Geshe Thubten Sherab: The 12 Links of Dependant Origination (part 1)

0:11 So I'm going to start with a very short breathing mindfulness exercise and followed by a good intention and motivation for being here. So at least your time being here will be beneficial regardless whatever you learn anything or not. Report an error in the passage at 0:11 Highlight the passage at 0:11

0:46 We can try to make it more beneficial, more useful from your motivation point of view, from the intentions. As most of you might be aware that in all the teachings, particularly in Kadamba teachings, they always emphasize two things, two most important things at the beginning and the end. So at the very beginning, in everything we do, whether we are doing any spiritual activities, dharma activities or any other activities, if we can start the activities with the motivation of artistic intention of bodhicitta, wish to, Report an error in the passage at 0:46 Highlight the passage at 0:46

1:45 artistic attitude or wish to achieve fully enlightened state for the benefit of all sentient beings. So basically engage in whatever activities that you are engaging, not only for yourself but for the benefit of all sentient beings. So to broaden up your actions and at the end dedicating, at the end we also dedicate for all sentient beings, not just only for yourself. Report an error in the passage at 1:45 Highlight the passage at 1:45

2:25 So thereby we don't limit our actions to just one individual, but we expand it to limitless for each and every sentient beings. By doing that, of course, we are training ourselves to become more open-minded, more open-hearted, to be able to expand and accept each and every sentient beings. Report an error in the passage at 2:25 Highlight the passage at 2:25

2:54 by doing that Your actions become much more powerful, much more beneficial. Report an error in the passage at 2:54 Highlight the passage at 2:54

3:13 So make yourself comfortable. Just relax without being too tight. Report an error in the passage at 3:13 Highlight the passage at 3:13

3:31 Let go of all the thoughts, feelings for a moment. Report an error in the passage at 3:31 Highlight the passage at 3:31

3:39 And just be aware, simply be aware of your sensations. yeah, okay? Report an error in the passage at 3:39 Highlight the passage at 3:39

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3:48 On the nostril of your movement, of your breath, breath as you breathe in and out normally. Report an error in the passage at 3:48 Highlight the passage at 3:48

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5:16 If you hear any sounds, if you have any sensations, any feelings, or if any thoughts come up, don't panic, don't struggle, Report an error in the passage at 5:16 Highlight the passage at 5:16

5:31 neither try to embrace it or entertain it, neither try to push it away, but just simply be aware, if any. Sensation, feeling, thought come out. Report an error in the passage at 5:31 Highlight the passage at 5:31

5:49 As long as you don't get involved, even if it comes out, it will disappear by itself without starting to push it or do anything. Just simply watch and be aware. Report an error in the passage at 5:49 Highlight the passage at 5:49

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7:16 Then try to contemplate, reflect and try to feel how lucky and fortunate that I am to have this precious woman rebirth. Report an error in the passage at 7:16 Highlight the passage at 7:16

7:33 Regardless of what is a small obstacle in our life. Report an error in the passage at 7:33 Highlight the passage at 7:33

7:48 This precious human rebirth, which has so much potential, Report an error in the passage at 7:48 Highlight the passage at 7:48

7:56 not only the ability or potential to bring short Report an error in the passage at 7:56 Highlight the passage at 7:56

8:06 -term, long-term happiness, Report an error in the passage at 8:06 Highlight the passage at 8:06

8:11 to bring positive transformation, changes, not in one shape, Report an error in the passage at 8:11 Highlight the passage at 8:11

8:20 but to be able to bring positive and happy transformations. In others as well, to Report an error in the passage at 8:20 Highlight the passage at 8:20

8:38 be able to help in leading others to saṃsāra and short-term saṃsāra and long-term ultimate happiness of liberation nirvāṇa. Report an error in the passage at 8:38 Highlight the passage at 8:38

8:57 So lucky to have, so fortunate to have this human rebirth which has all this potential. Report an error in the passage at 8:57 Highlight the passage at 8:57

9:18 How fortunate and lucky even more so to be still alive today now, Report an error in the passage at 9:18 Highlight the passage at 9:18

9:36 giving us one more new Life, new modern day, opportunity to transform ourselves, to improve ourselves, to Report an error in the passage at 9:36 Highlight the passage at 9:36

9:56 become good human being, even better human being. Report an error in the passage at 9:56 Highlight the passage at 9:56

10:13 Therefore, I must not waste this golden opportunity and fully utilize it Report an error in the passage at 10:13 Highlight the passage at 10:13

10:25 and make my life more meaningful with a greater purpose. Report an error in the passage at 10:25 Highlight the passage at 10:25

10:39 And there is nothing more meaningful and greater purpose than to be able to contribute. In reducing, eliminating the suffering and cause of suffering from not just one, but all sentient beings as much as one can. Report an error in the passage at 10:39 Highlight the passage at 10:39

11:10 And to be able to contribute in improving the level of happiness and to be able Report an error in the passage at 11:10 Highlight the passage at 11:10

11:22 to contribute in leading each and every sentient beings to ultimate happiness and the cause of happiness. Report an error in the passage at 11:22 Highlight the passage at 11:22

11:45 To be able to do that in the most effective way, in the most skillful way, without any limitations. Report an error in the passage at 11:45 Highlight the passage at 11:45

11:56 I must achieve my highest potential, the fully enlightened state as quick as possible. Report an error in the passage at 11:56 Highlight the passage at 11:56

12:15 In order to achieve that fully enlightened state, Report an error in the passage at 12:15 Highlight the passage at 12:15

12:22 I must reduce and gradually eliminate all the afflictive emotions, all the obscurations, and Report an error in the passage at 12:22 Highlight the passage at 12:22

12:35 cultivate highest level of realizations, Report an error in the passage at 12:35 Highlight the passage at 12:35

12:44 all the realizations, particularly the highest level of wisdom and compassion as quick as possible. Report an error in the passage at 12:44 Highlight the passage at 12:44

13:03 To be able to do that, it is not enough just by wishing and praying. One must practice correctly, unmistakably, and most importantly, continuously. Report an error in the passage at 13:03 Highlight the passage at 13:03

13:26 To be able to do that, I must be reminded of those practices from time to time and all the time. For that very reason, I am going to engage in listening and discussions. Report an error in the passage at 13:26 Highlight the passage at 13:26

13:51 Also, I need to study, learn more by reading the books, listening to teachings. Engaging in discussions, reflection, contemplation and so forth. For that very reason I am going to listen. Report an error in the passage at 13:51 Highlight the passage at 13:51

14:18 So that I can improve myself as a person, as a human being. Report an error in the passage at 14:18 Highlight the passage at 14:18

14:28 So that I think I can take care of myself and others better and Report an error in the passage at 14:28 Highlight the passage at 14:28

14:37 contribute more to oneself and for others. Report an error in the passage at 14:37 Highlight the passage at 14:37

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15:13 Shantideva, Shantideva, Report an error in the passage at 15:13 Highlight the passage at 15:13

15:41 Is there anyone who is coming here for the first time? Report an error in the passage at 15:41 Highlight the passage at 15:41

15:49 And have Report an error in the passage at 15:49 Highlight the passage at 15:49

15:58 you been to other Buddhist group as before? No, it's first. Okay. Report an error in the passage at 15:58 Highlight the passage at 15:58

16:10 So here, among the audience, I'm sure there are some time, here, to center. Report an error in the passage at 16:10 Highlight the passage at 16:10

16:18 You who have studied, who have already studied a lot, who have also practiced a lot and who is very familiar with the subjects or that what we are going to discuss. So for you, it will be just more like a reminder as I reminded through the motivations. It will be something... Which you have already know, you have studied, you have learned and even practiced, but sometimes we forget about our practices and a lot of things. Report an error in the passage at 16:18 Highlight the passage at 16:18

16:55 So it is a nice reminder and refreshing, re-energizing the practice. And for some of you, if there is something new, then of course it is something new information, new knowledge. And hopefully this new knowledge, new information will be able to be some handy and some beneficial in your life to be able to implement some of those hopefully in your everyday life throughout your whole life. Report an error in the passage at 16:55 Highlight the passage at 16:55

17:48 the subject is of... ...publicized as a... Saṃsāra and Nirvāṇa. Okay. I don't know what it means. I have no idea. Report an error in the passage at 17:48 Highlight the passage at 17:48

18:07 I'm hoping to learn something from you in some areas. I think probably I know good about the Saṃsāra. Because I live in Saṃsāra. I have a lot of Saṃsāra experiences. But when you come to Nirvāṇa, maybe some of you might have been. Report an error in the passage at 18:07 Highlight the passage at 18:07

18:30 I might be totally lost in the city of Nirvāṇa. Report an error in the passage at 18:30 Highlight the passage at 18:30

18:43 So I would like to start the day in order to discuss more about what saṃsāra means, what nirvāṇa means and how we can actually transform ourselves. And how we can achieve Nirvāṇa from the state of Saṃsāra state. So, of course, Saṃsāra, Nirvāṇa, basically Sanskrit word. Saṃsāra in English, I think usually, I don't think there is exact English word to find, but I think usually we, normally most of the translators, we use cyclic existence. Report an error in the passage at 18:43 Highlight the passage at 18:43

19:33 That might not give the exact... Meaning of the Saṃsāra, but exactly existence. Report an error in the passage at 19:33 Highlight the passage at 19:33

19:42 Meaning why we keep on, Report an error in the passage at 19:42 Highlight the passage at 19:42

19:54 why we keep on being bound or being tied up in this never ending state of Confucius, from the cycle of that existence of Confucius state of existence, never ending Confucius state. Report an error in the passage at 19:54 Highlight the passage at 19:54

20:20 In Tibetan it is Khorva. Report an error in the passage at 20:20 Highlight the passage at 20:20

20:28 Nirvāṇa means Tarva or in English it is liberation, the freedom. Report an error in the passage at 20:28 Highlight the passage at 20:28

20:38 So basically how can we achieve from the state of being tied up our bondage in this Confucian state to Non-confusion state of total liberation, total Nirvāṇa, total peace. Report an error in the passage at 20:38 Highlight the passage at 20:38

21:02 So, before I would like to start, His Holiness the Dalai Lama said, He said, there is a continuum of mental and physical aggregates that Report an error in the passage at 21:02 Highlight the passage at 21:02

21:20 are under the influence of contaminated action and afflictive emotions. And that serve as a basis of suffering. This is the cyclic existence. So that is the saṃsāra, meaning of saṃsāra. Report an error in the passage at 21:20 Highlight the passage at 21:20

21:58 Saṃsāra in another word, if I may put it, Report an error in the passage at 21:58 Highlight the passage at 21:58

22:07 is the confusion state of existence in all sentient beings. If I make food, saṃsāra. Report an error in the passage at 22:07 Highlight the passage at 22:07

22:29 A stage of nature where there is continuous pain, suffering, problems. Report an error in the passage at 22:29 Highlight the passage at 22:29

22:41 Saṃsāra means imperfect, imperfections, whereas nirvāṇa can be taken as a perfection from one state. Report an error in the passage at 22:41 Highlight the passage at 22:41

22:56 Saṃsāra could mean pain, suffering, natural pain, suffering, whereas nirvāṇa could mean state of Total peace, Report an error in the passage at 22:56 Highlight the passage at 22:56

23:11 total happiness. Report an error in the passage at 23:11 Highlight the passage at 23:11

23:22 Saṃsāra means problems, difficulties, obstacles. Whereas Nirvāṇa means total opportunity. So Report an error in the passage at 23:22 Highlight the passage at 23:22

23:51 understanding of Report an error in the passage at 23:51 Highlight the passage at 23:51

24:13 as His Holiness has mentioned about the meaning of cyclic existence and also in many of the scriptures You find in Report an error in the passage at 24:13 Highlight the passage at 24:13

24:34 some of the scriptures the definitions of saṃsāra given is a factors or energy which Report an error in the passage at 24:34 Highlight the passage at 24:34

24:50 lead to conceive into consciousness again and again under the influence of afflictive emotions and contaminated actions. Okay, Report an error in the passage at 24:50 Highlight the passage at 24:50

25:09 so continually being born again and again, born again and again, not because you want to be born, not because you have control over it, not because you chose to come in voluntarily, but driven involuntarily under the control of the delusions and or afflictive emotions and contaminated actions who are being forced. Report an error in the passage at 25:09 Highlight the passage at 25:09

25:38 To be born again and again. That is what saṃsāra is. That energy, that factor which makes it happen again and again. So when we have that better understanding I think it will help us to overcome a lot of our unrealistic expectations in our world which actually lead to a lot of disappointment and more pain in our life. Report an error in the passage at 25:38 Highlight the passage at 25:38

26:10 Do you get it? Report an error in the passage at 26:10 Highlight the passage at 26:10

26:17 Because we are not able to recognize and realize saṃsāra is actually imperfections. We somehow unrealistically expect things to be perfect and then actually it turns out it's not perfect. Report an error in the passage at 26:17 Highlight the passage at 26:17

26:42 We later find out it is imperfect and that leads us to a lot of disappointment. Report an error in the passage at 26:42 Highlight the passage at 26:42

27:01 When we have a better understanding, better recognitions and better realizations of the nature of saṃsāra, when we are faced with Report an error in the passage at 27:01 Highlight the passage at 27:01

27:14 many obstacles, conflicts, problems, difficulties in our life, we will be in much better condition to accept it with much more gentleness, with much more openness. Report an error in the passage at 27:14 Highlight the passage at 27:14

27:39 You know it is the nature of saṃsāra, it's the nature of imperfection. What can I expect from this nature of that saṃsāra? This is very part of being that. Report an error in the passage at 27:39 Highlight the passage at 27:39

27:51 Going through the conflict is very part of being saṃsāra. Report an error in the passage at 27:51 Highlight the passage at 27:51

27:57 Going through the obstacles is very part of being saṃsāra. Going through obstacles, difficulties is very part of saṃsāra. So it is not like something you have been faced which is... Not part of it. It is part of our life as saṃsāra being. Do you get it? It's not like you are the victim. Do you get it what I mean? It is very part of our being as saṃsāra sentient beings. Until we are free from saṃsāra, that is the way things are. Report an error in the passage at 27:57 Highlight the passage at 27:57

28:37 Sometimes the obstacles, the problems, the pain, the suffering, the difficulties are more intense. Sometimes it's less intense, sometimes there is more level of that, sometimes it's less level of that, but basically that's how it is. Report an error in the passage at 28:37 Highlight the passage at 28:37

29:01 Sometimes the wave of that obstacle is in such a small scale, we might not notice it. We only notice when it is on bigger scale, but it is better nature of it. Basically it is wave of death. Report an error in the passage at 29:01 Highlight the passage at 29:01

29:23 that I have mentioned. Report an error in the passage at 29:23 Highlight the passage at 29:23

29:31 So Report an error in the passage at 29:31 Highlight the passage at 29:31

29:35 first of all, even though Report an error in the passage at 29:35 Highlight the passage at 29:35

29:47 we all wish to be happy, each and every sentient beings want to be happy and doesn't want to experience any kind of obstacles, any kind of suffering, pain, even for a moment, despite our innate Report an error in the passage at 29:47 Highlight the passage at 29:47

30:08 Despite our fundamental wish to be that, still we face a lot of obstacles, problems, pain, suffering in our life. Report an error in the passage at 30:08 Highlight the passage at 30:08

30:23 Why is that? Why is that? Report an error in the passage at 30:23 Highlight the passage at 30:23

30:38 From Buddhist point of view, the reason, despite wanting to be happy and not to experience any pain, despite that wish is still we encounter a lot of suffering, a lot of pain. Obstacle through our life that Report an error in the passage at 30:38 Highlight the passage at 30:38

31:00 is because due Report an error in the passage at 31:00 Highlight the passage at 31:00

31:07 to our own that is not created by some someone there someone else or it is not created by external factors even though someone there external factor can play some role but the actual root of all this our problem suffering pain is our own Our own unsubdued mind, our own undisciplined mind and Report an error in the passage at 31:07 Highlight the passage at 31:07

31:44 our contaminated actions which are driven by those unsubdued or undisciplined minds is due to our own negative emotions, our own destructive emotions. It is due to our own afflictive emotions. Report an error in the passage at 31:44 Highlight the passage at 31:44

32:14 As long as our life is driven by our own afflictive emotions, disturbing minds, delusions and unskillful actions, unwholesome actions, contaminated actions, then we will continue to experience pain, suffering, obstacles in our life. Report an error in the passage at 32:14 Highlight the passage at 32:14

32:50 We can reduce certain level of pain and suffering by changing or by transforming the external factors. Do you get it? But we will not be able to solve the problem forever unless we try to change and transform from within, from inside. Report an error in the passage at 32:50 Highlight the passage at 32:50

33:19 And it's very clear. The picture is very clear. If we just observe, if we are mindful enough to observe what is happening within yourself, what is happening around ourselves, people around us, what is happening in the whole itself. It's very clear. It's very clear. Unless someone begins to change from within their own mind. Report an error in the passage at 33:19 Highlight the passage at 33:19

33:57 Absolutely it's impossible to find a permanent solution to the problem by just trying to solve it by changing the external factors. Report an error in the passage at 33:57 Highlight the passage at 33:57

34:14 If we look from the world we live in, Report an error in the passage at 34:14 Highlight the passage at 34:14

34:25 there has been a lot of improvement, a lot of incredible improvement and development of modern science, modern technologies within last century. Report an error in the passage at 34:25 Highlight the passage at 34:25

34:43 But has it been able to solve the basic problems, suffering that it was 100 years ago? No, it hasn't. Simply, it hasn't. In many cases, it has created even more problems, more unhappiness. Report an error in the passage at 34:43 Highlight the passage at 34:43

35:07 If we look in the West, from external West Report an error in the passage at 35:07 Highlight the passage at 35:07

35:16 and those developed countries in the world, if we look from external factors, So much things have improved from external factors in terms of medical, in terms of finance Report an error in the passage at 35:16 Highlight the passage at 35:16

35:35 and education and everything. From external factors it has improved incredibly. But is there less problem? Are people more happy? Is there less suffering, pain? That is something that we can, it's something to be Think about, it is something to be analyzed, something to be talked about. Do you get it? Nobody can say for sure that yes, people are more happy, more satisfied, less suffering, less pain. Report an error in the passage at 35:35 Highlight the passage at 35:35

36:18 Yes, definitely there is less external pains, but it seems there is more internal pains. Do you get it? What I found as a trouble, Where there is more developed country, there is more mental problems, more mental pain. There's much more stress levels much higher. There's much more depressions on Report an error in the passage at 36:18 Highlight the passage at 36:18

36:55 a mental level. Definitely. So what it shows, so it's like, so that shows unless you walk from within yourself, unless you walk with your own mind. Report an error in the passage at 36:55 Highlight the passage at 36:55

37:15 Just trying to change, reduce the suffering and improve the level of happiness just by changing the external factors is not going to lead to what you are looking for. Do you get it? Only true happiness, true satisfactions can only come when there is some transformation within yourself, within oneself. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:47 When there is transformation. In one's thoughts, one's feelings, one's mind, only can then one find true satisfaction and happiness. Only then can actually free oneself from the problems, from the conflict, from the obstacles, suffering, pain forever, forever, permanently. Report an error in the passage at 37:47 Highlight the passage at 37:47

38:17 At the moment, what we are trying to do is trying to solve the problem on very artificial level. On very superficial level, on very artificial, very superficial, on the very surface level. Report an error in the passage at 38:17 Highlight the passage at 38:17

38:40 We are just trying to cure the symptom, not the sickness itself, not the disease itself. Report an error in the passage at 38:40 Highlight the passage at 38:40

38:55 Unless you cure the sickness itself, the fever, the headache, whatever you have due to the sickness, just trying to cure the symptom of headache. Report an error in the passage at 38:55 Highlight the passage at 38:55

39:10 Fever is not going to go up until you cure the disease itself. Do you get it? The very root of that symptom. At the moment what we are trying to do, especially with the new advance of technology, we are only trying to cure the symptoms and that is why we have never found the solution even after so many centuries. Report an error in the passage at 39:10 Highlight the passage at 39:10

39:44 We are not going to the very root of the problems. We are just trying to solve problems on the very surface level. So from Buddhist point of view, the very root of all these problems, as I mentioned, is our own unskillful, our own unwholesome actions. Report an error in the passage at 39:44 Highlight the passage at 39:44

40:06 Such actions come due to our own unsubdued, undisciplined, athletic emotions, delusions. So the way to overcome such a suffering, such a suffering state, painful state is by overcoming the unskillful, unwholesome, contaminated actions. Report an error in the passage at 40:06 Highlight the passage at 40:06

40:31 The only way to overcome such unskillful, unwholesome, contaminated actions is by overcoming the afflictive emotion, the delusion, which is the better root of those suffering. Report an error in the passage at 40:31 Highlight the passage at 40:31

40:49 The Report an error in the passage at 40:49 Highlight the passage at 40:49

40:54 way to overcome such all the delusions, those afflictive emotions is by overcoming the very root of all those delusions, what we call ignorance. Report an error in the passage at 40:54 Highlight the passage at 40:54

41:08 The Report an error in the passage at 41:08 Highlight the passage at 41:08

41:15 mistaken perceptions or the mistaken awareness or mistaken mind which perceive natural phenomena mistakenly, wrongly. Do you get it? That ignorance. It's the very root of all other delusions. So if we can come that very root of all delusions, that ignorance, that mistaken perceptions, Report an error in the passage at 41:15 Highlight the passage at 41:15

41:45 wrong perceptions, then again we can overcome other delusions which arises on the basic of that ignorance such as attachment, anger, jealousy, pride, greediness, miserliness, all these other delusions. Report an error in the passage at 41:45 Highlight the passage at 41:45

42:05 And due to all these delusions, then we engage in the unskillful contaminated actions. Due to that, then we experience all the pains, sufferings, problems, obstacles in our life. Report an error in the passage at 42:05 Highlight the passage at 42:05

42:33 And as long as we are in saṃsāra, Report an error in the passage at 42:33 Highlight the passage at 42:33

42:40 there is absolutely no way we can find true happiness, true lasting happiness. As we are aware with our own experiences, Report an error in the passage at 42:40 Highlight the passage at 42:40

42:56 all the happiness, all the joy, all the pleasant pleasure that we have enjoyed are so unstable, unreliable, we found out. Report an error in the passage at 42:56 Highlight the passage at 42:56

43:08 In most cases, leading to more pain and more disappointment. Report an error in the passage at 43:08 Highlight the passage at 43:08

43:22 So that is how our experience was. As long as we are in saṃsāra, as long as our existence is driven by The delusions and contaminated actions. That is the experience that one will encounter. Report an error in the passage at 43:22 Highlight the passage at 43:22

43:44 If we look, there is so much pain, suffering when you don't have. When you have, then again there is suffering, pain. It's almost like no Report an error in the passage at 43:44 Highlight the passage at 43:44

44:03 matter what you do, there is suffering, pain, disappointment. Do you get it what I mean? Report an error in the passage at 44:03 Highlight the passage at 44:03

44:14 So maybe I have to go and search for that. To search for that. Report an error in the passage at 44:14 Highlight the passage at 44:14

44:40 Let's say some of the examples of our happiness in our life. The joy, the happiness, the pleasure that we experience in our life. Report an error in the passage at 44:40 Highlight the passage at 44:40

44:54 30 degrees hot, today 30, 35, hot. You have a very nice cold ice cream. It gives you some kind of satisfaction for a while. the joys and the Report an error in the passage at 44:54 Highlight the passage at 44:54

· · · silence, 1 minute

45:10 It was happiness. Do you get it? Report an error in the passage at 45:10 Highlight the passage at 45:10

45:18 But that will not last forever. Do you get it? That change and transform into some kind of unhappiness. Report an error in the passage at 45:18 Highlight the passage at 45:18

45:32 Every experience, it becomes unreliable, unstable. After you have few, what do you call, few cups, cups. happiness Report an error in the passage at 45:32 Highlight the passage at 45:32

45:51 Scoops, yeah. After you have a few scoops of that ice cream, then happiness no more there. Do you get it? Report an error in the passage at 45:51 Highlight the passage at 45:51

46:05 At the very beginning there was some happiness, some pleasure. But after five scoops, probably I think you will have enough. Do you get it? Maybe it might not need five scoops. Let's have five, ten scoops. By that time, probably you will be throwing maybe. Report an error in the passage at 46:05 Highlight the passage at 46:05

46:29 Or you begin to have stomach growling, sound going, or whatever. So it actually, as you begin to experience that same experience continually, then it leads to more problems, more suffering, more pains. And after some time, you might be very disappointed. And you might be actually thinking... You might even feel the guilt that I... Why did I talk too much? Do you get it? Report an error in the passage at 46:29 Highlight the passage at 46:29

47:08 I should have stopped it. So that is just to give one example of that. And if we look, more or less all experiences are similar. Do you get it? So it's very unstable and very unreliable. Because such happiness, joy, rely on... Object which is so unreliable, which is impermanent, down story, even changing. Report an error in the passage at 47:08 Highlight the passage at 47:08

47:46 When that object is there, your happiness, as I said, even the object is there, it is not always the happiness there. As I said, the more you begin to have continuously, then you don't have the same experience. It only leads to suffering, pain later. But even in the first instant, when the object is there, your happiness is there. The object is not there, the ice cream is not there, there is no happiness. Your happiness is very much related to that, so it becomes unstable, unreliable. Report an error in the passage at 47:46 Highlight the passage at 47:46

48:26 Once ice cream is gone, your happiness is gone. Report an error in the passage at 48:26 Highlight the passage at 48:26

48:36 So such is the experience of in saṃsāra experience. Unless we overcome the delusions. Then it's a different experience. If you overcome the delusions, then it's a different experience. But as long as we are driven or influenced by the delusions, then our happiness is very much like that. Report an error in the passage at 48:36 Highlight the passage at 48:36

49:07 It's very cold, it's very hot outside, you try to turn on the aircon, whether it's a room or a car, then again after some time you begin to be more cool. Again, we have to reduce it. Report an error in the passage at 49:07 Highlight the passage at 49:07

49:24 It was happiness at one moment and then as we continue it, it becomes an unhappy, unpleasant moment. Report an error in the passage at 49:24 Highlight the passage at 49:24

49:37 You stay too much when it is a nice sunny day, you go in the beach, you stay in the beach, sunbathing, sunbathing. If you twist it, you get burned. You want to go in the water. If you stay too much, again, you feel like you want to come. Do you get it? That is how, that is example of our happiness in our life, through our life. Report an error in the passage at 49:37 Highlight the passage at 49:37

50:08 These are some examples of happiness of our life. But until we have subdued our mind, until we have overcome our mind, just rely on... External objects as the only basis for our happiness is so unreliable, so unstable and very nature of saṃsāra, very nature of pain, suffering. Report an error in the passage at 50:08 Highlight the passage at 50:08

50:44 Some of the masters or teachers explain that way. Report an error in the passage at 50:44 Highlight the passage at 50:44

50:56 Such a happiness, what we call the happiness, so it is samsaric pleasure. But not true happiness, true pleasure. If true happiness by its nature, the more enjoying the more satisfaction, the more happiness it should bring you. Report an error in the passage at 50:56 Highlight the passage at 50:56

51:18 Do you get it? But it is not the case. That means it is not true happiness, pleasure in nature by itself. Report an error in the passage at 51:18 Highlight the passage at 51:18

51:31 It is explained. In nature it is suffering, but when you compare with some The other suffering which is more stronger compared to that it seems like happiness, joy. Do you get it? In nature itself, it's not true happiness. If true happiness by nature, the more you have, the more you should lead to more happiness, more pleasure, more satisfaction. Report an error in the passage at 51:31 Highlight the passage at 51:31

51:58 One of the examples is you have been working for one or two hours, okay, and finding a place to relax. Report an error in the passage at 51:58 Highlight the passage at 51:58

52:13 A chair to relax. When you are able to sit down, relax, you just feel so relaxed, isn't it? When you have been walking two hours and you have some pain, knees on your legs, everything, to get a place and to just sit down there and just be there for a moment, it gives you such a relief, relaxation. Report an error in the passage at 52:13 Highlight the passage at 52:13

52:44 Happiness. Report an error in the passage at 52:44 Highlight the passage at 52:44

52:48 Sitting itself is not happiness by nature. Do you get it? If you have not walked just sitting, you wouldn't feel that relief, that joy, that relief, that realizations. You feel that because you have been walking too long and the pain was much more than that. Do you get it? So by that you have reduced the pain of being walking for a long time. Report an error in the passage at 52:48 Highlight the passage at 52:48

53:14 So because that That feeling of pain has been reduced by just relaxing, sitting there. It feels it was relaxation, happiness, joy. Do you get it? So that is when you are very hungry and thirsty, when you eat, when you drink, it feels happiness, joy. But when you are not happy, when you are not hungry, when you are not thirsty. Report an error in the passage at 53:14 Highlight the passage at 53:14

53:49 It might not bring that same experience. What does that show? If it's happiness in nature, it doesn't matter in what state. Every time you enjoy, it should bring more enjoy, whether you are hungry or not, whether you are thirsty or not thirsty. But whether it brings happiness, joy or not, it very much depends on what state you are. Report an error in the passage at 53:49 Highlight the passage at 53:49

54:12 Do you get it? So that means that in itself, it's not happiness in its nature. Access to happiness. That's clear. And I think if we observe and relate that same way of thinking, analysis to all happiness we enjoy is very much like that. Very much like that. Report an error in the passage at 54:12 Highlight the passage at 54:12

54:39 Except for those happiness which comes within yourself without depending on external objects. Through your transformation, through your realizations, the happiness, the satisfaction, it comes due to that. A more stable, more reliable. Report an error in the passage at 54:39 Highlight the passage at 54:39

55:05 So as I was saying, in saṃsāra it's so complicating isn't it? Report an error in the passage at 55:05 Highlight the passage at 55:05

55:15 When you don't have, there is pain, suffering, wanting to have. Whether it's house, whether it's car, whether it's job, what not. Report an error in the passage at 55:15 Highlight the passage at 55:15

55:30 Partner, children, what not. Once you have that, there's one more problem, one more suffering. Isn't it? After you have engaged, you feel, why did I engage? Why did I marry? Report an error in the passage at 55:30 Highlight the passage at 55:30

55:52 Before I thought I have this independent, freely, like a free bird. I can go anywhere. I can do my decision. Now, after marriage, I have to, what do you call, depend so much. So your freedom, you feel like your freedom is gone to some extent. Report an error in the passage at 55:52 Highlight the passage at 55:52

56:16 And you even question whether you made the right decision or not. The conflict coming with you is different things. Report an error in the passage at 56:16 Highlight the passage at 56:16

56:28 So you see there is some kind of, at the very beginning there was some, at the very beginning there is passion, there is love. Report an error in the passage at 56:28 Highlight the passage at 56:28

56:39 Because of that excitement, there is some excitement and there is some kind of pleasure, happiness. But that passion, that excitement, that love started to... Decreases and then all the conflict started to manifest and you begin to caution. Report an error in the passage at 56:39 Highlight the passage at 56:39

57:03 And when you don't have children, you feel you need something then. Once you have children, you wander again, at least for a few years, until they are their own feet. Report an error in the passage at 57:03 Highlight the passage at 57:03

57:21 You wonder whether you made the right decision. To have the children or not and many cases you might this is the only I'm not going to have next children but maybe as the time goes by it heals you forget about the first experience and you have second child but Report an error in the passage at 57:21 Highlight the passage at 57:21

57:45 I think at the beginning when you are in that that moment you feel like this enough that's enough that's how a lot of people feel so there is so first there is Suffering and craving for something and once you have that, it leads to another level of pain or suffering or problem or obstacles, whatever you call it. Report an error in the passage at 57:45 Highlight the passage at 57:45

58:20 So if you don't have your problem, if you have your problem. That is how saṃsāra is. Report an error in the passage at 58:20 Highlight the passage at 58:20

58:32 Not having home is of course again, what you call, suffering. Not having a home and craving to have a home. Once you have a home, again, there is a lot of problems which come out together with it. Report an error in the passage at 58:32 Highlight the passage at 58:32

58:57 When you didn't have a home, maybe you didn't have so much attachment, you didn't have to give a lot of time, you have more time. Now with a home, in order to maintain it, more work, more energy, more resources, more fear, more worries. Do you get it? Report an error in the passage at 58:57 Highlight the passage at 58:57

59:22 So first there is craving and suffering or not having, once you have it then there is fear, worry of not being able to maintain it, not being able to keep it, worry that you might not be able to protect it Report an error in the passage at 59:22 Highlight the passage at 59:22

59:40 and eventually if you do lose it then again there is pain not being able to let it go, unable to deal with the event, whatever that is. Report an error in the passage at 59:40 Highlight the passage at 59:40

59:59 That is how our life is. In one way, the good, it says the human memory is very short. Do you get it? In one way, it is good, I think. Report an error in the passage at 59:59 Highlight the passage at 59:59

1:00:14 We have gone through so many different emotional and problems through our life, but we don't feel so miserable at the moment because we are totally forgot about that. Even though at that moment we feel so miserable. Do you get it? At that moment, so miserable, you are totally depressed, totally devastated. Report an error in the passage at 1:00:14 Highlight the passage at 1:00:14

1:00:37 We are totally overwhelmed, but somehow we are able to commit again because of the impermanent changes. We are able to overcome it and we are totally forgotten it and that is good in a sense. Report an error in the passage at 1:00:37 Highlight the passage at 1:00:37

1:00:54 And we might feel our life is so great, so wonderful. Do you get it? Report an error in the passage at 1:00:54 Highlight the passage at 1:00:54

1:01:06 But another point is Not having the memory, good memory is that, again, we forget and we keep on repeating the same problem and we are caught up in that same problem. If we have remembered it, probably we will be more cautious and more careful in a lot of things. Do you get it? But we forget it and then again we become careless. And again we end up in one similar situation. Again, same problem. Report an error in the passage at 1:01:06 Highlight the passage at 1:01:06

1:01:39 Again overcoming it. That is how our life is about. Report an error in the passage at 1:01:39 Highlight the passage at 1:01:39

1:01:45 Samsatic life. Report an error in the passage at 1:01:45 Highlight the passage at 1:01:45

1:01:53 So isn't it that same with everything? Not having job is one suffering. Once you have job, again it's suffering. Physically, mentally, emotionally. After some time you feel like this is not the job that you want. This is the not right job you want. Or you have conflict with your workers, your boss. or in employee employee We are not happy with our job. We feel that if I change my job, it will give me more happiness. Report an error in the passage at 1:01:53 Highlight the passage at 1:01:53

1:02:28 But you change it, same thing. It's going to be the same. Report an error in the passage at 1:02:28 Highlight the passage at 1:02:28

1:02:35 Unless we change within ourselves. Report an error in the passage at 1:02:35 Highlight the passage at 1:02:35

1:02:44 Unless we change within ourselves, I can move. I stay in Australia, I complain about everything, politically, everything, system, everything. I feel Nepal is a much better place. Go and stay there. Few months, few years might be okay. Again, you begin to feel the same. Report an error in the passage at 1:02:44 Highlight the passage at 1:02:44

1:03:07 Again, you change. You might think state is better, United States better. You go there, first year, few years, you might, but slowly as you get to know better, and as with your emotions, because we are still under the influence of delusions, again, you have the same problem. Report an error in the passage at 1:03:07 Highlight the passage at 1:03:07

1:03:26 Change the whole world, you will never find a place where you are totally peace satisfied. Unless we are willing to look inside, willing to transform, willing to change within ourselves. Once we have changed inside, then of course, any place you can adjust and be able to accept it happily. Any job, you will find satisfaction, happiness in that job. Report an error in the passage at 1:03:26 Highlight the passage at 1:03:26

1:03:58 Any partner, you will find happiness, joy in there, find less problems. So it is all about inside, not external. Report an error in the passage at 1:03:58 Highlight the passage at 1:03:58

1:04:14 Same with everything, isn't it? When you have not reached high status, high positions in whatever there is craving, and we wish, if I have that high status, that position, probably I will be more happy. Report an error in the passage at 1:04:14 Highlight the passage at 1:04:14

1:04:33 But once you have that, You wish, probably I don't have that. Do you get it what I mean? Report an error in the passage at 1:04:33 Highlight the passage at 1:04:33

1:04:44 As we can see, Report an error in the passage at 1:04:44 Highlight the passage at 1:04:44

1:04:51 I think I saw somewhere, some articles where, I think it must be state. These two couple won a lottery, big lottery, few millions of dollars and their life became miserable after that. Report an error in the passage at 1:04:51 Highlight the passage at 1:04:51

1:05:11 And then they gave up everything and then their life. Do you get what I mean? They have constantly ringing by someone. Asking for help because everyone knows they have won the lottery so all organization everyone's ringing them every time asking for help this and that everyone running after them the media's always after them for example and sometimes when you see the famous people is like that isn't it high state famous people when Report an error in the passage at 1:05:11 Highlight the passage at 1:05:11

1:05:52 you are in a high position I mean it is so It all takes your freedom, I think. From outside, from when we look, it might not seem like that, but I think if you are in that state yourself, I think. Report an error in the passage at 1:05:52 Highlight the passage at 1:05:52

1:06:07 Every word you say, you have to be so careful. Every word, every sentence, you have to care. If you just miss one sentence, one word, you are ruined. Do you get it? You don't need the intention. You don't have bad intention, but it's just you didn't know how to communicate properly. You mess up with one or two words, just something like that. And everyone is after you, bash you. Report an error in the passage at 1:06:07 Highlight the passage at 1:06:07

1:06:39 So at the moment, we should be very happy that we are not positioned. We can make all the mistakes and nobody cares. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:06:50 So I'm just trying to give an example, when you're at that position, how difficult it becomes. Your freedoms totally taken away in that sense. And all these media following, even in toilets. I mean, you have no privacy. Report an error in the passage at 1:06:50 Highlight the passage at 1:06:50

1:07:09 So what I'm trying, when we don't have that high status, that positions, we feel that it will get, we are craving and suffering to have that. Once you have that, probably then you feel like, I wish I don't have that one. You cannot run away from that anymore. Do you get it? Report an error in the passage at 1:07:09 Highlight the passage at 1:07:09

1:07:31 And then there is another problem, suffering. One of your freedom is to some extent your freedom is taken away. In another, if you are attached to it, the fear of losing that fame, that position, that status, constant fear, constant, it is a tough job. Report an error in the passage at 1:07:31 Highlight the passage at 1:07:31

1:07:59 So basically, when we have not transformed ourselves inside and if our lives are driven by delusions. If you don't have, there is pain suffering. If you have, there is pain suffering. So that is what I am saying. Report an error in the passage at 1:07:59 Highlight the passage at 1:07:59

1:08:20 Anything. So the only way to find true solution is Report an error in the passage at 1:08:20 Highlight the passage at 1:08:20

1:08:39 to overcome the delusions and overcome the ignorance, which is the root of delusions. By cultivating the wisdom, understanding the nature of the phenomena. Report an error in the passage at 1:08:39 Highlight the passage at 1:08:39

1:08:54 So by cultivating The wisdom which perceives the reality of the phenomena, the nature of the phenomena, the ultimate nature of the phenomena, which very much curses by the root of those delusions, the ignorance. Report an error in the passage at 1:08:54 Highlight the passage at 1:08:54

1:09:14 That's why you find a true satisfaction, true lasting happiness, Report an error in the passage at 1:09:14 Highlight the passage at 1:09:14

1:09:26 ultimate happiness. So that is the nirvāṇa, that is the liberation. Report an error in the passage at 1:09:26 Highlight the passage at 1:09:26

1:09:33 Nirvāṇa, liberation or freedom, total freedom is the state when you have extinguished all the suffering and cause of all the suffering, meaning all the delusions. When you have overcome not only the suffering, the state of the actual suffering itself, but also the very cause of the suffering, the contaminated action and the delusions or afflicted emotions. Report an error in the passage at 1:09:33 Highlight the passage at 1:09:33

1:10:02 When we have overcome that, when we have Someone who has eliminated, someone who has abandoned that, then one finds two liberations, two nirvāṇa, two freedom. Report an error in the passage at 1:10:02 Highlight the passage at 1:10:02

1:10:21 That's the state of liberation of nirvāṇa. Once you have that, such peacefulness, such joyfulness, happiness that we achieve in that state is reliable. Report an error in the passage at 1:10:21 Highlight the passage at 1:10:21

1:10:42 It's reliable all the time. It's stable. It's reliable. Report an error in the passage at 1:10:42 Highlight the passage at 1:10:42

1:10:53 It is not like our experience of happiness which is up and down, up and down, like the waves. It's constantly equal all the time. Report an error in the passage at 1:10:53 Highlight the passage at 1:10:53

1:11:13 Just to give one example, I think, something which we can relate in our life. Have you found yourself in one day or one of those days where you are very peace with yourself, totally satisfied, totally content, Report an error in the passage at 1:11:13 Highlight the passage at 1:11:13

1:11:38 and not driven by any of the delusions, but totally seems very peaceful, very calm, very gentle, very happy, very satisfied. Report an error in the passage at 1:11:38 Highlight the passage at 1:11:38

1:11:51 Have you helped? I think we do have that moment. Even those moments might be very... Random. Random. Once a while, we do have those moments. We do have those moments. Such is nothing compared to the experience of Nirvāṇa. Do you get it? There's no comparison, but it just gives you a glimpse of what an experience of Nirvāṇa could be. Report an error in the passage at 1:11:51 Highlight the passage at 1:11:51

1:12:24 It's thousands, hundred thousand more stronger than that state of being. That strength. That state of the time and that is constantly always. Report an error in the passage at 1:12:24 Highlight the passage at 1:12:24

1:12:44 So when we talk about, when your mind, when your state of mind is free from all those afflictive emotional delusions, then you achieve Nirvāṇa and you have that freedom, that total happiness, that joy. Report an error in the passage at 1:12:44 Highlight the passage at 1:12:44

1:13:07 Nirvāṇa can be, I have two kinds of Nirvāṇa, one on individual level. Report an error in the passage at 1:13:07 Highlight the passage at 1:13:07

1:13:16 That true happiness, lasting happiness that one has achieved by Report an error in the passage at 1:13:16 Highlight the passage at 1:13:16

1:13:26 overcoming all the delusions and intention driven by your own individual liberations such as one nirvāṇa. And then another type of nirvāṇa when your motivation is driven by to help, to contribute, to benefit each and every sentient beings with that kind of driven motivation, intention, then not only you actually Report an error in the passage at 1:13:26 Highlight the passage at 1:13:26

1:13:50 Overcome and eliminate all the delusions, but even the imprint left by those delusions, the subtle obscurations, not only the gross obscurations of afflicted emotions, but even the subtle obscurations which is left by the imprint of those delusions. When we overcome that, then we achieve the Nirvāṇa fully enlightened state where you have not only you are totally free from All the delusions where not only you have true lasting happiness, but you have incredible ability to help, to contribute, to benefit others, to free them from suffering and cause of suffering. Report an error in the passage at 1:13:50 Highlight the passage at 1:13:50

1:14:41 Such states, such states, such states achieve on the basis of their wisdom, understanding, emptiness or reality. Combine with bodhicitta or great compassion. With the union of great compassion and bodhicitta complementing each other, then you achieve that. Report an error in the passage at 1:14:41 Highlight the passage at 1:14:41

1:15:16 Nirvāṇa means gone beyond sorrow, the state which is gone beyond sorrow or suffering or pain. In such a nirvāṇa is called so, yeah, yeah, yeah. Report an error in the passage at 1:15:16 Highlight the passage at 1:15:16

1:15:30 Non-abiding, gone beyond sorrow state and non-abiding because you are not banned by your individual liberations. So in order to achieve such liberations we have to actualize the wisdom as the main tool. In order to actualize that special insight of wisdom, understanding the reality, then we need the tools of come-abiding, shamatha, single-pointed concentration. Report an error in the passage at 1:15:30 Highlight the passage at 1:15:30

1:16:18 In order to have that, then we need the foundations of morality on the basis of three higher training, the higher training of morality, moral discipline, concentration. A special insight through this practice then one can achieve liberation and free oneself from all the suffering and cause of suffering. Report an error in the passage at 1:16:18 Highlight the passage at 1:16:18

1:16:44 To be able to free oneself from the saṃsāra, to be able to free oneself from being born involuntarily or uncontrollably where you have no control and in the saṃsāra again in a painful state again and again. Report an error in the passage at 1:16:44 Highlight the passage at 1:16:44

1:17:07 On the basis of these three higher training and together with compassion and bodhicitta, then you can achieve even higher nirvāṇa of the fully enlightened state. So that is the state of nirvāṇa. So I think with that and hopefully we will be able to discuss more about the subject tomorrow, there are tomorrow few days in the weekends. Report an error in the passage at 1:17:07 Highlight the passage at 1:17:07

1:17:38 About the ignorance itself, about the more others. So any questions? Report an error in the passage at 1:17:38 Highlight the passage at 1:17:38

1:17:54 Can you explain what to mean by contaminated actions? Report an error in the passage at 1:17:54 Highlight the passage at 1:17:54

1:18:15 Any actions done under the influence or motivated by one of the delusions is contaminated actions. So the Arhat or the Buddhas. And some of the Bodhisattvas, they do create actions, but they don't create contaminated actions because they don't have the delusions. Report an error in the passage at 1:18:15 Highlight the passage at 1:18:15

1:18:47 So contaminated, your actions are polluted or diluted or contaminated. How is it contaminated or diluted or polluted? Is it diluted or polluted because of your delusions, your afflictive emotions, which is the driving force of that actions. Report an error in the passage at 1:18:47 Highlight the passage at 1:18:47

1:19:07 Which influence that action, such state of being, the delusions, afflictive emotions or such a state of mind, influence that action, therefore it is being diluted. That action has to be diluted, contaminated and polluted. So as long as our action is contaminated, even if we might not have an obvious suffering or pain, but it will Lead us into samsatic beings again and again. Any contaminated action will not allow us to free from the saṃsāra. Report an error in the passage at 1:19:07 Highlight the passage at 1:19:07

1:19:47 It actually lead in saṃsāra. Even though it might lead in high rebirth, but still it is samsatic state. And while it is many of our actions, even the virtues, some of the virtues actions we create are also contaminated in some actions, some of them, because of the ignorance. Therefore, it becomes cause to be born in one of the saṃsāra states, even in high state. Report an error in the passage at 1:19:47 Highlight the passage at 1:19:47

1:20:18 So the only way to free ourselves from this saṃsāra state and saṃsāra being is by transforming this contaminated action into uncontaminated actions. And how can we transform contaminated action into uncontaminated actions? is transforming the The mind, the thoughts which drive such actions, which influence such actions. Report an error in the passage at 1:20:18 Highlight the passage at 1:20:18

1:20:50 So by changing, by transforming our thoughts and mind, we change and transform our actions. And thereby we change the result from being tied up in samsaric being, it helps us to... Cut the very rope which tied up and then to achieve liberation. Report an error in the passage at 1:20:50 Highlight the passage at 1:20:50

1:21:19 Any questions? Report an error in the passage at 1:21:19 Highlight the passage at 1:21:19

1:21:29 Can you repeat how you explained non-abiding nirvāṇa? Report an error in the passage at 1:21:29 Highlight the passage at 1:21:29

1:21:58 it's When we say non-abiding Nirvāṇa, it refers to fully enlightened state, Buddha would. When we say Nirvāṇa, it could mean both. Do you get it? When we just say Nirvāṇa, it could mean individual liberations or the Buddha would. It could mean both of them. Report an error in the passage at 1:21:58 Highlight the passage at 1:21:58

1:22:23 Whereas when we say non-abiding Nirvāṇa, it always refers to the Buddha would, the fully enlightened state. Why it is called not... Report an error in the passage at 1:22:23 Highlight the passage at 1:22:23

1:22:35 Abiding is because you are not abiding in your individual liberations and it is the compassion bodhicitta who doesn't allow you to abide in your individual liberation of great blissfulness. Do you get it? Because of when you achieve a liberation or Nirvāṇa there is incredible level of blissfulness, happiness, joyness. Report an error in the passage at 1:22:35 Highlight the passage at 1:22:35

1:23:03 Just like as we said, as I said, we give you one example of our experience I give and it's like thousand times more than that, that kind of. So imagine what kind of incredible blissfulness, incredible joy happened and you are carried away by that blissfulness and enjoyment and you are totally sort of blissed out in that state for hundred thousands, hundred thousands and millions of years, eons. Report an error in the passage at 1:23:03 Highlight the passage at 1:23:03

1:23:33 So do you get it? So that is individual liberation. But the bodhisattvas when they practice to achieve liberation, because they are driven by strong compassion bodhicitta, so they don't allow that bodhicitta and compassion doesn't allow them to just bliss out for themselves, just enjoying that blissfulness. Report an error in the passage at 1:23:33 Highlight the passage at 1:23:33

1:23:58 Do you get it? So therefore that doesn't allow them abiding in that state. But actually lead them to achieve liberation. The Buddha Buddha fully enlightened state where not only you have that incredible happiness but on the basis you actually engage into the world to help and benefit in whatever in your best capacity. Report an error in the passage at 1:23:58 Highlight the passage at 1:23:58

1:24:25 So that is what non-abiding means. Report an error in the passage at 1:24:25 Highlight the passage at 1:24:25

1:24:32 talked a lot every moment is in the nature of suffering. What is your advice in terms of working with that? When we leave this room, we know we're caught in our wrong concepts. Report an error in the passage at 1:24:32 Highlight the passage at 1:24:32

1:24:58 So what do you suggest we do in practical terms to try to counteract this? Report an error in the passage at 1:24:58 Highlight the passage at 1:24:58

1:25:09 we can do is Report an error in the passage at 1:25:09 Highlight the passage at 1:25:09

1:25:13 Every time we remind ourselves, when we feel too excited, remind ourselves, don't get too excited. When we are clinging and being attached and grasping at something, whether it is experience, whether it is object, whether whatever it is, reminding ourselves that one shouldn't be clinging so tightly, one shouldn't be grasping so wholly because it's not true happiness, it's not... Report an error in the passage at 1:25:13 Highlight the passage at 1:25:13

1:25:43 is It's like reminding ourselves, you enjoy it, but at the same time without grasping, without clinking. So that is the main thing. It doesn't mean that we cannot enjoy, it doesn't mean that there is no enjoyment, if you understand it, but you enjoy it, you experience it without grasping, without clinking. Report an error in the passage at 1:25:43 Highlight the passage at 1:25:43

1:26:12 Because at the morning we clap and we clink. And we have attachment strong because somehow there is some belief that this is the true happiness and it is going to give us true happiness. Somehow it would believe. Even though we might understand on the more theoretical, on intellectual theory level that it is some, it is, nature is suffering in some way, but somehow because of our habitual patterns and strong imprint, from so many lifetimes, from Buddhist bundle, beginning lifetimes. Report an error in the passage at 1:26:12 Highlight the passage at 1:26:12

1:26:49 So the imprint is so strong, even just this understanding doesn't help immediately. So therefore, still we sort of believe, oh, if I can have that job, it will make me very happy. If I can have that house, it will make me very happy. And because of that, then again, where there's craving, there's attachment, there's grassling, that is. Report an error in the passage at 1:26:49 Highlight the passage at 1:26:49

1:27:14 Even when we have it, then... Again, so that is where constantly reminding ourselves in that way, so not to get too attached, not to get too grasping or clenching in our everyday experience with any objects, that is constantly reminding ourselves. And when we encounter any obstacles in our life, reminding ourselves this is what saṃsāra is about, this is what suffering is about. Report an error in the passage at 1:27:14 Highlight the passage at 1:27:14

1:27:49 What can I expect? So, happily accepting it as it is, instead of, especially when here, what I'm saying is, there are certain things that we can change, okay? And those changes, we try to make changes, to improve it. Absolutely it is. But there are certain things which we cannot change, past. A lot of things from what happened in the past. We cannot change those things. Report an error in the passage at 1:27:49 Highlight the passage at 1:27:49

1:28:20 We can learn from that. We can learn from those experiences, but we cannot change the past. Do you get it? But the problem is not being able to let go of that makes life more miserable, more than actually that event itself. The event itself, we might have conflict and we burst out 10 minutes or maybe 5 minutes. That's it. But not being able to let it go can haunt you for your whole life. Report an error in the passage at 1:28:20 Highlight the passage at 1:28:20

1:28:50 Do you get it? And that is how miserable we make ourselves. So learning how to let it go. And so that way of when we have understanding, this is what it is expected in the saṃsāra. So it's much easier to accept and let it go. Do you get it? So therefore it helps us with this understanding and if we contemplate more and more and if we have better realization of this. Report an error in the passage at 1:28:50 Highlight the passage at 1:28:50

1:29:23 The nature of saṃsāra, the nature of suffering, then it will help us much easier to let it go. Much easier to let it go. And also it will help us not to have unrealistic high expectations. Definitely we need to have expectations. I mean hope, but expectations always lead to disappointment. And as His Holiness always advise. Report an error in the passage at 1:29:23 Highlight the passage at 1:29:23

1:29:56 To all the Tibetans all the time, hope for the best, prepare for the worst. So that is how we should. For us, we are not prepared for the worst. So that is the problem. So having this realization will help us prepare for the worst. Do we get it? In some way, from a spiritual point of view. So that is how we constantly remind ourselves. Report an error in the passage at 1:29:56 Highlight the passage at 1:29:56

1:30:30 That is not true happiness. So therefore I shouldn't cling and grab so much. At the same time, just experience it as it comes, without clinking. Report an error in the passage at 1:30:30 Highlight the passage at 1:30:30

1:30:44 And once by nature, because it's impermanent one day, either we will separate from that object, that person, or whether they will separate from us, whatever, you are able to let it go more easily and accept as it is without. Feeling the pain. So that is it. Report an error in the passage at 1:30:44 Highlight the passage at 1:30:44

1:31:11 Any other questions? Report an error in the passage at 1:31:11 Highlight the passage at 1:31:11

1:31:31 I think it seems a Report an error in the passage at 1:31:31 Highlight the passage at 1:31:31

1:31:43 lot of the young people, especially who have just graduated from the schools, university or whatever, they have incredible, many of them have incredible good intention or like to see the world differently. They have incredible different... High expectations, too much of high expectations, unrealistic expectations, do you get it? And they seem to believe in perfect, that this world can become a perfect world without any problems from externally. Report an error in the passage at 1:31:43 Highlight the passage at 1:31:43

1:32:22 And in many cases they try to walk out and then they come with all these obstacles and all this, then they're totally dissoluted. Report an error in the passage at 1:32:22 Highlight the passage at 1:32:22

1:32:32 Disappointed? Disappointed, dissolution. And totally they go to one extreme. Do you get it? And these are like when you don't have understanding of nature of the saṃsāra. That's when you have too much unrealistic high expectations. Report an error in the passage at 1:32:32 Highlight the passage at 1:32:32

1:32:53 But as you go, as you have more experience, and maybe your expectation is not so high as it was when you were that age. So therefore you are able to... Accept and handle the obstacles more better. So that is how it helps in our life when we have this understanding. Could have a very positive impact in our life in dealing with the different situations. Report an error in the passage at 1:32:53 Highlight the passage at 1:32:53

1:33:30 Yeah, always reminding ourselves that is very natural saṃsāra. That's it. Report an error in the passage at 1:33:30 Highlight the passage at 1:33:30

1:33:43 This is very natural saṃsāra, and everyone go through some level of that, reminding ourselves, I am not the only one who is going through this period of difficulties. Report an error in the passage at 1:33:43 Highlight the passage at 1:33:43

1:34:03 As long as when saṃsāra, everyone is going through some level of that. It's not only me, even though it seems it is only me at the moment, because I know my situation better. I don't know other people's situations. And other people doesn't show that. Do you get it? But if you actually discuss and if everyone is willing to open their cell and discuss, we all have more or less similar situations and going through very similar situations in one way or another way. Report an error in the passage at 1:34:03 Highlight the passage at 1:34:03

1:34:42 So when you see it, it helps you, it relieves you. Do you get it? Before it is a huge burden. Because you feel like you are the victim. You feel like you have experienced this problem and all these obstacles and everyone else is not having obstacles. Everyone seems to be very successful and this and that. But once you begin to actually engage and when you begin to understand, when people are more willing to open up and then we all find we want a similar situation one way or another. Report an error in the passage at 1:34:42 Highlight the passage at 1:34:42

1:35:24 Then you don't feel the You don't feel that you are the victim. You don't feel the burden anymore. Even though you don't want to be in that position, but at least you have been able to relieve the burden to some extent. Report an error in the passage at 1:35:24 Highlight the passage at 1:35:24

1:35:43 So that makes your life much easier and more lighter. Report an error in the passage at 1:35:43 Highlight the passage at 1:35:43

1:35:52 Yeah, so I think that's it. If you don't have a question, then we'll... Yes. Fishman, you didn't mention karma, you didn't actually say anything about karma. Not as it happened, like all of it is karma. Report an error in the passage at 1:35:52 Highlight the passage at 1:35:52

1:36:12 In what sense? Report an error in the passage at 1:36:12 Highlight the passage at 1:36:12

1:36:18 I see, okay. Yeah, yeah. Well, I mean we can look situation from so many different perspective, but at the moment I just give one perspective just from this perspective. there's an orbit that's to set Report an error in the passage at 1:36:18 Highlight the passage at 1:36:18

1:36:34 Of understanding the nature of saṃsāra or the nature of the suffering. That was the question it was asked. But of course, we can look at the situation from many different angles, from karmic point of view, Report an error in the passage at 1:36:34 Highlight the passage at 1:36:34

1:36:48 from the ultimate nature point of view, from different point of view, instead of seeing it as a problem, an obstacle, by trying to see it as an opportunity. Report an error in the passage at 1:36:48 Highlight the passage at 1:36:48

1:37:05 And something positive. So we can see that differently and definitely trying to see as a karmic point of view also definitely help to us in that situation. Again, again, I think here I want to make clear. Yeah, I think maybe it will come maybe one of the coming days. Report an error in the passage at 1:37:05 Highlight the passage at 1:37:05

1:37:34 Karma can be a complicating and sometimes we can actually misuse it to some extent. If we are not careful. Sometimes what we see is, sometimes I see people, some people who say, who are not willing to take responsibility and say, karma. Do you get it? That is not the right way. Sometimes I see that. Instead of taking responsibility, instead of working hard to make things happen, oh, it is my karma, it's our karma, and just not giving enough. Report an error in the passage at 1:37:34 Highlight the passage at 1:37:34

1:38:11 The effort to make change to things happen. So I think that is when there is a misunderstanding and misconception or misuse of the karma. Report an error in the passage at 1:38:11 Highlight the passage at 1:38:11

1:38:23 Because karma can be changed. Karma can be transformed. So therefore, definitely one thing. Report an error in the passage at 1:38:23 Highlight the passage at 1:38:23

1:38:36 But as I said, something which has already happened which we cannot change. That is something else. In those cases, Again, when we accept a karmic point of view, it makes it much easier to let it go. So that is the thing. Do you get it? So with that point of view, it helps us to let it go. When you have that understanding, that realization, that recognition and that acceptance of karma, it makes us much easier to let it go and then have more peace to oneself. Report an error in the passage at 1:38:36 Highlight the passage at 1:38:36

1:39:13 So that is from a karma point of view. And of course, if you go more, then as all the teaching says, you should be even more happy because you are purifying so much negative karma of the future by experiencing whatever you are experiencing, obstacles at the moment. So from that point of view, again, instead of being so sad and devastated, you should feel very... Report an error in the passage at 1:39:13 Highlight the passage at 1:39:13

1:39:44 Happy and joyful about it. Report an error in the passage at 1:39:44 Highlight the passage at 1:39:44

1:39:53 So we do the final dedications. Due to all the positive karma, virtues, merit that we have created, Report an error in the passage at 1:39:53 Highlight the passage at 1:39:53

1:40:06 may each and every sentient beings be able to actualize and fully develop true love, compassion, bodhicitta, wisdom, understanding emptiness as quick as possible. Report an error in the passage at 1:40:06 Highlight the passage at 1:40:06

1:40:24 May the Dhamma flourish and benefit counter-sentient beings. Yeah, okay. Report an error in the passage at 1:40:24 Highlight the passage at 1:40:24

· · · silence, 1 minute

1:40:32 May His Holiness the Dalai Lama, all the holy gurus, long healthy life, Report an error in the passage at 1:40:32 Highlight the passage at 1:40:32

1:40:42 all their real wishes be fulfilled, Report an error in the passage at 1:40:42 Highlight the passage at 1:40:42

1:40:55 and may there be no war, violence, poverty, sickness, disaster, unhappy mind in the world. Report an error in the passage at 1:40:55 Highlight the passage at 1:40:55

1:41:11 May there always be peace, harmony, tolerance, Report an error in the passage at 1:41:11 Highlight the passage at 1:41:11

1:41:24 prosperity, success and happy mind in the world. Report an error in the passage at 1:41:24 Highlight the passage at 1:41:24

1:41:53 sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry. Report an error in the passage at 1:41:53 Highlight the passage at 1:41:53

· · · silence, 1 minute

1:42:41 So it's raining. I hope you have ready with your umbrellas. Thank you. Report an error in the passage at 1:42:41 Highlight the passage at 1:42:41