Special Insight 4: Wisdom of Emptiness (21 February 2012)

0:23 So we can develop our motivation for tonight by thinking about all Report an error in the passage at 0:23 Highlight the passage at 0:23

0:36 of these things we spend our time with. Report an error in the passage at 0:36 Highlight the passage at 0:36

0:48 Entertainments and the sense pleasures. Report an error in the passage at 0:48 Highlight the passage at 0:48

1:07 All of those are transitory. Report an error in the passage at 1:07 Highlight the passage at 1:07

1:15 Very satisfaction. Report an error in the passage at 1:15 Highlight the passage at 1:15

· · · silence, 1 minute

2:08 So given all Report an error in the passage at 2:08 Highlight the passage at 2:08

2:14 of our possessions, Report an error in the passage at 2:14 Highlight the passage at 2:14

2:19 all of our accompliness Report an error in the passage at 2:19 Highlight the passage at 2:19

· · · silence, 1 minute

2:57 and satisfaction. Report an error in the passage at 2:57 Highlight the passage at 2:57

· · · silence, 1 minute

3:49 So developing a motivation to put as much time as we can into. Creating the causes for lasting peace in Report an error in the passage at 3:49 Highlight the passage at 3:49

4:22 and of ourselves as Report an error in the passage at 4:22 Highlight the passage at 4:22

4:29 others. Report an error in the passage at 4:29 Highlight the passage at 4:29

· · · silence, 1 minute

5:10 We'll start with the Manjushri prayer on the first page of the white book. Report an error in the passage at 5:10 Highlight the passage at 5:10

5:20 Let's see if the others will float in. Report an error in the passage at 5:20 Highlight the passage at 5:20

5:26 And they're done. 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 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 5:26 Highlight the passage at 5:26

5:53 You, whose dragon thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma, who wields the sword of wisdom, hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance. You, whose princely body is adorned with the 112 marks of a Buddha, who has completed the stages achieving the highest perfection of a bodhisattva, who has been pure from the beginning, I bow down to you, O Manjushri. Report an error in the passage at 5:53 Highlight the passage at 5:53

6:22 Omurra Patsanadim, Repsanadim, Repsanadim, Repsanadim, Report an error in the passage at 6:22 Highlight the passage at 6:22

6:35 With the brilliance of your wisdom, O compassionate one, illuminate the darkness in closing my mind, enlighten my intelligence and wisdom so that I may gain insight into Buddha's words and the texts that explain them. Report an error in the passage at 6:35 Highlight the passage at 6:35

6:50 The Report an error in the passage at 6:50 Highlight the passage at 6:50

6:57 heart sūtra? Report an error in the passage at 6:57 Highlight the passage at 6:57

7:02 Yeah. Report an error in the passage at 7:02 Highlight the passage at 7:02

7:11 I prostrate to the Arya triple gem. Thus did I hear at one time, the Bhagavan was dwelling on Mass Vulture's mountain in Rajgriya, together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called profound perception. Report an error in the passage at 7:11 Highlight the passage at 7:11

7:31 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 Ashariputra 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 7:31 Highlight the passage at 7:31

7:58 He said that in 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 7:58 Highlight the passage at 7:58

8:21 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 8:21 Highlight the passage at 8:21

8:45 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. There is no ignorance, no extinction of ignorance and so on, up to and including no aging and death. Report an error in the passage at 8:45 Highlight the passage at 8:45

9:19 Similarly, there is no suffering, origination, cessation and path. There is no exalted wisdom, no attainment and also no non-attainment. Aging and death. Report an error in the passage at 9:19 Highlight the passage at 9:19

9:28 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 9:28 Highlight the passage at 9:28

9:53 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 bodhissoha. Report an error in the passage at 9:53 Highlight the passage at 9:53

10:15 Shariputra, the bodhisattva, mahasattva should train the profound perfection of wisdom like that. Then the Bhagavan arose from that concentration and commended the Bodhisattva, Mahasattva, Arya, Avalokitesvara, 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 Tathatagas rejoice. The Bhagavan having thus spoken, the venerable Sharivadiputra, the Bodhisattva, Mahasattva, Arya, Avalokitesvara, and those surrounding in their entirety, along with the world of God, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by the Bhagavan. And then on page 98, it's Refuge in Bodhicitta. Report an error in the passage at 10:15 Highlight the passage at 10:15

10:59 I Report an error in the passage at 10:59 Highlight the passage at 10:59

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

11:27 May I become a Buddha in order to benefit all sentient beings. I go for refuge until I'm enlightened to the Buddha, the Dharma and the Supreme Assembly by the merits I create through listening to the Dharma. May I become a Buddha in order to benefit all sentient beings. Report an error in the passage at 11:27 Highlight the passage at 11:27

11:51 So last week we finished the special insight section. We did, yeah. So we talked about with special insight, in order to attain special insight first we have to have the correct view, right? And then you develop calm abiding on that, right? And then you analyze with that as the basis, right? Calm abiding as a basis, right? You start to analyze and then you alternate back and forth, right? Between stabilizing and analytical meditation on emptiness, right? Report an error in the passage at 11:51 Highlight the passage at 11:51

12:27 And then when you're through the force of your analysis, right? The pliancy. The mental pliancy and then physical pliancy and then the bliss arise. Then you've attained special insight as well as the union of calm abiding and special insight. And then that further deepens your calm abiding. So through the force of your analysis, your calm abiding, your stabilizing meditation even gets deeper. Report an error in the passage at 12:27 Highlight the passage at 12:27

12:59 And so then you have the union of calm abiding and special insight. Report an error in the passage at 12:59 Highlight the passage at 12:59

13:06 Simple. I think that was hard for people. Wasn't that section on special insight? Hard to relate to, maybe? Report an error in the passage at 13:06 Highlight the passage at 13:06

13:20 I notice we've lost some people in that section. It's daunting, Report an error in the passage at 13:20 Highlight the passage at 13:20

13:29 right? Because we're not quite ready. We're not quite there yet, right? Report an error in the passage at 13:29 Highlight the passage at 13:29

13:43 Sorry, Lynn. I've got the microphone and then I'll give it to you. The Titans collide. The two pushy Aquarians collide. I just had a quick point. It was just that most, at least for me anyway, I mean I'm not even on the page yet. I'm still trying to stabilize my mind. So this is certainly a goal for me and one, a worthy goal and one that I actually have the time to start pursuing. Report an error in the passage at 13:43 Highlight the passage at 13:43

14:10 But I think what happens sometimes, and this has happened to me sometimes in terms of like reading Tsongkhapa's biography, it's like... They've got to such a high level of practice and such a great level of insight that sometimes it's inspiring, but sometimes it's actually quite intimidating. It's like, how can I even be on the same page with Tsongkhapa when he had done everything by the time he was three, you know? Report an error in the passage at 14:10 Highlight the passage at 14:10

14:33 Maybe not three. Okay, six maybe. But no, most of the time... But he was an enlightened being. I mean, according to the teacher, he was... Of course, he was an emanation and all of that. I mean, I think what it is is that the path is laid out. you know. Report an error in the passage at 14:33 Highlight the passage at 14:33

14:46 In galupa fashion so well and so clearly that in some ways it's inspiring, in some ways it's very daunting. Yeah. So, yeah, so a couple of things on that is, right, we all have the same Buddha nature, right? And so that's an important thing to remember, right? We have the same capacity. It's just a matter of causes and conditions, right? The causes and conditions coming together and then we'll be the same. Report an error in the passage at 14:46 Highlight the passage at 14:46

15:15 You know, it'll happen. It'll happen, right? When we create the causes. Yeah. And then, you know, the other thing is, the great thing about this tradition is we get these teachings on, okay, well, what do we do when we get there? So then when we go and retreat, we know what to do. Right? If we don't get these teachings ahead of time, then, you know, you're sitting there and you're like, okay, now what? Report an error in the passage at 15:15 Highlight the passage at 15:15

15:41 Right? Report an error in the passage at 15:41 Highlight the passage at 15:41

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

15:52 So it's daunting, but then when we get there, we'll know exactly what to do, and we'll know which page to turn to. Oh yeah, I remember Lama Tsongkhapa talked about this. I don't remember quite what he said, but when we get there, it's like, oh, okay, well I know that was in that special insight section, and let's go and look at that, and then it'll just feel like a treasure, right? Report an error in the passage at 15:52 Highlight the passage at 15:52

16:15 This is exactly where I am, and I know exactly what I need to do now. And he'll, you know, and he shows you the pitfalls. Don't do this. Don't do that. So we know. Right. And we won't have to have like frantically call our guru and say, right. Report an error in the passage at 16:15 Highlight the passage at 16:15

16:33 We'll know. Report an error in the passage at 16:33 Highlight the passage at 16:33

16:37 Anyway. Yeah. Report an error in the passage at 16:37 Highlight the passage at 16:37

16:43 All right. Lynn, you had something? No. Report an error in the passage at 16:43 Highlight the passage at 16:43

16:53 We just do a little review on the view. Right. It's been a while since we've talked about that. So remembering that. All of our difficulties, right, all of our problems are caused by projections of our mind, incorrect projections by our minds. The problems fundamentally aren't caused by the outside, right? Those are cooperative conditions, right? Report an error in the passage at 16:53 Highlight the passage at 16:53

17:27 But the ignorance in our minds that causes us to project onto things. A way of existing that they don't actually exist. Projecting onto them things. First of all, permanence. We think that things are going to last. People aren't going to change. They're going to stay in our lives. We have jobs that are going to always be there. Our house is always going to be there. Report an error in the passage at 17:27 Highlight the passage at 17:27

17:57 Our comfortable life is always going to be there. It's all constantly changing. We suffer when we have, right? Report an error in the passage at 17:57 Highlight the passage at 17:57

18:04 We think it's always going to be there because it will definitely change. Secondly, then the big, right, the root is this projection of things existing concretely, inherently, from their own side, independent of the mind. We think there are all these objects out there that exist independent of my mind. If we look around, we don't think this altar... Report an error in the passage at 18:04 Highlight the passage at 18:04

18:36 Is dependent on our mind, right? We don't think this table is dependent on the mind. We don't think that these people in this room are dependent on our minds. Report an error in the passage at 18:36 Highlight the passage at 18:36

18:46 Everything, all of our perceptions are dependent on our minds. Report an error in the passage at 18:46 Highlight the passage at 18:46

18:54 So, based on that we grasp onto things, we have aversion for things, and the whole cycle of existence starts, right? We create karma to be reborn in cyclic existence again and again. Report an error in the passage at 18:54 Highlight the passage at 18:54

19:10 So we think that things exist in a solid, concrete way, independent of our minds, you know, intrinsically. We think this is a clock out here from its own side. We think this is a table out here from its own side. We think that's a person out there from its own side. But once again, data. We perceive data. Report an error in the passage at 19:10 Highlight the passage at 19:10

19:39 We perceive data and then our conceptual mind creates objects out of data. We perceive data and then our minds impute clock. Report an error in the passage at 19:39 Highlight the passage at 19:39

19:54 It's not a clock from its own side. Data appears. It's just data. And then our mind searches quickly, right? And then overlays our image of clock onto that data. And then we think it is really a clock. Report an error in the passage at 19:54 Highlight the passage at 19:54

20:22 Same with the table. Same with that person, right? Then it gets more interesting, right, with people. Clocks aren't very interesting, but with people, right, we think attractive, unattractive. Where does attractive come from? Where does unattractive come from? Where does pleasant come from? Report an error in the passage at 20:22 Highlight the passage at 20:22

20:48 Unpleasant? Report an error in the passage at 20:48 Highlight the passage at 20:48

20:51 We perceive data and then we impute attractive or unattractive Report an error in the passage at 20:51 Highlight the passage at 20:51

21:03 or wonderful or eww. So I had this interesting experience this morning where I got to practice this because I was sitting there doing my morning practice in my room and then I heard this awful sound out of the cat that... There's always an indication that the cat has a sentient being in its mouth. So it's a special meow. Report an error in the passage at 21:03 Highlight the passage at 21:03

21:42 And then I heard a squeak, which was definitely not the cat, so I knew it had a mouse. So I went out of my room and there's this mouse in the cat's mouth, of course. And then, you know, and then I, you know, got the mouse out of the cat's mouth and got the cat out of the room. And, you know, and with mice, I'm sorry. Report an error in the passage at 21:42 Highlight the passage at 21:42

22:08 I mean, it's colors and shapes, but I have an aversion to these. And that color and shape. And an almost dead, bloody thing, you know. And, you know, and I kept thinking, colors and shapes, right? Aversion is coming from my mind, right? You is coming from my mind. There's no disgusting from the side of the object, right? Report an error in the passage at 22:08 Highlight the passage at 22:08

22:41 Disgusting is coming from the label in my mind, right? And it was just really interesting to just watch my mind, you know, and just watch how just looking at the data, there is nothing disgusting about the data. Report an error in the passage at 22:41 Highlight the passage at 22:41

22:59 The mind, you know, a learned reaction, maybe it's just an instinctual reaction, but it is merely the conceptual labeling that is creating the disgust in my mind, right? That's creating the aversion, creating even the visceral reaction, right? It feels like it has nothing to do with our conceptual mind, but it totally has to do with the conceptual mind, but it creates, you know, the conceptual mind creates this visual. Report an error in the passage at 22:59 Highlight the passage at 22:59

23:31 It's the same with our opinions. We have opinions about everything and everybody and all of that comes from the mind. We think so much that annoying comes from the side of the person or wrong comes from the side of the person. Report an error in the passage at 23:31 Highlight the passage at 23:31

23:52 Wonderful comes from the side of the person where it completely comes from the side of our conceptual mind. Our beliefs and our opinions and our preferences totally from the side of our mind. There's not one atom of disgusting from the side of something else. Not one atom of annoying coming from the side of somebody else or something else. Report an error in the passage at 23:52 Highlight the passage at 23:52

24:23 It's all coming from the side of the mind. Report an error in the passage at 24:23 Highlight the passage at 24:23

24:28 including its suffering, it's from your mind when you think it's So suffering, right? I mean, there's an experience, right? They are experiencing pain, right? But, you know, so there's an experience that they have, right? But suffering, the label suffering is coming from our mind, right? Unpleasant is coming. Yeah. Also, I mean, it's the same with, let's say, physical pain. Report an error in the passage at 24:28 Highlight the passage at 24:28

25:04 Right? There's data. There's a sensation. We can label that pain, but it's not pain from its own side. Right? There's a sensation and we label it pain. We label it poor me and then we have more pain. Right? More suffering. Or we can label it sensation. Right? Not Report an error in the passage at 25:04 Highlight the passage at 25:04

25:41 to say it doesn't function. Right? There is function. Report an error in the passage at 25:41 Highlight the passage at 25:41

25:48 There are sentient beings suffering for sure. Right? Report an error in the passage at 25:48 Highlight the passage at 25:48

25:59 But I want to get to that a little bit later. So things are merely labeled by the mind. They don't exist from their own side at all. So Lama Tsongkhapa says it's so important to first identify that object of refutation in our own experience. How we perceive things, how we perceive everything as existing from its own side. So back to the simple example. Report an error in the passage at 25:59 Highlight the passage at 25:59

26:34 Data appears. Our mind labels clock. So far, no problem. Then it appears back as if it is a clock. And we believe that it really is a clock. That is where the problem is introduced, right? Is when we believe it really is a clock. When we forget that clock came from our mind. Report an error in the passage at 26:34 Highlight the passage at 26:34

27:07 But when we believe it really is a clock is the problem. Just like right and wrong, good and bad, right? Came from the side of our mind and then we believe it is as if it really is right or wrong or good or bad, attractive or unattractive, pleasant or unpleasant. Forgetting that the label just came from our minds, right? So Report an error in the passage at 27:07 Highlight the passage at 27:07

27:39 this thing in my hand is the basis for imputing clock. It. The base and the label are not the same. There is no clock here on this base at all. Report an error in the passage at 27:39 Highlight the passage at 27:39

27:56 Clock is merely labeled independence on the base. There is no clock here on the base at all. Report an error in the passage at 27:56 Highlight the passage at 27:56

28:11 The body and the mind. There's a body, there's a mind, that's the base. Then person is labeled independence on the body and mind. Report an error in the passage at 28:11 Highlight the passage at 28:11

28:25 There's no person. At all, within this body and mind. Person came, what, from the conceptual mind that labels. There is no person here on the body and mind at all. Report an error in the passage at 28:25 Highlight the passage at 28:25

28:49 The base and the label are not the same. So there's no person here on the body and mind. There's no body here on its parts. There are no atoms there on its parts. There's nothing at all from its inside. Report an error in the passage at 28:49 Highlight the passage at 28:49

29:17 So I want to talk a little bit about this object of refutation. What are we refuting? We're refuting, right, the technical terms, inherent existence, existence from its own side, existence by way of its characteristics, own characteristics, intrinsic existence, etc. Report an error in the passage at 29:17 Highlight the passage at 29:17

29:43 Some terms, more experiential terms that Lama Zopa Rinpoche uses is, for example, on top. It seems like there's a person on top of this body in mind or above this body in mind. Report an error in the passage at 29:43 Highlight the passage at 29:43

30:04 It doesn't seem like there's just a body in mind. It seems like there's a person on top or covering the body in mind. There's a person. It's not just a body in mind, but there's a person covering the body in mind. You don't look at this and think, oh, there's a body in mind. You look at this and you think, there's a person. Report an error in the passage at 30:04 Highlight the passage at 30:04

30:27 And you don't think person comes from your mind, right? You think there's a person really here. That's an object of refutation, right? There is no person here covering the body and mind. Report an error in the passage at 30:27 Highlight the passage at 30:27

30:42 If somebody insults us, that person's insulting this body and mind, right? They're insulting me, right? As if there's a me that's separate from the body and mind. A real me, right? But there's just a body and mind. And a constantly changing one at that. There's no me on top of the body and mind. There's no person on top of the body and mind. Report an error in the passage at 30:42 Highlight the passage at 30:42

31:31 So on top of another way of talking about the object of refutation, what is it? One of the Dalai Lamas, the fifth Dalai Lama, I think it was, says that the object of refutation. Seems to be undifferentiable from its base. So the person seems to be completely mixed with the body and mind, like milk and water. Report an error in the passage at 31:31 Highlight the passage at 31:31

31:59 You mix it together. It seems like there's a person completely mixed with the body and mind. Here, mixed here, not coming from the side of our mind, but coming from the side of the object, from the side of the base. Report an error in the passage at 31:59 Highlight the passage at 31:59

32:21 And then another way is... This one I really relate to is it feels like there's a person inside here, inside the body and mind. Report an error in the passage at 32:21 Highlight the passage at 32:21

32:38 But it feels like there is, right? Sometimes right here, right? Or sometimes filling the whole body, right? So it's useful to just notice that, right? Notice how strongly that feels, like how convinced we are that there's a person in there. Report an error in the passage at 32:38 Highlight the passage at 32:38

33:00 So I want to read. Read a few descriptions of the object of reputation from Lama Zopa Rinpoche. Always useful to get a holy being's actual words. Report an error in the passage at 33:00 Highlight the passage at 33:00

33:18 So here, with regard to the undifferentiable label and base, the label and the base are separate. The label is not the base, but we think that the label and the base are undifferentiable. So here, Lama Zopa Rinpoche, He's quoting His Holiness Ling Rinpoche. He explained that the object to be refuted can be defined as your inability to differentiate the labeled table and the base of the table, that which is labeled table. Report an error in the passage at 33:18 Highlight the passage at 33:18

33:55 In other words, the base and the label appear undifferentiable. So Report an error in the passage at 33:55 Highlight the passage at 33:55

34:08 the base of this and the table seem to be undifferentiable. Report an error in the passage at 34:08 Highlight the passage at 34:08

34:16 he says, Report an error in the passage at 34:16 Highlight the passage at 34:16

34:21 Once again, he's quoting His Holiness Ling Rinpoche as well as other lamas. They say that the object to be refuted is the base and the label, such as the eye and the aggregates, appearing inseparable. You cannot differentiate the label from the base. Report an error in the passage at 34:21 Highlight the passage at 34:21

34:45 I don't remember word for word, but Pabongka Rinpoche also mentions in his teachings that first of all, the label and base are mixed, undifferentiable. The base, the aggregates, or the association of the body and mind are mixed with the label, the eye, as if they are one. Report an error in the passage at 34:45 Highlight the passage at 34:45

35:05 A real eye, when existing from its own side, then appears. It appears as not an eye that is merely labeled. A quote-unquote real eye that exists right here with the body and mind appears. Report an error in the passage at 35:05 Highlight the passage at 35:05

35:25 That's the object of refutation. Report an error in the passage at 35:25 Highlight the passage at 35:25

35:30 We must understand clearly how, in relation to ourselves, we are unable to differentiate the aggregates and the I. Now, while it can be said that it is relatively easy to understand that the body is not the I, this is not the case with the mind. This is because we find it easy to believe that the mind is the I. Report an error in the passage at 35:30 Highlight the passage at 35:30

35:54 One Amdo lineage Lama pointed out that the object of refutation of the self of persons in the following way. At the time of thinking about reincarnation, which is mainly related to the mind, it looks as though there's an eye, a real eye on the consciousness. Report an error in the passage at 35:54 Highlight the passage at 35:54

36:15 So if you think about the mind going from life to life, we think there's an eye going from life to life. That consciousness is the eye. Report an error in the passage at 36:15 Highlight the passage at 36:15

36:29 But yet, also when thinking about the body together with its activities, it appears that there's a real eye on the body. This appearance of a real eye on either the body or the continuity of consciousness, depending on the direction or focus of our thought, is the object of refutation. Report an error in the passage at 36:29 Highlight the passage at 36:29

36:50 So, for example, if I say, I am sitting, what's sitting? The body is sitting. At that point we think the I is the body. The I is undifferentiable from the body. Because the body is sitting, we think I am sitting. Report an error in the passage at 36:50 Highlight the passage at 36:50

37:15 So it seems like the body is the I. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:25 In existence, in addition, it is not a case of the aggregates being the I, but how things appear to the ignorance grasping at the I. To that ignorance... It appears that there is an eye on the aggregates. From above the aggregates, a real eye appears in the sense that it appears from there. Report an error in the passage at 37:25 Highlight the passage at 37:25

37:53 On the aggregates, a real eye, an independent eye, appears from that. Report an error in the passage at 37:53 Highlight the passage at 37:53

38:04 Seems like there's a person appearing from the side here, right? From the side of the body and mind. Or on the body and mind. From the side of the body and mind or on the body and mind. That is how it appears to our hallucinated mind holding the concept of true existence. Such an apprehension is totally contradictory to the wisdom realizing that the I is empty of existing as a real one from its own side. Report an error in the passage at 38:04 Highlight the passage at 38:04

38:39 Empty of existing independently. While the gurus don't have this dualistic view. Ordinary beings do possess it. That is how they think. Report an error in the passage at 38:39 Highlight the passage at 38:39

38:56 Rinpoche says, I guess those of you possessing some meditational familiarity with the object to be refuted will be able to understand what I mean when I say that on the table there is true existence appearing, where on the base of the table there is an independent table, a real table appearing to exist from its own side. Report an error in the passage at 38:56 Highlight the passage at 38:56

39:18 You can recognize the view of the ignorance. This is because you will already have some ability to recognize what it is that phenomena are empty of. Report an error in the passage at 39:18 Highlight the passage at 39:18

39:31 Whereas what those unable to recognize or recognize clearly as the false view see is how the base and the label table are indifferentiable. Report an error in the passage at 39:31 Highlight the passage at 39:31

39:44 So do people know what I mean about the base and the label appear indifferentiable? There appears to be a table undifferentiable with the base. Appears to be a person undifferentiable with the body and the mind. On the body and mind, or in the body and mind, or mixed with the body and mind. That's the object of refutation. Report an error in the passage at 39:44 Highlight the passage at 39:44

40:16 Is this totally obvious? Do I need to not go through this? Report an error in the passage at 40:16 Highlight the passage at 40:16

40:35 Even though we've heard it before, it's still useful to hear it again and again. We get stuck in it again and again, right? Constantly. Report an error in the passage at 40:35 Highlight the passage at 40:35

40:54 So then he talks about flower. Report an error in the passage at 40:54 Highlight the passage at 40:54

41:03 He says, when you see the flower, it appears back to you. It appears as if there's a flower on the base and it looks findable there. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:13 It appears as if the clock appears back to you and the clock is findable here. that, yeah. Report an error in the passage at 41:13 Highlight the passage at 41:13

· · · silence, 1 minute

41:25 But... But, so here, while the Svatandrika Madhyamika school wrongly asserts that it is indeed findable on the base, as it appears, the Prasangika school says it is unfindable there. So let's talk a little bit about that. So we can all agree that clock came from the side of the mind, right? It was imputed by the mind. So the difference between Prasangika and Svatandrika? Report an error in the passage at 41:25 Highlight the passage at 41:25

41:56 Both of them say, yeah, clock is imputed by the mind. Then Svetantrikas say, but there must be something here from the side of the object that makes it valid to call it a clock, right? There must be some clockness here, right? Otherwise you could call anything, anything. So the prosangikos would say there's no clockness here at all, at all, findable on the base. Report an error in the passage at 41:56 Highlight the passage at 41:56

42:24 There is no clockness on the base at all. Report an error in the passage at 42:24 Highlight the passage at 42:24

42:30 So if we take the example of salt and sugar, what makes one salt and the other one sugar? Is it an inherent characteristic of the substance or is it 100 % labeled by the mind? Salt and sugar come 100 % from the side of the mind or does some of it come from the side of the object? Report an error in the passage at 42:30 Highlight the passage at 42:30

43:14 there is a chemical difference between... Report an error in the passage at 43:14 Highlight the passage at 43:14

43:21 seems that conventionally... Conventionally, you know, if I put two substances down and you stuck your finger in it and you didn't know it was salt or sugar, you would identify it. So on one level, it's still functioning in the sense of the molecule and your collection of aggregates and they're interacting just like you breathe as part of the functioning of your collection of aggregates for the body that you, for this Temporary body that you're currently bopping around in or whatever. Report an error in the passage at 43:21 Highlight the passage at 43:21

43:57 So in that sense, you know, I still think it's on a conventional level, it seems like there's an interaction of these various phenomenon that are dependent on each other for that the shape of the molecule and the receptors that you have in your body and how they respond to that. So these things are all dependent in order to have this. Report an error in the passage at 43:57 Highlight the passage at 43:57

44:21 phenomenon take place and then on the basis of that phenomenon we're still giving it that experience of and labeling it then this is sweet this is sour And so it still doesn't have its own inherent goodness or whatever. So it's still like a phenomenon that's dependent on other things in order to take place. And then the mind would be... Report an error in the passage at 44:21 Highlight the passage at 44:21

44:50 You know, interpreting and giving a label based on what's taking place with that body's just functional experience. Report an error in the passage at 44:50 Highlight the passage at 44:50

45:01 So, yeah, so we can all agree salt and sugar depend on causes and conditions. We don't have any problem with that, right? And we can all agree that salt and sugar are labeled by the mind, right? The difficult part is, is it... We can all... Report an error in the passage at 45:01 Highlight the passage at 45:01

45:21 Merely labeled by the mind and no saltness and sugarness come from the side of the object at all? At all? No sweetness and saltiness comes from the side of the object at all? That's Prasangika, right? Report an error in the passage at 45:21 Highlight the passage at 45:21

45:42 That's hard. It's very hard, right? So that's Svatandrika. There's some sweetness. Saltiness coming from the side of the object. Yes, it's labeled by the mind, but there's something coming from the side of the object that makes it so prosangicus difficult. So then there's the difference, right? So prosangicus says things are merely labeled, but that doesn't mean you can label anything on anything, right? Report an error in the passage at 45:42 Highlight the passage at 45:42

46:16 You have to label it on a valid base, right? But what is a valid base? That's the tricky part, right? Because then inherent existence can easily slip in there. Well, what makes it valid is the inherent characteristic of the object. Report an error in the passage at 46:16 Highlight the passage at 46:16

46:37 Right. So what makes it valid is, number one? Consensus. Worldly consensus. Number two? Worldly renowned. Or is that the same? That's the same. Oh, yeah. Labeled as right by a valid. Report an error in the passage at 46:37 Highlight the passage at 46:37

46:58 valid cognizer of the conventional, then the third is So very, very close, right? So the first one is worldly renown or consensus, right? Salt and sugar because we have a consensus, right? Something with this chemical structure, right? That tastes a specific way. We call salt. Report an error in the passage at 46:58 Highlight the passage at 46:58

47:25 And similarly, we call sugar. But it's not some concrete inherently existent characteristic, right? Or chemical structure even, right? It's dependent on causes and conditions. It's constantly changing. And then we label, right? And then there's those things that are on the edge. Well, is it, is it, right? Should we call it, like the whole, when does it become a human being, right? Report an error in the passage at 47:25 Highlight the passage at 47:25

47:56 Right? It's something labeled, right? Time of conception, the time of birth, you know, when does it become a human being? At a certain point you label it human, right? It's a constantly changing continuum. At a certain point you label it human and at a certain point you stop labeling it human, right? It's human being comes from the side of the mind, right? It's not inherent. It's, well, we don't really have a consensus of, Report an error in the passage at 47:56 Highlight the passage at 47:56

48:32 The start in a human, right? Report an error in the passage at 48:32 Highlight the passage at 48:32

48:39 So anyway, salt and sugar are the same, right? At a certain point, we begin to call it salt. At a certain point, we will no longer call it salt, right? It's just labeled by the mind, a valid base, dependent on worldly consensus, not refuted by, not invalidated. Report an error in the passage at 48:39 Highlight the passage at 48:39

49:04 Or harmed by a conventional valid cognizer and not invalidated or harmed by a valid cognizer realizing the ultimate. Yeah, Report an error in the passage at 49:04 Highlight the passage at 49:04

49:22 saliva went down the wrong pipe. Report an error in the passage at 49:22 Highlight the passage at 49:22

49:27 So it's not inherent characteristics coming from the side of the object that make it salt or sugar. It's a consensus, right? On a valid basis, you know, that functions, but also we are, we decide whether it functions or not, right? It's worldly consensus that decides whether, I mean, partly, partly, right? I mean, there's causes and conditions, right? Report an error in the passage at 49:27 Highlight the passage at 49:27

50:01 But it's not from the side of the object, right? Right? The car, you know, for example, the car that ran out of gas, right? Is it still a car? Does it function? Report an error in the passage at 50:01 Highlight the passage at 50:01

50:21 So anyway, so functionality is something they talk about, right? Valid base, a valid base is something that functions, right? But I hesitate to sink into that one too much because that also sounds like existence from its own side, right? It functions from its own side. A valid base is something that exists from its own side. And it doesn't exist from its own side, right? Report an error in the passage at 50:21 Highlight the passage at 50:21

50:45 Depends on imputation. Go ahead. That brought up a question for me, actually, but you said you didn't want to go into it, so I don't know why I should ask about function. I have one question and one comment. The thing that just came up when you said that is, for something to function, in a way, the way we just talked about it, it almost implied that there has to be an observer or something, that there's some active participation of a cognizer for functionality, but... Report an error in the passage at 50:45 Highlight the passage at 50:45

51:18 Couldn't something function in the absence of a cognizer? Like, for example, if you're not talking about salt and sugar, but you're talking about two chemicals that if you put them together, they explode, right? That's like sort of not necessarily inherent existence of those physical properties, but those physical chemicals will probably explode if you put, you know, from our understanding of the physical universe. Report an error in the passage at 51:18 Highlight the passage at 51:18

51:43 That's a function, sort of. Of that chemical, but it doesn't require anybody to cognize it. It will just happen. That happens in space. It happens before, you know. So can that be a function or do you know what I mean? Report an error in the passage at 51:43 Highlight the passage at 51:43

52:02 I'm not sure how to answer that. There's debate, right? His Holiness often talks about how, right, the world was created, right? It's like in the Abhidharma it says the world and its inhabitants are created by our karma. Report an error in the passage at 52:02 Highlight the passage at 52:02

52:26 And then His Holiness also talks about how, right, the, right, the earthquakes and the volcanoes, right, those aren't necessarily because of our karma, right? And there's some debate on that. I know one Lama I've talked to said, no, no, no, no, no, it all comes from your karma, right? Which, so I don't know that there's a definitive answer. Report an error in the passage at 52:26 Highlight the passage at 52:26

52:49 Okay. Report an error in the passage at 52:49 Highlight the passage at 52:49

52:53 And then there's one debate. That says, well, everything that happens is an object of the omniscient mind, so there's always, right, that chemical reaction, there's always a mind that perceives things. But that's not very satisfactory to a lot of people, right? Right, right. Yeah. So, right, so, so my own, I don't know if I should give you my, I get, right, I mean, Report an error in the passage at 52:53 Highlight the passage at 52:53

53:30 well. Okay, so there's a difference, right, between the way the chitta matras present things and the prasangikas approach things, right? Chitta matras say everything is in the nature of mind, right? There are no objects external to the mind. Right. But prasangikas say there are objects external to the mind, you know, things, right? Report an error in the passage at 53:30 Highlight the passage at 53:30

53:51 We're not saying that clock is in the mind, right? We're not saying table is in the mind. There are... Phenomena, they're subject to causes and conditions, right? They're constantly changing, right? Everything that changes functions in a certain way, right? Report an error in the passage at 53:51 Highlight the passage at 53:51

54:10 So maybe Report an error in the passage at 54:10 Highlight the passage at 54:10

54:16 there's functionality independent of mind. I could see the karma thing, though, in a way if you stretch it like what you were saying, because I guess if you think all of the material world, regardless of whether people are cognizing it, like our universe is... Part of our karma, right? The way our universe is organized and the way the earth elements have come together to create this earth is part of our karma. Report an error in the passage at 54:16 Highlight the passage at 54:16

54:43 So in that sense, like on another planet, different elements act, well, they have the same properties, but maybe they're under different conditions. And so you can even see like in our universe that things operate sometimes differently under different conditions. I guess I could see how. I can kind of try to stretch my mind to imagine how it's karma, you know, in a sense, because it's like if you take the hypothesis that this whole universe, the elements coming together and having the properties that they have is karma. Report an error in the passage at 54:43 Highlight the passage at 54:43

55:15 As a result of our karma. Right. Water being drinkable, you know, like water being water, you know, whatever. I mean, not inherently, but, you know, sort of the way our earth appears. The way the earth appears to us is definitely due to our karma, right? The way the earth appears to a fish is very different, right? Report an error in the passage at 55:15 Highlight the passage at 55:15

55:37 And that's due to their karma, too. But the elements still kind of function the same way in a certain sense. They may or may not. Water is still liquid, you know what I mean? Yeah, I mean, in a sense, though. But, like, I mean, it depends on your karma, right? Because to one person, water will quench your thirst, and to another person, It'll do the opposite, right? Sure. Depending on their karma, I guess. Okay, so I'm just, I'm trying to process that. Yeah, right, right. Report an error in the passage at 55:37 Highlight the passage at 55:37

56:06 Especially as a scientist. No, but I mean, I can kind of see that the universe is, the whole current universe. I mean, that's like the Dalai, His Holiness, right? Agrees with the Big Bang Theory and all this stuff. And he just fits that into the karma, right? This is the karma of this time. Is this universe that we exist in? I don't know. Yeah, I don't remember specifically what His Holiness has said about that. Report an error in the passage at 56:06 Highlight the passage at 56:06

56:36 Okay, I don't know, I might be wrong. I mean, I'm just asking, but yeah. Oh, you do? Peter remembers. He said, sure, the Big Bang, just not the only one. Right, and it's not the first, not the first, right, yeah. Right, yeah. I think... Yeah, no, go ahead. I was just going to say, I think some of these issues of karma and natural events, wars and so forth, that's getting into kind of Kalashakra issues. And I think there is such a thing as group karma creating cataclysm. Report an error in the passage at 56:36 Highlight the passage at 56:36

57:04 It just stands to reason. Because if karma by large numbers of people goes unpurified over a long period of time, why couldn't it result in a terrible earthquake or World War II or something along those lines? I mean, it seems to fit, it seems to comport with what we understand about the nature of karma. Report an error in the passage at 57:04 Highlight the passage at 57:04

57:24 Yeah, and definitely according to the Abhidharma, you know, it says, right, the whole world, its environment is all created by karma. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:35 And at a minimum we can say our experience of it is definitely created by our karma. Whether there's an element of why the earth formed or how the earth formed that's independent of karma, that's subject to debate. Yeah, yeah, yeah. So, right. So there are causes, I mean, back to your question, there are, right, things that are changing, they're constantly changing and functioning, right, chemical reactions and all of that exist. Report an error in the passage at 57:35 Highlight the passage at 57:35

58:12 Right. And then... I've said this before in this class, and I like the way that Guy Nolen put it, right? It's not that there's nothing out there, right? It's that as soon as you posit what exists, you need to posit it from a particular perspective, right? So if you call it the Big Bang or if you call it a chemical reaction or whatever, anything that you posit, you're... Report an error in the passage at 58:12 Highlight the passage at 58:12

58:43 Positing it from a particular perspective. So anything that you say exists, as soon as you say what exists, you need to say it from a particular perspective. And you can't say it in an objective, right, perspective-free way. I know I just said that, but you kind of get the picture, right? Report an error in the passage at 58:43 Highlight the passage at 58:43

59:14 There's always... It's always from a particular perspective, right? Clock is from a particular perspective. Person is from a particular perspective. Good and bad is from a particular perspective, right? It's not objectively good or bad. It's not objectively a person. It's not objectively anything. Report an error in the passage at 59:14 Highlight the passage at 59:14

59:38 So I like that way of putting it. So it's not saying that there's nothing. The Report an error in the passage at 59:38 Highlight the passage at 59:38

59:51 other comment I had was this quick, what made me think of... I like your sugar and salt. I think I'm going to like use that. It's such a good one. Yeah, because it really. Yeah, because, you know, it's my first thing is it goes to the chemical structure. But then and then that seems inherent to me. And I realize like that's part of the materialist kind of thing that I need to work on, which is really good. But then I realized, you know, there are things we discover we just take for granted. Report an error in the passage at 59:51 Highlight the passage at 59:51

1:00:17 Like, for example, the periodic table. Right. All of the elements that we know of are were named. By somebody. In fact, we're named sometimes some of them in the last hundred years. And as soon as same with genes, actually, we're always like discovering new genes and somebody names them. Right. And then as soon as it just kind of hit me that it's kind of harder with sugar and salt because they're so like, you know, old and we kind of think they've just been around forever. Report an error in the passage at 1:00:17 Highlight the passage at 1:00:17

1:00:46 But it kind of helped me to think about how as soon as we name something and how much that changes. Your perception, as soon as somebody gives something a name, it automatically seems like it's always been that thing. You know what I mean? Like silver is silver and it has all these properties, but at some point somebody had to name it. So it kind of made me think about that. Report an error in the passage at 1:00:46 Highlight the passage at 1:00:46

1:01:10 Yeah, yeah, it's true. It's amazing. Yeah, as soon as you name it. Yeah, especially mine, right? We purchase something and it becomes mine, then it's totally different than before it became mine. Or a relationship with someone. Now that's mine. Don't go messing with my boyfriend or girlfriend or daughter or son or whatever. Report an error in the passage at 1:01:10 Highlight the passage at 1:01:10

1:01:43 It's mine. That's just a label. The object didn't change or the person didn't change. Suddenly it became mine, our label was totally different. We have this idea of enlightenment and we talk about, I think, knowing things as they are objectively. Report an error in the passage at 1:01:43 Highlight the passage at 1:01:43

1:02:09 Objectively? I don't think you've ever heard in the Dharma that knowing things as they are. Empty of inherent existence. The way they actually exist. Okay. The way they actually exist. So there is a way that things actually exist. Yeah, and that way is empty from its own side. Report an error in the passage at 1:02:09 Highlight the passage at 1:02:09

1:02:35 The way they exist is not intrinsically, not from its own side. Rather, they exist dependent on causes and conditions, dependent on parts, and dependent... On conceptual imputation, the last one being the most subtle and the most difficult to understand. Things only exist in dependence on conceptual imputation. Report an error in the passage at 1:02:35 Highlight the passage at 1:02:35

1:03:08 Imputation by the mind, imputation by the conceptual mind. That is helpful. From a particular perspective. Yeah, because there's like this idea I've somehow... Misunderstood, I guess, that eventually one sees things in the right way. There is a way of understanding. Maybe this has to do with, again, this idea that's not totally clear to me about people who can cognize things, that somehow have that. Report an error in the passage at 1:03:08 Highlight the passage at 1:03:08

1:03:52 But we're saying something beyond what's conventional, ultimate reality, right? Yeah. Report an error in the passage at 1:03:52 Highlight the passage at 1:03:52

1:04:03 Yeah, so, yeah, so, right, the deeper level of reality. I mean, it's interesting because, I Report an error in the passage at 1:04:03 Highlight the passage at 1:04:03

1:04:15 mean, there is this, Report an error in the passage at 1:04:15 Highlight the passage at 1:04:15

1:04:20 there's this misperception out there that, okay, well, once, once we realize ultimate reality, then we're going to be, like, in a different plane of existence and, you know, we're only going to perceive ultimate reality, like the real. The real way things exist. In a sense, it's not really like that. We're going to see that nothing exists objectively. Report an error in the passage at 1:04:20 Highlight the passage at 1:04:20

1:04:50 That's ultimate reality. There is no perspective-free way of looking at things. There is no objective, independent, intrinsic reality. Report an error in the passage at 1:04:50 Highlight the passage at 1:04:50

1:05:06 The ultimate reality is a lack. It's a lack of existing in a particular way. It's a lack of objective reality. It's a lack of a reality that's free from a perspective. Report an error in the passage at 1:05:06 Highlight the passage at 1:05:06

1:05:23 It's free from being labeled by the mind. Report an error in the passage at 1:05:23 Highlight the passage at 1:05:23

1:05:30 Right, exactly. I mean, yeah, the materialist viewpoint is believing that there's an objective reality. And that's what science, I don't know, I mean, I'm not a scientist, right? But that's my understanding of science is trying to discover the objective reality, right? The real way things exist. Report an error in the passage at 1:05:30 Highlight the passage at 1:05:30

1:05:49 And in some circles they're discovering there is no real way things exist. There is no objective reality. And that's pretty hard for people to take, right? The whole particle wave thing. If you look at it in one way, it's a particle. If you look at it in another way, it's a wave. But which one really is it? Well, it depends on how you look at it, right? Report an error in the passage at 1:05:49 Highlight the passage at 1:05:49

1:06:15 It's a wave and it's a particle depending on how you look at it, right? But what is it really? Well, it's a wave if you look at it one way. It's a particle if you look at it another way. Report an error in the passage at 1:06:15 Highlight the passage at 1:06:15

1:06:35 It's a wonderful person if you look at it one way. It's a horrible person if you look at the same person another way. But what are they really? Well, dependent on your imputation. All right, Peter. But my understanding was... Buddhas, when you enter the state of Buddhahood and you no longer have a conceptual mind, you have omniscience, that there is an accompanying bliss. Well, sure. Report an error in the passage at 1:06:35 Highlight the passage at 1:06:35

1:07:05 It's not just seeing things in their true way. There's also a state that we can't even conceive of, of what that would be like. And they don't really know how to talk about it, really, because of course they're not Buddhas that are writing about it. Well, maybe they are. Report an error in the passage at 1:07:05 Highlight the passage at 1:07:05

1:07:24 But you don't really hear much about that. But the little that I've read about it is the state of Buddhahood also is accompanied by all this bliss that doesn't go away, that's always there. Report an error in the passage at 1:07:24 Highlight the passage at 1:07:24

1:07:43 Well, I mean, certainly a Buddha doesn't experience things the same way we do, right? Doesn't have the same suffering and all of that that we do. And sure, I mean, they say, right, the Buddha's always in this blissful paradise, you know, blissful mind and all of that, yeah. So... What I was saying before is not, I mean the Buddha for sure has different states of mind that we can't even conceive of, right? Report an error in the passage at 1:07:43 Highlight the passage at 1:07:43

1:08:11 But it's not like it's this objective reality that they're perceiving, right? The way things really are, right, objectively. That's not what they're perceiving. They're perceiving conventional reality right through the minds of sentient beings and ultimate reality. Right, the lack of inherent existence all the time is what I was trying to say. Yeah, I'm not trying to say that the Buddhas don't experience bliss. Report an error in the passage at 1:08:11 Highlight the passage at 1:08:11

1:08:46 But yeah, I mean, that's one of those things we won't understand until we get there. Yeah, from my perspective, I have no idea. Report an error in the passage at 1:08:46 Highlight the passage at 1:08:46

1:08:59 Well, Report an error in the passage at 1:08:59 Highlight the passage at 1:08:59

1:09:03 I really am. Report an error in the passage at 1:09:03 Highlight the passage at 1:09:03

1:09:07 All right, so just a little bit more on the object of reputation from Lama Zopa. So he also says, Okay, so in terms of meditation, you have to now concentrate on this conception. Now there's an I appearing. Report an error in the passage at 1:09:07 Highlight the passage at 1:09:07

1:09:27 Even though you agree that it is merely labeled by mind, it seems that it should be something more than what is merely labeled by mind. Report an error in the passage at 1:09:27 Highlight the passage at 1:09:27

1:09:39 It seems to be more than just a label. Report an error in the passage at 1:09:39 Highlight the passage at 1:09:39

1:09:46 There should be something more than that. Something additional. Otherwise, how could it exist? There should be an existence from its own side. Report an error in the passage at 1:09:46 Highlight the passage at 1:09:46

1:10:04 So now, still focusing on this appearance, consider the Svatandrika view that the eye cannot exist as being merely labeled by mind. For them, there should be something from that side, and it does appear as something more than that. Report an error in the passage at 1:10:04 Highlight the passage at 1:10:04

1:10:24 So the eye appears to be something more than just a label. Report an error in the passage at 1:10:24 Highlight the passage at 1:10:24

1:10:34 For the Prasangika school, this something more than that is the ultimate most subtle object of refutation. Something more than being merely labeled by the mind. Report an error in the passage at 1:10:34 Highlight the passage at 1:10:34

1:11:00 Something more than something made up by the mind. Report an error in the passage at 1:11:00 Highlight the passage at 1:11:00

1:11:12 More than just a label referring to the base. Report an error in the passage at 1:11:12 Highlight the passage at 1:11:12

1:11:19 That is the ultimate most subtle object of refutation. So this mind, this concept, apprehending as true this something more, this something not just merely imputed by the mind, this something more than that, this one is the actual root of saṃsāra. Report an error in the passage at 1:11:19 Highlight the passage at 1:11:19

1:12:10 So are people getting an idea of this object of refutation, right, what we're looking for? Okay. Report an error in the passage at 1:12:10 Highlight the passage at 1:12:10

1:12:31 So then, right, so Lama Tsongkhapa talked about how important it is to identify this object of refutation in our own experience, right? Then Lama Zopa says when you first recognize the object of refutation, it is not necessarily that you realize it is totally non-existent that very minute. Report an error in the passage at 1:12:31 Highlight the passage at 1:12:31

1:12:54 So, but it's a huge step, right, to really recognize the object of refutation, right, what we're putting on top of. What actually exists, right? What is the hallucinated part? So once we recognize that, they say it's not so difficult to realize emptiness once we recognize the object of refutation. But Rinpoche is saying it's not necessarily that you realize it is totally non-existent that very minute. The procedure is gradual. Firstly, in dependence on the description of what is to be identified, one identifies the eye which appears as inherently existent. Report an error in the passage at 1:12:54 Highlight the passage at 1:12:54

1:13:32 And which is believed in as inherently existent. So that is the object of refutation in relation to the self of persons. Report an error in the passage at 1:13:32 Highlight the passage at 1:13:32

1:13:43 Then, while focusing on that object, in the next minute you use the logic. Then we apply the logic. It might be, then it would have to be the same as the body and mind or different from the body and mind. Or use the logic of dependent arising. Report an error in the passage at 1:13:43 Highlight the passage at 1:13:43

1:14:03 But it is not the case that you will see immediately in the duration of a finger snap that it is totally existent. In fact, it is likely that the mind cannot stay on that object and will prove as stubborn to control as a rock. He says, this will not make sense to you. However, then, independence on the blessings of the Gru, imprints from the past, intensive purification and collection of merit, All of a sudden you see the eye that you've been holding on to and believing in all this time as existing from its own side. You'll see it is there. Report an error in the passage at 1:14:03 Highlight the passage at 1:14:03

1:14:47 It's true. Suddenly you lose that eye. There is nothing to hold on to. That which you have been holding on to, not only from the time of this birth, but from beginningless births, is suddenly today, this hour. This minute, not there to be held onto at all. There is nothing to be grasped. Report an error in the passage at 1:14:47 Highlight the passage at 1:14:47

1:15:22 It is as though a magician has cast a spell. You have this illusion of a self-existent I and suddenly the spell ends. It is not there. I Report an error in the passage at 1:15:22 Highlight the passage at 1:15:22

1:15:45 there at all. There's no I anywhere. Report an error in the passage at 1:15:45 Highlight the passage at 1:15:45

1:15:53 As long as Lama says this self. Report an error in the passage at 1:15:53 Highlight the passage at 1:15:53

1:16:01 You the self. Report an error in the passage at 1:16:01 Highlight the passage at 1:16:01

1:16:11 love that quote, right? And it works every time, right? It's like... Report an error in the passage at 1:16:11 Highlight the passage at 1:16:11

1:16:25 thought is, that's why I assert Report an error in the passage at 1:16:25 Highlight the passage at 1:16:25

1:16:30 real you. Report an error in the passage at 1:16:30 Highlight the passage at 1:16:30

1:16:41 Oh, oh, oh, sorry, sorry, mic. Report an error in the passage at 1:16:41 Highlight the passage at 1:16:41

1:16:48 yeah yeah yeah so Lynn's talking about that Janet has been out of the country and she's back now. God knows what's been missed. Palmo has returned. Janet has turned into Palmo. No, this is the Janet. All right, all right. Oh, my God. For the benefit of others. Yes. So, yeah, the story of? I mean, wasn't it on Rush Gear when he's doing the heart surgery? Report an error in the passage at 1:16:48 Highlight the passage at 1:16:48

1:17:26 So actually when several of us have been on that pilgrimage, sitting up there. Sort of trying to imagine it being filled with Buddhism and bodhisattvas or students. Just how they heard the Buddha. Just looking around and thinking about it. And then that one guy just heard it and grabbed. You know, like, what did he do? Report an error in the passage at 1:17:26 Highlight the passage at 1:17:26

1:17:51 He grabbed his shirt or something? Yeah, his robe. Just like, oh. Yeah. Like that. Report an error in the passage at 1:17:51 Highlight the passage at 1:17:51

1:18:12 All right. I'm sorry I didn't give you a break. You guys ready for a break? Report an error in the passage at 1:18:12 Highlight the passage at 1:18:12

1:18:21 Why don't we take a short break? And then we'll do some meditation. But Report an error in the passage at 1:18:21 Highlight the passage at 1:18:21

1:18:36 maybe, I'm hoping that we can schedule like a Medicine Buddha Puja or something. Report an error in the passage at 1:18:36 Highlight the passage at 1:18:36

1:18:47 But still, it'd be nice. I know a lot of people would love. Well, that night, there was no class that we could do in that class. Report an error in the passage at 1:18:47 Highlight the passage at 1:18:47

1:19:05 so haven't checked in further, which I should. Report an error in the passage at 1:19:05 Highlight the passage at 1:19:05

1:19:22 Palmo and do it maybe with Carol or somebody. I told her I would be her support person that first day. So I don't want to be unavailable for her. But we can find somebody to lead that puja. Report an error in the passage at 1:19:22 Highlight the passage at 1:19:22

1:19:40 Australia. She would love to be here, but she can't. Anyway, all right. So no class next Tuesday, but maybe a Medicine Buddha puja. Report an error in the passage at 1:19:40 Highlight the passage at 1:19:40

1:19:54 All right. So, emptiness. Any questions? Like our last chance in this class to talk. So we won't have class next week then. We'll have two classes after that. So we'll review the lamrim. Lama Tsongkhapa will talk about what we need to focus on on the lamrim. And then I also want to go through... This Pabongka Rinpoche text on how to get realizations on the path is just beautiful. How do you meditate on the lamrim and how to get realizations? Report an error in the passage at 1:19:54 Highlight the passage at 1:19:54

1:20:33 So I'd like to do that before the end of the class. I think that'll be a nice way to end it. So Effie, did you have a question? Report an error in the passage at 1:20:33 Highlight the passage at 1:20:33

1:20:48 Yeah, we're going to do that too. Yeah, yeah, yeah. No, yeah, you know, yeah. So I might not even have time to do the Pabongka Rinpoche, but I'd like to at least give. Report an error in the passage at 1:20:48 Highlight the passage at 1:20:48

1:21:01 An introduction to the Pavanka Rinpoche. But yeah, definitely we'll finish the text and then, that's right, there's the Vajrayana part. And then we'll, so, but anyway, but we'll finish the text and it'll be good. Report an error in the passage at 1:21:01 Highlight the passage at 1:21:01

1:21:19 We'll do both. Okay. So, no questions. We've got, we've got it all. The Report an error in the passage at 1:21:19 Highlight the passage at 1:21:19

1:21:34 blood disappeared. All right. So let's meditate. I would like to do a few. Actually, we don't have time for a few meditations on emptiness, but maybe a couple of different ones. Are Report an error in the passage at 1:21:34 Highlight the passage at 1:21:34

1:21:58 they right there? I Report an error in the passage at 1:21:58 Highlight the passage at 1:21:58

1:22:19 want to do a couple of different meditations. I'm Report an error in the passage at 1:22:19 Highlight the passage at 1:22:19

1:22:37 getting this emptiness from different angles. Report an error in the passage at 1:22:37 Highlight the passage at 1:22:37

1:22:52 So starting with the eye again. Report an error in the passage at 1:22:52 Highlight the passage at 1:22:52

1:23:07 You can remember a time when somebody has given us a compliment about Report an error in the passage at 1:23:07 Highlight the passage at 1:23:07

1:23:24 ourselves. Report an error in the passage at 1:23:24 Highlight the passage at 1:23:24

· · · silence, 1 minute

1:24:13 And so noticing the sense of eye arises. Report an error in the passage at 1:24:13 Highlight the passage at 1:24:13

1:24:25 Seems to be something on top of. Or inside of the constantly changing body and mind. Report an error in the passage at 1:24:25 Highlight the passage at 1:24:25

1:24:44 It's constantly changing. The mind is constantly changing. There Report an error in the passage at 1:24:44 Highlight the passage at 1:24:44

1:25:02 seems to be a real I in there. Report an error in the passage at 1:25:02 Highlight the passage at 1:25:02

· · · silence, 1 minute

1:25:41 That's wonderful. Report an error in the passage at 1:25:41 Highlight the passage at 1:25:41

· · · silence, 1 minute

1:26:15 Check. So this I is dependent on causes and conditions. Our Report an error in the passage at 1:26:15 Highlight the passage at 1:26:15

1:26:30 mother and father Report an error in the passage at 1:26:30 Highlight the passage at 1:26:30

1:26:45 education. We've Report an error in the passage at 1:26:45 Highlight the passage at 1:26:45

1:26:53 done so many factors. Report an error in the passage at 1:26:53 Highlight the passage at 1:26:53

1:27:22 An I that's independent of these causes and conditions. Report an error in the passage at 1:27:22 Highlight the passage at 1:27:22

1:27:50 We've done causes and conditions. Report an error in the passage at 1:27:50 Highlight the passage at 1:27:50

1:28:17 With one part of our mind, we're still holding on to that I that was complemented, that I that Report an error in the passage at 1:28:17 Highlight the passage at 1:28:17

1:28:29 likes something about ourselves, Report an error in the passage at 1:28:29 Highlight the passage at 1:28:29

1:28:38 that I that feels proud of something, Report an error in the passage at 1:28:38 Highlight the passage at 1:28:38

1:28:51 causes and conditions. Report an error in the passage at 1:28:51 Highlight the passage at 1:28:51

1:29:20 So that I is also dependent on parts. It's dependent on a constantly changing body and a constantly changing mind. And Report an error in the passage at 1:29:20 Highlight the passage at 1:29:20

1:29:45 there's no I that's independent of or separate from. Report an error in the passage at 1:29:45 Highlight the passage at 1:29:45

1:29:55 A constantly changing body, a constantly changing mind. A Report an error in the passage at 1:29:55 Highlight the passage at 1:29:55

1:30:13 that is on top of a constantly changing body, a constantly changing mind. Report an error in the passage at 1:30:13 Highlight the passage at 1:30:13

· · · silence, 1 minute

1:31:23 And finally, there's no I Report an error in the passage at 1:31:23 Highlight the passage at 1:31:23

1:31:31 not dependent on the name or the imputation I. Report an error in the passage at 1:31:31 Highlight the passage at 1:31:31

1:31:40 There's no I that's independent of the mind labeling I. The Report an error in the passage at 1:31:40 Highlight the passage at 1:31:40

1:32:09 I is just a creation of the mind. Report an error in the passage at 1:32:09 Highlight the passage at 1:32:09

1:32:42 There is no I other than that. Report an error in the passage at 1:32:42 Highlight the passage at 1:32:42

· · · silence, 1 minute

1:33:24 So it's a label, it's a name, Report an error in the passage at 1:33:24 Highlight the passage at 1:33:24

1:33:32 makeup Report an error in the passage at 1:33:32 Highlight the passage at 1:33:32

1:33:37 referring to the constantly changing body and the constantly changing mind. Then Report an error in the passage at 1:33:37 Highlight the passage at 1:33:37

· · · silence, 1 minute

1:34:59 I want to switch gears, Report an error in the passage at 1:34:59 Highlight the passage at 1:34:59

1:35:07 meditation on a situation that we find annoying or difficult, Report an error in the passage at 1:35:07 Highlight the passage at 1:35:07

1:35:22 stressing, bringing Report an error in the passage at 1:35:22 Highlight the passage at 1:35:22

1:35:38 up the situation in our mind, Report an error in the passage at 1:35:38 Highlight the passage at 1:35:38

1:35:55 maybe a situation at work. Report an error in the passage at 1:35:55 Highlight the passage at 1:35:55

1:36:01 Or some stress we have in our life, Report an error in the passage at 1:36:01 Highlight the passage at 1:36:01

1:36:07 or some pain, Report an error in the passage at 1:36:07 Highlight the passage at 1:36:07

1:36:24 something someone is doing that annoys us. Report an error in the passage at 1:36:24 Highlight the passage at 1:36:24

1:36:45 Focusing on the data, the sense data, the Report an error in the passage at 1:36:45 Highlight the passage at 1:36:45

1:36:55 visual form, the sounds, the odors, etc. Report an error in the passage at 1:36:55 Highlight the passage at 1:36:55

1:37:10 So see if we can find bad from Report an error in the passage at 1:37:10 Highlight the passage at 1:37:10

1:37:22 the side of the situation. From Report an error in the passage at 1:37:22 Highlight the passage at 1:37:22

1:37:52 the side of the situation, or from the side of our mind. Report an error in the passage at 1:37:52 Highlight the passage at 1:37:52

· · · silence, 3 minutes

1:40:43 love this meditation on trying to search for. Bad in the situation. And it's nice to change up the emptiness meditation, right? Sometimes do it on the eye, sometimes do it on the annoying person, sometimes doing it on the situation itself that we have aversion to. Report an error in the passage at 1:40:43 Highlight the passage at 1:40:43

1:41:03 The aversion, the bad is coming from the mind and there's nothing bad from the side of the situation. Report an error in the passage at 1:41:03 Highlight the passage at 1:41:03

1:41:12 I always get that, oh yeah, when I do that. Any comments or questions on that? Report an error in the passage at 1:41:12 Highlight the passage at 1:41:12

1:41:29 Just curious if you have any suggestions about... When it comes to analyzing whether something is bad from the side of the situation, I can get it a lot easier for things that are annoying or kind of more surfaced. But what about actually ethical challenges, like things that are sort of tenets, you know, don't kill, don't steal, don't write. Report an error in the passage at 1:41:29 Highlight the passage at 1:41:29

1:41:55 Things that we sort of inherently, not inherently, but we believe these are the things, the ways in which we should conduct ourselves morally. Report an error in the passage at 1:41:55 Highlight the passage at 1:41:55

1:42:04 So I was trying to play with that and try to see, okay, well, from the side of the person who killed someone or lied or cheated or something, maybe they saw it as a good act. But I was trying to figure out how to wrap my mind around that one. Yeah, yeah, yeah. Right. So bad still isn't coming from the side of the situation, right? Report an error in the passage at 1:42:04 Highlight the passage at 1:42:04

1:42:33 Which is not to say that it doesn't function. So let's say you talk about somebody who's harming others. So we can label that bad, but bad is still coming from the side of the mind. But when we label bad, that just creates mental afflictions for us. Report an error in the passage at 1:42:33 Highlight the passage at 1:42:33

1:43:00 So bad comes from the side of the mind. But then there is the... Functionality of their action harming others. So that's occurring. Report an error in the passage at 1:43:00 Highlight the passage at 1:43:00

1:43:17 It's not bad from its own side. It's non-virtuous, but it's also not non-virtuous from its own side. It's not bad from its own side. It's not non-virtuous from its own side. It's not wrong from its own side. It's still a label. right? I'm a Report an error in the passage at 1:43:17 Highlight the passage at 1:43:17

1:43:37 So that helps to let go of the grasping of its bad and the judgment. So we can use mind training to massage the label like it's a cause of suffering, which that label in and of itself allows more space for compassion to arise. It's creating suffering for themselves and others. Report an error in the passage at 1:43:37 Highlight the passage at 1:43:37

1:44:08 And then we can do something constructive with that, right? Yeah, I mean, then, you know, I mean, that takes the, because the bad label puts a judgment on it, right? And that blocks the compassion, right? But then if you play with the label, okay, well, it's not bad from its own side, I mean, but there are, it's functioning to cause suffering. Report an error in the passage at 1:44:08 Highlight the passage at 1:44:08

1:44:37 Okay, so then I can work on developing compassion and a wiser response, right? Okay. And that's the way I think about it. Yeah, that helps. Yeah, because with a lot of those ethical things, we just think, no, but that is bad. That's wrong or something you should, yeah, yeah, yeah, no, it's something you shouldn't do. Report an error in the passage at 1:44:37 Highlight the passage at 1:44:37

1:45:01 Right. But that's still a convention, right? Yeah. Report an error in the passage at 1:45:01 Highlight the passage at 1:45:01

1:45:10 And there's not much space around that, right? Because there are conventionally wrong things that are being done that are conventionally wrong, but we don't know their motivation either, right? Because we have that too, right? I don't agree with what they're doing, so therefore it's bad, and then we don't have any compassion, and then we don't have any space for saying, okay, well maybe they have their reasons, right? Report an error in the passage at 1:45:10 Highlight the passage at 1:45:10

1:45:33 Maybe it's a Buddha, right, who's trying to help somebody. Okay. I don't know if that helps. No, it does. It gives a little bit of stuff to work with. Yeah. So just in that case, I mean, just playing with the labels is helpful, right? And just noticing how the different labels affect our minds. Report an error in the passage at 1:45:33 Highlight the passage at 1:45:33

1:45:59 For me, meditating on the emptiness really helps me let go of my grasping at that label, right? But it really is bad, right? It really is wrong. No, but bad and wrong just came from the mind. Not to say that it's okay, right? But to let go of that label and then have more space around more constructively dealing with it. Report an error in the passage at 1:45:59 Highlight the passage at 1:45:59

1:46:31 I remember when George Bush went into Iraq and His Holiness' reaction. Do you recall it as well? Even better. All I can remember is, let's wait and see whether this is... Report an error in the passage at 1:46:31 Highlight the passage at 1:46:31

1:46:52 He didn't even use those words. He wouldn't use those words, but it was kind of like he was not making a judgment about it. And it wasn't like he was mealy-mouthed either. If something, he said something so powerful like, you know, he's looking at such a big picture here. Report an error in the passage at 1:46:52 Highlight the passage at 1:46:52

1:47:16 Yeah, I don't remember what he said at the beginning, but I remember like much later there was something or something was said about George Bush and His Holiness said, George Bush was a wonderful, warm human being or something like that. Friend, right, and a good friend. Report an error in the passage at 1:47:16 Highlight the passage at 1:47:16

1:47:39 George Bush did a lot for Tibet too, right? So it kind of Report an error in the passage at 1:47:39 Highlight the passage at 1:47:39

1:47:47 stops the mind a little bit, right, when His Holiness says things like that. Well, remember, it was sort of like he saw all the pieces from a huge vantage point. And it didn't all have to come together immediately for us to, you know, say this is bad or good. Yeah. Report an error in the passage at 1:47:47 Highlight the passage at 1:47:47

1:48:13 Right. Yeah. In Report an error in the passage at 1:48:13 Highlight the passage at 1:48:13

1:48:28 the long term. Right. Alleviating. Yeah. And I remember another thing related to that. I remember a great Lama that I respect was asked about, remember the election, the Al Gore, George W. election. Report an error in the passage at 1:48:28 Highlight the passage at 1:48:28

1:48:51 He was asked who would be more beneficial and this Lama said George W. Report an error in the passage at 1:48:51 Highlight the passage at 1:48:51

1:49:04 Which stopped my mind too, right? So who knows, right? It's hard to fathom, but in the big picture, what do we really know? Report an error in the passage at 1:49:04 Highlight the passage at 1:49:04

1:49:22 Our information is so limited. And maybe it's... Anyway, blah, blah. A lot of my speculation, which we don't need to hear. We do know that this involved a lot of killing, which is not something... What I'm thinking is when we look at the big picture, that it can only be conceived of in a sense if we accept that there's such an immense amount of suffering now. Report an error in the passage at 1:49:22 Highlight the passage at 1:49:22

1:50:00 um, that, um, Report an error in the passage at 1:50:00 Highlight the passage at 1:50:00

1:50:05 That it can be to the benefit to create this kind of suffering. I mean, Report an error in the passage at 1:50:05 Highlight the passage at 1:50:05

1:50:22 yeah, but to have that, I mean, you're not just containing that things are wonderful. I mean, in order to contain that, you must be containing just what a horror it is that we live with that needs to be changed. Report an error in the passage at 1:50:22 Highlight the passage at 1:50:22

1:50:38 I mean, because I don't see any other way that somebody could say it's okay. To murder people. No, he never said it was okay, right? It's just a matter of reserve. It would be beneficial in the long run. No, he never said that the war would be beneficial in the long run or anything, but he said, right, exactly, we don't need to label it bad, right? Report an error in the passage at 1:50:38 Highlight the passage at 1:50:38

1:51:08 Yeah. yeah, we don't, yeah, Yeah, we judge things based on what we can see now, right? And, you know, who knows? Like Peter was saying with the Tibet thing, incredible amounts of suffering, right? And we never would have gotten Tibetan Buddhism here without that, right? Does that mean that suffering was good? No, right? Report an error in the passage at 1:51:08 Highlight the passage at 1:51:08

1:51:37 right. But we can't rush to judgment that something, right, some situation is totally bad, right? It's, there's, you know, there's a lot of suffering for sure and that's never, I don't know, you can never justify that, right? Exactly. That's not what we're saying, but we don't need to rush to judgment. I like the way you said that, right? Right, right, right. Report an error in the passage at 1:51:37 Highlight the passage at 1:51:37

1:52:11 Yeah, I mean, it's the whole, like, the old story about, right, the man who's, you know, who had the farm and, right, his only son was supposed to take over the farm and then his only son got into some horrible accident, right, and people said, oh, that's too bad. And he said, well, maybe yes, maybe no, right? And then the war came and drafted all the, you know, all of the eligible. Report an error in the passage at 1:52:11 Highlight the passage at 1:52:11

1:52:40 Young men, and so his son wasn't drafted, and people said, that's wonderful, and he said, maybe yes, maybe no, right? You just don't know, right? And the story goes on and on like that. Whatever happens, is it bad? Is it good? Maybe yes, maybe no, yeah. Report an error in the passage at 1:52:40 Highlight the passage at 1:52:40

1:53:02 We're just keeping a big mind about it, right? As much as we can. I don't know, it's easy for me to say, right? I find it very useful to try not to judge things, Report an error in the passage at 1:53:02 Highlight the passage at 1:53:02

1:53:20 which is a totally different thing from saying, okay, well, suffering is fine and there's nothing to do about it, right? We can not judge it and at the same time try to alleviate it as best as possible, and that's the path, right? His Holiness doesn't judge the Chinese and say that they're bad, but he's constantly trying to work for Tibetan autonomy. Report an error in the passage at 1:53:20 Highlight the passage at 1:53:20

1:53:46 Freedom of religion and all of that. Report an error in the passage at 1:53:46 Highlight the passage at 1:53:46

1:53:53 I'm sorry, I've gone over. So right, next week no class, so we'll meet in two weeks. Report an error in the passage at 1:53:53 Highlight the passage at 1:53:53

1:54:02 246. So I'll email you guys about what's going to happen next week. Report an error in the passage at 1:54:02 Highlight the passage at 1:54:02

1:54:15 I'm hoping to organize that, but I want to check with you. Report an error in the passage at 1:54:15 Highlight the passage at 1:54:15

1:54:23 All right, so page 246. Report an error in the passage at 1:54:23 Highlight the passage at 1:54:23

1:54:31 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 1:54:31 Highlight the passage at 1:54:31

1:54:57 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 1:54:57 Highlight the passage at 1:54:57

1:55:21 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 1:55:21 Highlight the passage at 1:55:21

1:55:56 So let's also dedicate for Chucky's health, the Report an error in the passage at 1:55:56 Highlight the passage at 1:55:56

1:56:17 removal of all the cancer, Report an error in the passage at 1:56:17 Highlight the passage at 1:56:17

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

· · · silence, 1 minute

1:57:20 lives of all our spiritual masters. Report an error in the passage at 1:57:20 Highlight the passage at 1:57:20