highlight the passage at 1:34:40

1:35:06 Peter, the mic is near Louis. Report an error in the passage at 1:35:06 Highlight the passage at 1:35:06

1:35:16 Hold it, there now it's on. Okay, here we go. Could you use an example of that like historical events, like Poland existed as a country, was a kingdom and was absorbed by Russia and for many decades Poland didn't exist at all. And then Poland was part of Germany and then Poland was recreated as a nation. So Poland itself is conceptual. Report an error in the passage at 1:35:16 Highlight the passage at 1:35:16

1:35:43 And as it existed or disappeared depending on the course of history. Would that be an example? An example of? A conventional truth that is not necessarily true. It depends on the period. It depends on the history of when there is a Poland and when there isn't a Poland. So it's sometimes refuted and sometimes exists. Report an error in the passage at 1:35:43 Highlight the passage at 1:35:43

1:36:06 The Russian Empire would say there is no Poland. Report an error in the passage at 1:36:06 Highlight the passage at 1:36:06

1:36:12 See Poland, I mean Poland exists like everything else exists. in terms of Right, well as a person we didn't always exist either, right? And as a cup this also didn't exist. So Poland is the same as everything else. What I'm talking about here is a worldly convention. That's what I mean. I mean a worldly convention that is invalidated by an expert. Report an error in the passage at 1:36:12 Highlight the passage at 1:36:12

1:36:47 So a worldly convention that... But it couldn't be invalidated by historical changes? Wouldn't that be like an expert, but just in a different context? But see, Poland validly existed in certain periods, right, conventionally? And it did not validly exist in other periods. I'm Report an error in the passage at 1:36:47 Highlight the passage at 1:36:47

1:37:18 just trying to think of an example that we could use where valid existence is changed by... Something other than an expert deciding it where it can be changed by events, not just by an expert. Oh, I see. Well, I mean, there are lots of examples of that. Because there's valid, I mean, things come in and out of existence, right? So, you know, Emily did not exist. Report an error in the passage at 1:37:18 Highlight the passage at 1:37:18

1:37:50 I mean, the Emily that we... See here, right, did not exist conventionally 60 years ago and will not exist 60 years from now unless I'm really, really, really, I don't, I was not going to say fortunate, I don't know if that would be fortunate, but unless I live a really long time, right. So, so, you know, so. Report an error in the passage at 1:37:50 Highlight the passage at 1:37:50

1:38:23 Poland is similar, right? There are times in which it exists and sometimes that it doesn't exist, you know, just over time. And that's just true for most things, right? Because like Isola says, right, things validly exist, right, conventionally exist by worldly convention based on time or Report an error in the passage at 1:38:23 Highlight the passage at 1:38:23

1:38:55 according to time and place. Okay, so would Poland then be an example of an impermanence? Yeah. Yeah. I would think so. Okay. I'm just trying to think of other ways in which we could apply what you're talking about, about the expert. So I guess I didn't have a valid example. Yeah. If, yeah, because the valid, the valid cognition, see a valid cognition is really, in a sense, it's an expert. Report an error in the passage at 1:38:55 Highlight the passage at 1:38:55

1:39:27 It's someone who has realized something irrefutable. It's someone who cannot be refuted. So it's not just any old person. It's someone who is unshakable, completely unshakable in their understanding. Nobody can harm their understanding. It's someone who's realized something. It's like the difference between... Report an error in the passage at 1:39:27 Highlight the passage at 1:39:27

1:40:06 Someone who's gotten teachings on emptiness and thinks, oh yeah, that makes sense. And then talks to His Holiness the Dalai Lama who says, you're wrong. And then it completely shakes your belief in emptiness. That means you haven't realized it because your understanding is still shakable. But once you've realized it, it doesn't matter who tells you you're wrong. You know. Report an error in the passage at 1:40:06 Highlight the passage at 1:40:06

1:40:37 I mean, you just know, right? I mean, in a very loose way. Report an error in the passage at 1:40:37 Highlight the passage at 1:40:37

1:40:56 I can't think of, I mean, I can't think of many other examples. Oh, Jessica. Report an error in the passage at 1:40:56 Highlight the passage at 1:40:56

1:41:09 Hello? Okay. So I don't know if this works, but I'll just throw it out there. What about, like, the concept of the atom, right? So at one point in time, it was a worldly convention and even scientific convention that the atom existed in this very discreet. like nucleus, proton, and neutron, and then electrons in orbit, right, and then quantum physics came along and a bunch of physicists came Report an error in the passage at 1:41:09 Highlight the passage at 1:41:09

1:41:47 sort of represents a convention that then was disputed. I think so, I think so, yeah. Yeah, so, and the former worldly convention that probably still exists today, because that's what I was taught in school, right? Report an error in the passage at 1:41:47 Highlight the passage at 1:41:47

1:42:18 Right, that there's a, right, and then, yeah, and then there are these scientists, you know, and people who, you know, are up on science, you know, know, well, know, right, at least have heard that that's not. That's not true anymore, right? But there's still that worldly convention out there that now has been invalidated, right, by a scientist. And so the, you know, the, I guess the best thinking in science now would be the expert, right? Report an error in the passage at 1:42:18 Highlight the passage at 1:42:18

1:42:52 Right. Which may be invalidated, you know, five years from now. Right. It's similar to like causes of diseases to like at one point in time maybe we thought worldly convention was. Report an error in the passage at 1:42:52 Highlight the passage at 1:42:52

1:43:09 Right. Right. Report an error in the passage at 1:43:09 Highlight the passage at 1:43:09

1:43:18 Right, yeah. No, I think that's a good example. That's a very relevant example, right? And even existence from its own side has been kind of refuted by science, by quantum physics. Right, right. Yeah, so then we could even maybe even say. Yeah, yeah. Report an error in the passage at 1:43:18 Highlight the passage at 1:43:18

1:43:45 And then, yeah, there's the flat world, which probably in some circles still is believed in. Yeah. So yeah, so that, you know, it's kind of a difficult thing to kind of get our arms around, right, this whole concept of valid cognizer. Report an error in the passage at 1:43:45 Highlight the passage at 1:43:45

1:44:06 But anyway, you know, we think about it, but those are the three criteria, right? If it conventionally exists, if it exists, validly, conventionally, known by the world, by valid cognition, I mean, known by the worldly conventions, and it's not damaged by. A valid cognition of conventionalities or ultimate. Report an error in the passage at 1:44:06 Highlight the passage at 1:44:06

1:44:43 Any questions on that? Report an error in the passage at 1:44:43 Highlight the passage at 1:44:43

1:44:49 So I want to go back to clarify something. We always need to get back to the view, right? We need lots of reinforcement about the view. So if we get back to the cup, Report an error in the passage at 1:44:49 Highlight the passage at 1:44:49

1:45:17 right, colors and shapes appear. Conceptual mind labels those colors and shapes. Report an error in the passage at 1:45:17 Highlight the passage at 1:45:17

1:45:29 So is that a problem? Is that ignorance? The mind that labels this cup, is that ignorance? Report an error in the passage at 1:45:29 Highlight the passage at 1:45:29

1:45:48 So colors and shapes appear, mind labels it cup, then it appears back as if it's a cup from here, right? It appears as if there's a cup from here. Report an error in the passage at 1:45:48 Highlight the passage at 1:45:48

1:46:10 And then the mind believes that it's a cup from here. That is ignorance, right? That's where the problem starts. It's not the initial labeling of the cup that's the problem. It's the believing that the cup comes from the side of the object, right? Believing that it really is a cup independent of your imputation. Report an error in the passage at 1:46:10 Highlight the passage at 1:46:10

1:46:44 Independent of the mind. Report an error in the passage at 1:46:44 Highlight the passage at 1:46:44

1:46:51 So that's the point Lama Zopa Rinpoche is making here, where he says, we must exactly understand that the thought that imputes I is not the ignorance that is the root of saṃsāra. Report an error in the passage at 1:46:51 Highlight the passage at 1:46:51

1:47:10 We must exactly understand that the thought that imputes I is not the ignorance that is the root of saṃsāra. Only after the creation of this merely imputed I is a concrete, truly existent I built up. Report an error in the passage at 1:47:10 Highlight the passage at 1:47:10

1:47:28 At the very first, thought gives the label I and the continuation of that thought starts to apprehend it as true. The initial thought apprehending I becomes the ignorance that is the root of saṃsāra. Only when its continuation starts to apprehend that appearance as true. Report an error in the passage at 1:47:28 Highlight the passage at 1:47:28

1:47:58 This thought is a wrong conception because it apprehends as true something that is non-existent. It is empty. Report an error in the passage at 1:47:58 Highlight the passage at 1:47:58

1:48:12 Now you should have some idea of how this concrete thing is projected by the mind. Just like this I, the body, mind. Aggregates, form, sound, smell, taste, everything is imputed. First your mind imputes, after the imputation, because of the past imprint, true existence is decorated and you then cling to that concrete thing. Report an error in the passage at 1:48:12 Highlight the passage at 1:48:12

1:48:48 That is how you create the cause of suffering, the concept of true existence. Report an error in the passage at 1:48:48 Highlight the passage at 1:48:48

1:49:01 So right here, so there's a... So we can say conventionally. There's a body and mind here, right? Report an error in the passage at 1:49:01 Highlight the passage at 1:49:01

1:49:13 There is no I here at all. Then we impute I, which is okay. But then we think there's an I really here. We think that there's an I really somewhere in here. Report an error in the passage at 1:49:13 Highlight the passage at 1:49:13

1:49:35 That's the problem. Report an error in the passage at 1:49:35 Highlight the passage at 1:49:35

1:49:40 So I'll continue with Lama Zopa Rinpoche. Therefore, none of the five aggregates are the I. The aggregate of form is not the I, right, the body. The aggregate of feeling is not the I. The aggregate of discrimination is not the I. The aggregate of compositional factors is not the I. Nor is it the aggregate of consciousness or the mind. Even the whole group of aggregates is not the I. Report an error in the passage at 1:49:40 Highlight the passage at 1:49:40

1:50:08 Even the whole body and mind is not the I. The I is nowhere on these aggregates. From the tip of the hair on the head down to the toes. It does not exist inside these aggregates nor outside. Report an error in the passage at 1:50:08 Highlight the passage at 1:50:08

1:50:29 Though you search, this eye cannot be found anywhere. There Report an error in the passage at 1:50:29 Highlight the passage at 1:50:29

1:50:38 is no eye anywhere. And Report an error in the passage at 1:50:38 Highlight the passage at 1:50:38

1:50:49 this is what the lower schools have a really hard time with. That it can't be found anywhere. It can't be... It cannot be found anywhere, Report an error in the passage at 1:50:49 Highlight the passage at 1:50:49

1:51:05 and yet it exists. It cannot be found at all anywhere, and it still exists. Report an error in the passage at 1:51:05 Highlight the passage at 1:51:05

1:51:20 So this I cannot be found anywhere. However, Lama Zopa says, there's an I in this room. In this temple, there's an I. There's a me in this temple for no other reason than the aggregates, which are the association of body and mind, are here in the temple now. Report an error in the passage at 1:51:20 Highlight the passage at 1:51:20

1:51:45 We can only say there's a me here because there's this body and mind here. So I is a concept or idea. Report an error in the passage at 1:51:45 Highlight the passage at 1:51:45

1:51:59 Because the aggregates are here, it is believed that I am here. So I is a concept or idea. Because the aggregates are here, it is believed that I am here. But these aggregates are not the I. Report an error in the passage at 1:51:59 Highlight the passage at 1:51:59

1:52:21 They are the basis to be labeled I. And therefore the eye cannot be found anywhere on this. Report an error in the passage at 1:52:21 Highlight the passage at 1:52:21

1:52:33 So there's no eye at all. Report an error in the passage at 1:52:33 Highlight the passage at 1:52:33

1:52:41 But don't make the mistake of thinking there's a body here or a mind here. Because if we do the same analysis, there's no body here either. There's no mind here either. There are no atoms here. There are no quarks here. There's no anything here. But anyway, but at this point we're just analyzing for the eye, right? Report an error in the passage at 1:52:41 Highlight the passage at 1:52:41

1:53:04 So the I is a concept or idea. So following from this, so we can do this analysis. Report an error in the passage at 1:53:04 Highlight the passage at 1:53:04

1:53:21 So the aggregate of form is not the I. The aggregate of feeling is not the I. The aggregate of compositional factors is not the I. The aggregate of consciousness is not the I. None of these are the I, nor is the entire group the I. Report an error in the passage at 1:53:21 Highlight the passage at 1:53:21

1:53:44 Even from this word my aggregates, my body, my mind, you can understand this. This is because saying my body means that the I is the possessor of the body. Report an error in the passage at 1:53:44 Highlight the passage at 1:53:44

1:53:57 And saying my mind means that I am the possessor of my mind. There's no way that the possessor and the possession can be one. They have to be different. Report an error in the passage at 1:53:57 Highlight the passage at 1:53:57

1:54:20 Saying my aggregates indicates that the aggregates are the possession of the I. The body and mind are the possession of the I. Report an error in the passage at 1:54:20 Highlight the passage at 1:54:20

1:54:30 So that's one reason why none of the five aggregates is the I. It is also the reason why the whole group cannot be the I. Okay, so now here is where we're going to meditate. Sorry, we're almost out of time. So here, so concentrate there for a little while that none of these... Is the I. The Report an error in the passage at 1:54:30 Highlight the passage at 1:54:30

1:55:01 body is not the I. Report an error in the passage at 1:55:01 Highlight the passage at 1:55:01

1:55:08 Mind is not the I. Report an error in the passage at 1:55:08 Highlight the passage at 1:55:08

1:55:15 You, the self, you, the I are nowhere. Report an error in the passage at 1:55:15 Highlight the passage at 1:55:15

· · · silence, 4 minutes

1:59:17 So the I exists nowhere on these aggregates. Report an error in the passage at 1:59:17 Highlight the passage at 1:59:17

1:59:25 Not clear. Report an error in the passage at 1:59:25 Highlight the passage at 1:59:25

1:59:33 Inside nor outside does the I exist. Report an error in the passage at 1:59:33 Highlight the passage at 1:59:33

2:00:02 This does not mean that the I does not exist. But that it exists in mere name. Merely in... Report an error in the passage at 2:00:02 Highlight the passage at 2:00:02

2:00:19 other words, this means that... Report an error in the passage at 2:00:19 Highlight the passage at 2:00:19

2:00:37 there is no there. Report an error in the passage at 2:00:37 Highlight the passage at 2:00:37

· · · silence, 1 minute

2:02:00 This used to scare the bejesus out of me and actually tonight it felt very comforting to know that all of those afflictions, all of those difficulties, all of those, it's all There is no I there. There's no I there to get attached to having things work out a certain way. There's no I there to be afflicted. Report an error in the passage at 2:02:00 Highlight the passage at 2:02:00

2:02:29 There's no I there to be miserable or upset. It's starting to feel comforting. It's starting to feel different. And for a long time I really resisted this aspect of it. Report an error in the passage at 2:02:29 Highlight the passage at 2:02:29

2:02:44 So it just takes time. I've had how many years of classes and it's just now starting to feel really comfortable. Yeah. And because I think because you're seeing how believing in the I makes you miserable, right? It creates our suffering and then it becomes freeing, right? Oh my gosh, then I don't have to be upset when people insult me. Report an error in the passage at 2:02:44 Highlight the passage at 2:02:44

2:03:15 I don't have to be upset when people reject me. I don't have to be upset when people treat me badly. Report an error in the passage at 2:03:15 Highlight the passage at 2:03:15

2:03:31 Seven years is a very short time. Report an error in the passage at 2:03:31 Highlight the passage at 2:03:31

2:03:43 That's a good sign, right? Or, you know, fear is a good sign too. Fear is a really good sign because if we don't feel fear, that means nothing is happening. We're not really getting it. right, so, yeah. Yeah. Report an error in the passage at 2:03:43 Highlight the passage at 2:03:43

2:04:06 Understand why the llamas are always smiling and happy. They're not all preoccupied with all this crap. It's not that they don't deal with ordinary reality, but they're not living in that space. Yeah, there's no reason to feel heavy. There's no reason to have a mental affliction. Report an error in the passage at 2:04:06 Highlight the passage at 2:04:06

2:04:33 Yeah, because the mind is naturally light and peaceful and spacious. Until the mental affliction arises, which messes everything up. Yeah, what about me? Report an error in the passage at 2:04:33 Highlight the passage at 2:04:33

2:04:46 Yeah, yeah, exactly. So let me just read one little thing about fear. Is that Rinpoche says when the experience of losing the eye comes, you know, for some people very deep fear arises. Report an error in the passage at 2:04:46 Highlight the passage at 2:04:46

2:05:07 He says at that time you must not stop. Definitely you must not run away. He says, I don't mean physically run to the mountains or anything external like that. What I mean is that it is a huge mistake to stop the meditation at that point. Report an error in the passage at 2:05:07 Highlight the passage at 2:05:07

2:05:32 He says, if you're not aware ahead of time of what's going to happen, then there's an opportunity for unbelievable fear to arise at that very time that you arrive at the experience constituting the special part of the realization. Why it is so important to understand the texts and have special oral instructions from experienced lamas and gurus now comes to the fore. Report an error in the passage at 2:05:32 Highlight the passage at 2:05:32

2:05:57 So why does deep fear arise? Because here, the I that you have been holding on to and believing in from beginningless rebirth is today, this minute, becoming non-existent. Report an error in the passage at 2:05:57 Highlight the passage at 2:05:57

2:06:14 Lost, he says. Report an error in the passage at 2:06:14 Highlight the passage at 2:06:14

2:06:19 So anyway, lots of it. Lots of juicy stuff. Report an error in the passage at 2:06:19 Highlight the passage at 2:06:19

2:06:29 So Report an error in the passage at 2:06:29 Highlight the passage at 2:06:29

2:06:35 keep practicing noticing your object of refutation, noticing that we feel like there's an eye here somewhere. Sometimes it feels like it's in the heart, sometimes it feels like it's in the head, sometimes it feels like it's mixed with the body and mind. Okay, page 246. Report an error in the passage at 2:06:35 Highlight the passage at 2:06:35

2:07:02 And then next week is our last class, right, of the year. And then we'll start up again in January. Report an error in the passage at 2:07:02 Highlight the passage at 2:07:02

2:07:13 May all beings everywhere plagued by sufferings of body and mind obtain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or ever fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 2:07:13 Highlight the passage at 2:07:13

2:07:40 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. Report an error in the passage at 2:07:40 Highlight the passage at 2:07:40

2:08:03 May all who are sick and ill quickly be freed from their ailments. 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 2:08:03 Highlight the passage at 2:08:03

2:08:44 His Report an error in the passage at 2:08:44 Highlight the passage at 2:08:44

2:08:49 long life as Report an error in the passage at 2:08:49 Highlight the passage at 2:08:49

2:08:59 well as the long life of Geshe Dagpa, Report an error in the passage at 2:08:59 Highlight the passage at 2:08:59

2:09:04 Chodron Rinpoche, Report an error in the passage at 2:09:04 Highlight the passage at 2:09:04

2:09:09 His Holiness the Dalai Lama and of all of our spiritual masters. Report an error in the passage at 2:09:09 Highlight the passage at 2:09:09

· · · silence, 1 minute

2:09:50 Thank you Mr. Peter. Report an error in the passage at 2:09:50 Highlight the passage at 2:09:50

2:10:00 Into my butt. -shirts? Report an error in the passage at 2:10:00 Highlight the passage at 2:10:00

2:10:08 perfect. Report an error in the passage at 2:10:08 Highlight the passage at 2:10:08

2:10:11 think it's going positive condition for my life. Report an error in the passage at 2:10:11 Highlight the passage at 2:10:11

2:10:17 Your pure view. It's going to be a positive condition for years. Right. Report an error in the passage at 2:10:17 Highlight the passage at 2:10:17

2:10:25 least I'm not going to the emergency. Report an error in the passage at 2:10:25 Highlight the passage at 2:10:25

2:10:37 So congratulations, is it alright? It's still new. I'm attorney, and there's only two attorneys in there, and so it's... Wow. Wow. It's crazy. Yeah, stressful job. Yeah, but it doesn't have to be too stressful. I just, the guy is a meditator. Oh, that sounds like fun. So I meditate on the emptiness of having a job. Very good. You can practice your class all day long. Report an error in the passage at 2:10:37 Highlight the passage at 2:10:37

2:11:08 Yeah. Can't we, though? Report an error in the passage at 2:11:08 Highlight the passage at 2:11:08

2:11:15 Oh, I'm dropping everything. Report an error in the passage at 2:11:15 Highlight the passage at 2:11:15

2:11:25 That was really delicious. I think Lewis has an opportunity to practice every single day. He has to drive to San Jose. Ah, yeah. So he has time. He can practice all the way down there. Report an error in the passage at 2:11:25 Highlight the passage at 2:11:25

2:11:59 they have to... No, you don't. All right. out. All right. Thank you. Thank you. Thank you. Report an error in the passage at 2:11:59 Highlight the passage at 2:11:59

2:12:14 like a huge Tesla magnet. Sorry. Report an error in the passage at 2:12:14 Highlight the passage at 2:12:14

2:12:36 All right, good luck in your job. Report an error in the passage at 2:12:36 Highlight the passage at 2:12:36

2:12:43 was talking to my boss today about, they sent out things, management sends out. They're a version of the negotiations and then, you know, agents out there and said something about layoffs and stuff. I have a.6 job which is on the top and they don't want to pay dinner. I was like, if I need to work now, I'm kind of like, you know, you figure out what's, they don't know what the hell's going on yet. Report an error in the passage at 2:12:43 Highlight the passage at 2:12:43

2:13:13 They're going to probably have another start. Report an error in the passage at 2:13:13 Highlight the passage at 2:13:13