Geshe Thubten Sherab: The 12 Links of Dependant Origination (part 3)

0:00 So Report an error in the passage at 0:00 Highlight the passage at 0:00

0:07 just to summarize how this, the subject that we are going to discuss, the 12 link of dependence arising, how it fits in overall the framework of the Mahana teachings or Mahana path, the Bodhisattvas path, as well as in the Report an error in the passage at 0:07 Highlight the passage at 0:07

0:39 laser vehicles. Report an error in the passage at 0:39 Highlight the passage at 0:39

0:48 So as we have been discussing, that for a Mahana Buddhist practitioner, for a bodhisattvas, those practitioners who follow the bodhisattvas path and Mahana path, their goal, their purpose of life, their meaning of life is to be able to benefit, help, contribute for the happiness of others as much as one can. Report an error in the passage at 0:48 Highlight the passage at 0:48

1:17 And to gradually achieve the ultimate, to Report an error in the passage at 1:17 Highlight the passage at 1:17

1:29 achieve the highest level of potential, the fully enlightened state so one can benefit others even more and with even more effective skills and means and to bring, help them in the most effective, skillful. And without limitation as we face as ordinary beings at the moment. So that is their ultimate goal. Report an error in the passage at 1:29 Highlight the passage at 1:29

2:04 So for such a practitioner, in order to achieve those fully enlightened states, one had to go through the five paths. The path of accumulation, the path of preparation, the path of seeing, the path of... Meditation and then at the end the path of normal learning of fully enlightened state and within that once you have achieved the path of seeing where you have able to not only realize the emptiness but to be able to perceive and realize emptiness directly from there then again through the ten Bhumis through the ten Bhumis then you achieve fully enlightened state and Report an error in the passage at 2:04 Highlight the passage at 2:04

2:58 So in order to achieve Kulini Lama through those ten Bhumis, the five paths, one need to engage into what we call the six perfections, the practice of six perfections. Report an error in the passage at 2:58 Highlight the passage at 2:58

3:13 As I mentioned before, the six perfections. So engage before you engage in the practice of six perfections and then Report an error in the passage at 3:13 Highlight the passage at 3:13

3:35 engaging the body Engaging bodhicitta. Before that, one had to cultivate the bodhicitta. Once you have cultivated the bodhicitta, then of course, that very moment, the person becomes a bodhicitta. Once you have developed or cultivated or generated the bodhicitta, then that person, whoever that person or whatever that sentient being is, that he or she. Report an error in the passage at 3:35 Highlight the passage at 3:35

4:06 It's known as bodhisattvas and then you engage in the practice of six perfections and other bodhisattvas practices. In order to cultivate such a bodhicitta, you need to cultivate a strong and great unconditional true love and compassion. In order to develop such a true love and compassion, one needs to cultivate realizations or understanding of Report an error in the passage at 4:06 Highlight the passage at 4:06

4:42 The state of sentient beings the being of in what state of being the sentient beings are with understanding the nature of the saṃsāra the nature of suffering with understanding that our sentient beings are bent or tied up in the saṃsāra never ending endlessly never ending suffering and with that understanding when you have better understanding of Their suffering, their pain, their state of being, then it allows us to cultivate a strong, great compassion to each and every sentient beings. Report an error in the passage at 4:42 Highlight the passage at 4:42

5:28 So in order to understand the nature of saṃsāra, the nature of suffering, then the understanding of twelve dependent links becomes very important. Report an error in the passage at 5:28 Highlight the passage at 5:28

5:42 So therefore, that is how it relates in that. In order to develop that great compassion, bodhicitta, you need to develop great compassion. In order to develop that great compassion, then we need to develop a strong desire or a strong wish to free them from suffering and cause of suffering. In order to do that, we need to have an understanding of in Report an error in the passage at 5:42 Highlight the passage at 5:42

6:14 what state of suffering they are and what are the cause and condition which are bending. Which are tied, which are bending or tightening them into saṃsāra and never ending suffering and pain. So when we have that better understanding, our compassion just naturally comes. Report an error in the passage at 6:14 Highlight the passage at 6:14

6:36 When we don't, Report an error in the passage at 6:36 Highlight the passage at 6:36

6:40 it seems very clear, Report an error in the passage at 6:40 Highlight the passage at 6:40

6:54 as I said, when we hear or when we see, especially when we see through the media, the suffering is for others. Like for when there were a lot of destruction, destruction by tsunami or others, let's say 9-11 or other parts of the world where there is man-made or natural disasters. Report an error in the passage at 6:54 Highlight the passage at 6:54

7:22 When you see it, you don't have the full effort to develop some kind of concern for those people. Do you get it who are in that state? It just comes naturally when you see it. Do you get it? You can feel it and you feel a strong state of mind just wanting to do something. Of course, whether we go beyond that stage or something else, but when you see it, when you hear it, you just feel, I wish I could do something. Report an error in the passage at 7:22 Highlight the passage at 7:22

7:58 You just feel like you want to contribute something to reduce their suffering and to help them to have... Better living, for example. So that state, it just comes naturally. Do you get it? Because at that moment, you see the suffering. You understand the suffering. But when we don't see and we don't have that understanding of suffering, then our compassion is not there. Do you get it? Report an error in the passage at 7:58 Highlight the passage at 7:58

8:28 I see that someone, he might have a lot of suffering, going in pain, suffering going in there. But because I'm not aware of it, I don't see it. So that compassion is not there. Report an error in the passage at 8:28 Highlight the passage at 8:28

8:44 But when I understand, when I'm aware, when I see his or her suffering, then that spontaneous natural state of wanting to do something, wanting to help, that just comes naturally. So that is why in order to cultivate that great compassion, a strong wish to free them from suffering and cause of suffering, not only wishing, taking the responsibility to free them from suffering and cause of suffering. Report an error in the passage at 8:44 Highlight the passage at 8:44

9:16 It's very important to understand the nature of saṃsāra. It's very important to understand the nature of suffering and how sentient beings are going through different levels of suffering, different types of suffering, different kinds of suffering, Report an error in the passage at 9:16 Highlight the passage at 9:16

9:38 continuously, unending, never ending. When we have that better understanding, then compassion to each and every sentient being comes very naturally, spontaneously. So therefore that is how this studying, Report an error in the passage at 9:38 Highlight the passage at 9:38

9:59 learning, reflecting, contemplating on twelve interdependent links helps us to develop great compassion which leads us to great bodhicitta, the bodhicitta, which leads us to engage in bodhicitta's path, which leads us to a fully enlightened state from that point of view. Report an error in the passage at 9:59 Highlight the passage at 9:59

10:22 On the basis of all this practice, okay, and of course, in union with the wisdom, understanding, emptiness, not just the compassion or the bodhicitta, but with the union of the wisdom, understanding, emptiness, because that is the only tool to totally destroy the ignorance. Report an error in the passage at 10:22 Highlight the passage at 10:22

10:45 The compassion itself or the bodhicitta itself will... Help us to reduce and eliminate the self-cherishing thoughts, the self-centeredness. But it does not have the ability to cut the better root of all the suffering and better root of all the delusions, the ignorance itself. For that we need the wisdom. So to get the wisdom and compassion that we are able to eliminate and abandon. Report an error in the passage at 10:45 Highlight the passage at 10:45

11:21 Not only the delusions, but including the subtle imprint left by the delusions, the subtle obscurations and then by achieve fully enlightened state. In order to develop that great compassion, first we need to develop a renunciation, true renunciation. And true renunciation only comes when we have a better understanding of nature of saṃsāra, Report an error in the passage at 11:21 Highlight the passage at 11:21

11:50 the nature of suffering. When we have understanding how we are sort of bent into saṃsāra, never into saṃsāra, the more better understanding we have, the more better realization we have, the more pure renouciations, our renouciations. So as it is explained in many of the scriptures, when we have a better understanding of the nature of saṃsāra, Report an error in the passage at 11:50 Highlight the passage at 11:50

12:28 The nature of suffering and so forth, the cause and condition of saṃsāra, the cause and condition of the suffering and so forth. When we apply to ourselves, it will help us to generate renunciation and when we bring that understanding and apply to others, it helps us to develop compassion. So when it is directed towards us, it helps us to develop pure renunciation, to let go of all our Clinging, grasping, attachment to anything, yourself, objects, others, whatever that is. Report an error in the passage at 12:28 Highlight the passage at 12:28

13:10 And when that understanding is directed towards other sentient beings, it helps us to develop compassion to others. So devil is extremely crucial, extremely one of the crucial in understanding and cultivating realization of this. Report an error in the passage at 13:10 Highlight the passage at 13:10

13:28 Crucial of that. Report an error in the passage at 13:28 Highlight the passage at 13:28

13:33 So on the basis of the foundation of the renunciation, the bodhicitta and wisdom under emptiness, which are the three principle aspects of the path, as a foundation, as the basis, as the foundation on top of that, then when we engage through the practice of generation Report an error in the passage at 13:33 Highlight the passage at 13:33

13:57 stage and completion stage of Tantara, then we are able to achieve. Fully enlightened state, even more faster. But on the basis, on the foundation, on the basis of that, then on top of that, we add more method, new method of generation completion stages in Tantara and thereby actualizing the Report an error in the passage at 13:57 Highlight the passage at 13:57

14:27 Buddha would, the fully enlightened state, even more quicker. So you can see how the understanding and realization will depend on the link play a huge role in a personal parameter or Mahana path as well as in conscious path. Report an error in the passage at 14:27 Highlight the passage at 14:27

14:48 And also on an individual level for practitioners who are practicing for individual liberation also for that you need renunciation without pure renunciation and the wisdom, understanding, emptiness there is no way you can achieve. Liberations. And so therefore, in order to have that pure renunciation, you also need a better understanding and realization of the natural saṃsāra, natural suffering and so forth. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:27 In that sense, I might just read one of the quotations from Lama Tsongkhapa in his The most contains lamrim, the lines of experience. Lamridudian, it says, if one does not think hard about the drawbacks of suffering or the disadvantage or the fall of suffering, one has not sufficient yearning or longing for liberation. Report an error in the passage at 15:27 Highlight the passage at 15:27

16:10 Of course, if you don't see suffering as something undesirable, you will not develop a longing to free from that state and to have a liberation. Only when you begin to see this as a suffering, as a painful experience, something disliking, then you develop a wish to achieve liberation from that state. Report an error in the passage at 16:10 Highlight the passage at 16:10

16:37 If one does not think of the source of all suffering, The gateway to saṃsāra, one cannot properly know irrigation of saṃsāra. So if one doesn't know why we are experiencing suffering, why we are still in saṃsāra, what are the cause and condition which lead us into samsaric state, which lead us to a painful suffering state. Report an error in the passage at 16:37 Highlight the passage at 16:37

17:07 If we don't have that understanding, then of course we wouldn't... One cannot properly know the irritations of the saṃsāra. Do you get it? The cessation of saṃsāra. When we have better understanding how negative karma or karma and delusions lead us to the samsaric state and suffering state, when we have that understanding, then when we begin to contemplate whether such contaminated actions And delusion can be overcome or not, when we analyze it and when we see such delusions and contaminated action can be eliminated, can be overcome, then we begin to see, oh, it is possible to achieve liberation. Report an error in the passage at 17:07 Highlight the passage at 17:07

18:02 It's possible to have the cessation of the suffering. Do you get it? Only when we reflect on the cause and condition of suffering better. When we reflect and when... We have better understanding of that. Be moved to renounce this existence or saṃsāra's existence, wary of it and cherish the knowledge of what bends one to saṃsāra. Report an error in the passage at 18:02 Highlight the passage at 18:02

18:31 So this knowledge or this realizations of understanding which cause and condition bend us into saṃsāra. We cherish and hold it and try to have that realizations. Report an error in the passage at 18:31 Highlight the passage at 18:31

18:51 And then again, Lama Tsongkhapa said another, after such meditations, when you do not, this is in the three principal aspects of the path, when you do not long for splendors of saṃsāra for even a moment, when your thoughts, day and night, always yearn for liberation, you have developed renunciations. Report an error in the passage at 18:51 Highlight the passage at 18:51

19:21 So, so here, Again, when Report an error in the passage at 19:21 Highlight the passage at 19:21

19:31 we develop strong desire or strong wish or strong longing or strong yearning to achieve liberation day and night from the suffering and cause of suffering, the delusions and karma or contaminated actions, then you have developed true renunciation. When you are not attached, when you are not attached or not tied up by the attachment. Report an error in the passage at 19:31 Highlight the passage at 19:31

20:01 or clinging or grasping to the splendor of samsaric pleasures, such as denunciation. So therefore again, as I said, in order to develop the bodhicitta we need to have renunciation. In order to have renunciation then we need to have better understanding of the nature of saṃsāra and nature of the suffering. Report an error in the passage at 20:01 Highlight the passage at 20:01

20:24 In order to do that then we need to have better understanding of four noble truths as well as the twelve dependent links. to a given link of depending horizons Report an error in the passage at 20:24 Highlight the passage at 20:24

20:36 If Report an error in the passage at 20:36 Highlight the passage at 20:36

20:49 we have a Report an error in the passage at 20:49 Highlight the passage at 20:49

20:56 realisation of this, if we have a true realisation of 12 dependent arising, Report an error in the passage at 20:56 Highlight the passage at 20:56

21:08 then it will help us to, Report an error in the passage at 21:08 Highlight the passage at 21:08

21:17 on one level it will help us to, it Report an error in the passage at 21:17 Highlight the passage at 21:17

21:25 will help us to arising, 12 link of dependent arising. Report an error in the passage at 21:25 Highlight the passage at 21:25

21:29 Find the solutions to our problems permanently instead of trying to find a solution on short-term. Do you get it? At the moment, whenever we have problems in our life, obstacles, whatever those are, we try to find the solutions on more on short-term level. As I said yesterday, on more artificial level, on a superficial level, on a very surface level. Just trying to... Report an error in the passage at 21:29 Highlight the passage at 21:29

21:59 Treat the symptom and not going to the very sickness itself. So when we have this better understand 12 dependent link, we'll have better understanding what is the fundamental root of that problem. Do you get it? Instead of just a symptom, we'll find the fundamental problems, the fundamental root problems, the fundamental root of this problem is our own delusions. Report an error in the passage at 21:59 Highlight the passage at 21:59

22:31 Our own ignorance. When we find and when we have that realization, we will put more energy, more effort in dealing with that. Report an error in the passage at 22:31 Highlight the passage at 22:31

22:46 So when we deal with that, once we solve the problem, we will be able to solve the problem permanently forever instead of a short term, not a symptom. So it helps us to do that more. Report an error in the passage at 22:46 Highlight the passage at 22:46

23:05 As I mentioned yesterday, when we have better understanding of nature of saṃsāra, suffering and to a different link of arising, Report an error in the passage at 23:05 Highlight the passage at 23:05

23:17 it will not lead us to a lot of unnecessary, unrealistic expectations, which only leads to a lot of disappointment. Do you get it? That is so, we will always have some more realistic expectations than unrealistic. Report an error in the passage at 23:17 Highlight the passage at 23:17

23:37 Unrealistic high expectations. When we have more realistic expectations, which is possible, which is doable, it leads to less disappointment. Report an error in the passage at 23:37 Highlight the passage at 23:37

23:56 When we have better understanding of that realization, when we are faced with... Obstacles, different challenges in our life, we'll be able to accept it much better. Report an error in the passage at 23:56 Highlight the passage at 23:56

24:16 Because it's like when you are making a journey in one place, in one part of Nepal or India, if you know the state of roads there, you know that it's going to be bummed up and down and big holes here and there. It will be bumpy. Do you get it? So when you actually go and it's Bambi, you can handle it with much ease. Because you already knew that it's part of your journey. Report an error in the passage at 24:16 Highlight the passage at 24:16

24:54 It's part of the road there. You know it's part of it. You already mentally prepare yourself to be in that journey where there will be a lot of bumps. Report an error in the passage at 24:54 Highlight the passage at 24:54

25:05 Bambi road. But supposedly you are thinking when you go to Nepal and India, thinking the road will be like here, very smooth. And no Bambi like that. Mentally not prepared for that. I mean, it will be very miserable. Do you get it? A lot of people who go to that part of India, in most cases, there will be two experiences. Report an error in the passage at 25:05 Highlight the passage at 25:05

25:34 One, either you like it or either you don't like it. Of course, there might be some people, but mostly in those two cases. And people who doesn't like this because they are not prepared for all their seats. So much suffering and all dirtiness or uncleanness or the mess, the road, the chaos of the traffic or the bumpy roads, all these things, do you get it? Report an error in the passage at 25:34 Highlight the passage at 25:34

25:59 You are mentally not prepared for such, your mind is totally, your view about the whole thing is just what you see here and you expect everything, everywhere to be same and when you see it's totally different, you cannot just, can't. It's very hard to accept and enjoy it. Report an error in the passage at 25:59 Highlight the passage at 25:59

26:24 And you feel like you want to go back as quick as possible. Report an error in the passage at 26:24 Highlight the passage at 26:24

26:32 So that is how it is in our life at the moment. When we are faced with a lot of challenges, a lot of obstacles, we are shocked, panicked. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:44 Because we didn't expect, we are not expecting such challenges, such obstacles. Because in our mind we are... We have painted the world to be, saṃsāra world to be more like a very beautiful, perfect, something like that. We didn't see it is a Bambi. Report an error in the passage at 26:44 Highlight the passage at 26:44

27:07 Do you get it? But when you have this better understanding, the nature of saṃsāra, through the understanding of four novels, twelve links of different horizons, then you begin to understand, as long as we are in saṃsāra, our life is going to be a lot of bumps, up and down, up and down. That's part of the samsaric life. There is going to be a lot of chaos to it. There's going to be a lot of holes on the road. When you are mentally prepared with this realization, with this understanding and realization, then you know saṃsāra is right. Report an error in the passage at 27:07 Highlight the passage at 27:07

27:47 Saṃsāra is bumps here and there and when you are faced with those bumps with the obstacles, challenges, you can easily accept it. Easily deal with it. Not being totally devastated. Do you get it? Whereas you are not prepared for that, totally one small obstacle, small challenge can devastate you. Report an error in the passage at 27:47 Highlight the passage at 27:47

28:16 Totally destroy your self-confidence. Totally led you to give up everything. Hope. But when we have that realization, it will not. Because you know this is bomb and when your life seems to go smoothly. Report an error in the passage at 28:16 Highlight the passage at 28:16

28:38 We will not be so arrogant. Do you get it? And take for granted. Do you get it? A lot of time in our cases, when things seem to go very smoothly, we tend to take granted for that. Report an error in the passage at 28:38 Highlight the passage at 28:38

29:01 And in some cases, even leading us to become a little bit more, a little bit sense of arrogant. And look down upon, a little bit down to others who are in not that state. Some cases. Because you know it is smooth, but you might, you will be facing one of those bumps there. Do you get it? You are preparing for the bumps. So therefore, you will not be so proudful, so up, so arrogant or take for everything was granted. Report an error in the passage at 29:01 Highlight the passage at 29:01

29:38 But prepare for that bump. Enjoying a smooth ride at the same time expecting there might be a bump. And when there is bump you can adjust it easily. At the same time you know it is not going to be bump all the time. Again there will be a smooth transitions. Report an error in the passage at 29:38 Highlight the passage at 29:38

30:05 So that make our life much more easy. Do you get it? More and more easy to accept and deal with different challenges, different obstacles. Report an error in the passage at 30:05 Highlight the passage at 30:05

30:18 One thing and when we are going smoothly then again we don't allow it to become under the influence of pride and taking for granted and so forth. Report an error in the passage at 30:18 Highlight the passage at 30:18

30:45 So that will help us to accept. Also we will be able to accept this part of it. For example, the change of weather for seasons. Report an error in the passage at 30:45 Highlight the passage at 30:45

31:01 Some of us might like spring very much, some of you might like summer more, some of you winter more, some of them we like Adam more, but whatever. We like certain seasons more than others. But at the same time, we have some kind of understanding and realizations that in one year there is going to be four seasons. Report an error in the passage at 31:01 Highlight the passage at 31:01

31:26 Even though I wish the whole year to remain in that whatever season I like it, but I know it is. There is going to be changes. Mentally prepare for that. When change happens, I don't get so upset and devastated. Do you get it? You can adjust to that changes easily because you know and you accept, you realize and accept this is part of the circle of the way the year. Report an error in the passage at 31:26 Highlight the passage at 31:26

31:58 You are mentally prepared for it because of your understanding and realizations. Report an error in the passage at 31:58 Highlight the passage at 31:58

32:07 So that is how, how difference it makes in our life. Do you get it? When you have this better understanding, better realization of that. Report an error in the passage at 32:07 Highlight the passage at 32:07

32:38 So coming to the 12 interdependent links. Report an error in the passage at 32:38 Highlight the passage at 32:38

33:05 So yeah, Report an error in the passage at 33:05 Highlight the passage at 33:05

33:25 so Buddha explained when he taught the 12 dependent link by taking a one plant. I don't remember exactly which plant, it could be a rice plant or something. Due to Report an error in the passage at 33:25 Highlight the passage at 33:25

33:56 existence of this, that exists. Due to the production of this, that is produced. Do you get it? taking it once. Report an error in the passage at 33:56 Highlight the passage at 33:56

34:23 Let's say one small sprout. Due to this sprout, then the result of that sprout, the plant exists. Due to this sprout is produced, that plant which comes from this sprout is produced. Report an error in the passage at 34:23 Highlight the passage at 34:23

34:48 Then after giving the example, then he actually go into the actual meaning. Due to the ignorance. The first two dependent link. The first of two dependent link of dependent arising. Because of the ignorance, Report an error in the passage at 34:48 Highlight the passage at 34:48

35:17 the compositional actions exist. Because of compositional actions, consciousness exists. Because of consciousness, the name and form exist. Because of the name and the form, the sixth sense power or sixth sense element of struggle exists. Because of the sixth sense power, then the contact exists. Because of the contact, then the feeling exists. Report an error in the passage at 35:17 Highlight the passage at 35:17

36:03 Because of the feeling, then the grasping or craving exists. Because of craving, then there is grasping. The grasping exists. Because of grasping, then there is the existence or existence exists. Because of existence, then there is the birth. The birth exists. Because of the birth, then there is aging and death. Report an error in the passage at 36:03 Highlight the passage at 36:03

36:38 Because of the birth, the aging and death exists. Okay. In another word, because ignorance arises or is produced due to death, by depending on death, the actions, compositional action is produced or arises. Report an error in the passage at 36:38 Highlight the passage at 36:38

37:00 Due to the compositional actions, then consciousness is produced or consciousness arises. Due to the consciousness, due to the consciousness, then naming the form arises. Report an error in the passage at 37:00 Highlight the passage at 37:00

37:17 Due to the name and form, then six cents are produced or arises. Due to the six cents power, then contact arises or produced. Due to the contact, the feeling arises or the feeling is produced. Due to the feeling, the craving is produced or craving arises. Due to the craving, the grasping is arise or the grasping is produced. Due to the grasping, the existence is produced or the existence arises. Due to the existence, the birth is produced or the birth arises. Report an error in the passage at 37:17 Highlight the passage at 37:17

37:58 Due to the birth, the aging and the death is produced or arises. So with that, Report an error in the passage at 37:58 Highlight the passage at 37:58

38:13 so here Buddha explains all our suffering that we experience in our life. Every suffering, whether it's physical suffering, whether it's mental suffering or emotional suffering. Report an error in the passage at 38:13 Highlight the passage at 38:13

38:47 The suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death and all other suffering related with other suffering as well. Buddha explained that it is our suffering is not created by God or Buddha somewhere there. Do you get it? Our suffering is not created by Creator God or Buddha, somewhere there external. Report an error in the passage at 38:47 Highlight the passage at 38:47

39:23 It was due to cause and conditions. Okay? So it doesn't depend. So here Buddha explained it doesn't come, suffering doesn't come without dependent cause and conditions. Report an error in the passage at 39:23 Highlight the passage at 39:23

39:40 Okay? Neither the cause and condition is neither Creator God or the Buddha himself. Report an error in the passage at 39:40 Highlight the passage at 39:40

39:50 But it comes due to similar cause and conditions which has ability to produce similar result. Report an error in the passage at 39:50 Highlight the passage at 39:50

40:02 So therefore such as suffering such as aging, death and all other suffering related with that are produced by our own similar cause condition which is the birth, the samsari birth. Report an error in the passage at 40:02 Highlight the passage at 40:02

40:19 The samsari birth is The very cause of condition for our aging, death and other suffering related with death. Report an error in the passage at 40:19 Highlight the passage at 40:19

40:34 Such samsatic rebirth or birth doesn't come without cause and conditions or unsimilar cause and condition, this concordant cause and condition but similar concordant cause and condition and it is produced by samsatic existence. Report an error in the passage at 40:34 Highlight the passage at 40:34

41:00 Such one also doesn't come from nowhere but is produced by its own similar coughing condition and is produced by grasping and such is produced by craving. Such craving is produced by feeling. Such feeling is produced by the contact. Such contact is produced by six-cent power. Six-cent power is produced by name and form. Report an error in the passage at 41:00 Highlight the passage at 41:00

41:29 The name and form is produced by consciousness. The consciousness is produced by the actions, contaminated actions and the actions produced by ignorance. Report an error in the passage at 41:29 Highlight the passage at 41:29

41:45 Where does the ignorance come from? What is ignorance produced by? It preceding ignorance. Where does that come from? It preceding ignorance. So there is always cause and condition and not only cause and condition, similar cause and conditions. Preceding, preceding. Ignorance as well as the imprint led by those ignorance, the karmic imprint led by the ignorance within the mental consciousness. Report an error in the passage at 41:45 Highlight the passage at 41:45

42:21 So with this explanation, Report an error in the passage at 42:21 Highlight the passage at 42:21

42:28 Buddha is making clear the Buddhist view Report an error in the passage at 42:28 Highlight the passage at 42:28

42:42 of our experience. Do you get it? Differentiating from some other spiritual path which believe and accept that whether it is our experience, whether it is happiness, suffering is created by creator God. Do you get it? So Buddha here rejects that notion and says it is due to your own cause and conditions. Report an error in the passage at 42:42 Highlight the passage at 42:42

43:26 Also, because we can see each of those experiences, or those two years dependent, the 12 link or dependent arising, each one of them depending on previous preceding cost conditions or the previous preceding cost and condition producing the subsequent cost result. What it clearly shows is it depends on its cost and conditions. Report an error in the passage at 43:26 Highlight the passage at 43:26

43:59 When it is dependent on causal condition, what it shows is not inherently existent. Report an error in the passage at 43:59 Highlight the passage at 43:59

44:09 Do you get it? It's not inherently existent. It's not independent existence. It's interdependent, interrelated, depending on its causal condition of its existence. Report an error in the passage at 44:09 Highlight the passage at 44:09

44:31 Because of that, because of interdependence, because of... Not inherently existing. That makes liberation possible. That makes end of suffering possible. Report an error in the passage at 44:31 Highlight the passage at 44:31

44:54 Do you get it? If it is inherently existing, then it will always remain that way. Cannot be changed. Whatever experience we have at the moment, the suffering, suffering experience that we have. It always remains. There is no possibility of achieving total freedom or liberation from that because it is inherently existence. Report an error in the passage at 44:54 Highlight the passage at 44:54

45:28 It cannot be changed. It cannot be transformed. But because it is not inherently existence, that means it can be changed, transformed. Report an error in the passage at 45:28 Highlight the passage at 45:28

45:40 Because it is dependent on certain other cause and conditions, if we change that, if we transform that cause and condition, We can transform the result. Do you get it? Therefore, it is possible. Report an error in the passage at 45:40 Highlight the passage at 45:40

46:02 The experience of suffering, as I said, like for example, death and aging, is possible because if we can change the rebirth which gives to such existence, we have changed the result of that. And that rebirth can be changed if we can change the samsatic existence. Report an error in the passage at 46:02 Highlight the passage at 46:02

46:32 And that can be changed. If we can change the grasping, if we can change, and that can be changed if we can tame and change the craving and back to the ignorance, very root of that. Report an error in the passage at 46:32 Highlight the passage at 46:32

46:52 And if ignorance is inherently existent, then again it cannot be changed. It cannot be overcome. But because ignorance itself is not inherently existent, that means it can be changed. It can be eliminated. Report an error in the passage at 46:52 Highlight the passage at 46:52

47:14 So Report an error in the passage at 47:14 Highlight the passage at 47:14

47:19 with these teachings, Report an error in the passage at 47:19 Highlight the passage at 47:19

47:25 Buddha explains that how every event, every experience is interdependent, interrelated, Report an error in the passage at 47:25 Highlight the passage at 47:25

47:39 depending on many cause and conditions. Report an error in the passage at 47:39 Highlight the passage at 47:39

47:45 So Report an error in the passage at 47:45 Highlight the passage at 47:45

48:01 that is how we are bent or how we are tied up. In saṃsāra. Do you get it? That is the teaching on how we are tied up or how we are bent up in the saṃsāra cycle existing or never ending. Do you get it? Then Buddha said, explain how to free ourselves from the saṃsāra state. How to overcome that. Report an error in the passage at 48:01 Highlight the passage at 48:01

48:41 job. Mmm. Report an error in the passage at 48:41 Highlight the passage at 48:41

48:45 in Report an error in the passage at 48:45 Highlight the passage at 48:45

48:48 So, Report an error in the passage at 48:48 Highlight the passage at 48:48

48:53 one, because of ignorance then there is the action, because of action there is the consciousness, that is gradual evolutions of the saṃsāra, okay, in a sequence way. Then again you can come reverse of the sequence because of the, so here because of the ignorance then there is, Action because of the action, there is consciousness because of consciousness, there is a name and form and so forth. And then again, reverse is aging and death comes because of the birth. Report an error in the passage at 48:53 Highlight the passage at 48:53

49:40 The birth is produced because of the existence. Existing is produced because of the grasping, craving and so forth. So reverse. So it is like training ourselves in the gradual evolution of the saṃsāra by contemplating or sequence from the sequence point of view and the reverse. So you try to contemplate that way and this way. In the same way in the term of purification or overcoming the saṃsāra, same way. Report an error in the passage at 49:40 Highlight the passage at 49:40

50:27 If we can overcome the ignorance, then we can overcome the compositional actions or contaminated actions. If we can overcome the actions, we can overcome the consciousness. If we can overcome the consciousness, we can overcome the name and the form. If we can overcome the name and the form, we can overcome the sixth sense power. If we can overcome the sixth sense power, so here we are talking about We have to keep in your mind when we are talking about those things, all in samsatic point of view, okay? For example, just to give it, it will come later. Report an error in the passage at 50:27 Highlight the passage at 50:27

51:08 For Arhat and Buddha, even they have six sense power, but because of six power, it doesn't lead to the samsatic state. Do you get we are talking point of in samsatic state, how each one leads. So just because of the sin-sex power, it... It doesn't mean it leads to all other race of things. So if we can overcome sixth sense power, we can overcome the contact. If we can overcome the contact, we can overcome the feeling. Report an error in the passage at 51:08 Highlight the passage at 51:08

51:37 If we can overcome the feeling, we can overcome the craving. If we can overcome the craving, we can overcome the grasping. If we can overcome the grasping, we can overcome the existence. If we can overcome the existence, we can overcome the birth. If we can overcome the birth, then we can overcome... Report an error in the passage at 51:37 Highlight the passage at 51:37

51:56 The aging and death and all the other suffering related. So that is sequence level of gradual evolution of freeing or overcoming from the samsatic state. Then again we can, when we reflect, we can reflect that way and this way, again on the reverse way. Report an error in the passage at 51:56 Highlight the passage at 51:56

52:26 The state of aging and death can be overcome by overcoming. The birth. The birth can be overcome by overcoming the existence. The existence can overcome by overcoming the grasping. The grasping can overcome by overcoming the craving. The craving can be overcome by overcoming the feeling. The feeling can be overcome by overcoming the contact. The contact can be overcome by overcoming the six sense power. Report an error in the passage at 52:26 Highlight the passage at 52:26

53:02 Six sense power can be overcome by Overcoming the name and form. The name and form can be overcome by overcoming the consciousness. The consciousness can be overcome by overcoming the actions, contaminated actions. The contaminated actions can be overcome by overcoming the ignorance. So again, in terms of freeing oneself from saṃsāra, again we can contemplate on the gradual sequences. Report an error in the passage at 53:02 Highlight the passage at 53:02

53:36 So that is when you try to meditate, contemplate, that we try to do both, how we get up, how we are tied up, how we are bent up in the saṃsāra and how we can free from the saṃsāra by contemplating in that way, both sequences and reverse way. Report an error in the passage at 53:36 Highlight the passage at 53:36

54:03 So that is what... In that sūtra Buddha gave the teachings. Report an error in the passage at 54:03 Highlight the passage at 54:03

54:12 So if Report an error in the passage at 54:12 Highlight the passage at 54:12

54:32 we contemplate all Report an error in the passage at 54:32 Highlight the passage at 54:32

54:39 the pain, all the obstacles, all the suffering in our life, there is no doubt about so much suffering related to the death, death of oneself, death of people around us who are close to us, whether we actually face the death itself, physical pains. Report an error in the passage at 54:39 Highlight the passage at 54:39

55:04 Emotional, mental pains, not being able to let it go. Report an error in the passage at 55:04 Highlight the passage at 55:04

55:12 The fears during the death process itself. All while we are still alive, there is so much fear of death, for example. So all these fears come because of this death. Do you get it? If there is no death, we will not have all these fears. Do you get it? The fear which is related with the death of oneself. Report an error in the passage at 55:12 Highlight the passage at 55:12

55:40 People around us, our close ones. So there is so much pain and suffering related to death. Same, there's so much pain and suffering related to our aging. Report an error in the passage at 55:40 Highlight the passage at 55:40

55:59 We have constant fears and worries about getting old. Do you get it? Mentally, so much pressure, fears, worries about death. On a physical level, As we age with the times, our body becomes much, much weaker. Report an error in the passage at 55:59 Highlight the passage at 55:59

56:28 And because of those weakness, we are unable to function. Our organs, a lot of things are unable to function as it is before. Report an error in the passage at 56:28 Highlight the passage at 56:28

56:39 Not enough energy that we used to have. In some cases, yeah, even with our mental state, also become shaky and not remember our memories. And so and so. So there is so much physical level of suffering pain as well as mental level of fear, mental level of suffering pain in relation with the aging. Report an error in the passage at 56:39 Highlight the passage at 56:39

57:09 Same with the sickness. When you are physically or emotionally sick, there is sick. Physically a lot of pain, but also so many other mental. Pain, suffering, which related with the suffering, with the sickness. Report an error in the passage at 57:09 Highlight the passage at 57:09

57:39 Again, I mean, so much fear worries about our health, isn't it? All the time. So much worries. We wouldn't have all these worries and fear if we didn't have this sickness as part of our package. Report an error in the passage at 57:39 Highlight the passage at 57:39

58:02 Do you get it? As I call birth, sickness, aging. Death is part of our package, saṃsāra package. It comes all together. You can't say, I don't want this one or that. Report an error in the passage at 58:02 Highlight the passage at 58:02

58:21 It just comes part of it. It's the whole package. No matter how precautious and well you take care of your body, still we encounter some kind of sickness. There isn't any person in the world who has never or who has not gone through some kind of sickness. Do you get it? Report an error in the passage at 58:21 Highlight the passage at 58:21

58:48 Of course, if you are more precocious, you are more careful, maybe you might have a little bit less problem, less sickness. Report an error in the passage at 58:48 Highlight the passage at 58:48

58:59 But people who are so, what do you call, I don't know, there are some people who are like, what Report an error in the passage at 58:59 Highlight the passage at 58:59

59:12 was the word, so upset, what do you call, fanatic. Report an error in the passage at 59:12 Highlight the passage at 59:12

59:24 There are people who are fanatic in health. Do you get it? Report an error in the passage at 59:24 Highlight the passage at 59:24

59:31 What they should use, how much, what, and all this, so careful. What diet? With every diet, with every exercise, with every kind of that, any information there is about to be healthy, how to be healthy, how to keep healthy, they follow exactly as possible. Report an error in the passage at 59:31 Highlight the passage at 59:31

59:53 Still, they get sick. Still, they get sick. I've not encountered one person in the world. Where they have not got sick. No matter how much caterpillar will become, still they are sick. That is part of the package, unfortunately. Report an error in the passage at 59:53 Highlight the passage at 59:53

1:00:18 And with that sickness of package, then of course mentally we have a lot of fears and a lot of worries about it, isn't it? So not only on physical level, on mental level, so much pain, so much worries, so much, and all these worries and all these make us stress. Report an error in the passage at 1:00:18 Highlight the passage at 1:00:18

1:00:43 Even on finance level, because of all these worries, then we had to buy the insurance. And because to be able to pay the insurance, more finance burden, more stress. Do you get it? I mean, how it add up, all other pain and suffering. Report an error in the passage at 1:00:43 Highlight the passage at 1:00:43

1:01:07 And all this sickness, aging, death come because of this samsaric birth. This samsaric birth. Report an error in the passage at 1:01:07 Highlight the passage at 1:01:07

1:01:24 This samsaric birth. It's the very basic, basic, basis of foundation for all other sufferings. Report an error in the passage at 1:01:24 Highlight the passage at 1:01:24

1:01:37 As long as we have this samsari birth, we cannot run away, escape from aging, death and sickness and all other suffering problem which is related with all this day. We Report an error in the passage at 1:01:37 Highlight the passage at 1:01:37

1:02:00 cannot stop. We cannot escape. Report an error in the passage at 1:02:00 Highlight the passage at 1:02:00

1:02:05 That has been so far. Report an error in the passage at 1:02:05 Highlight the passage at 1:02:05

1:02:11 And that will be the case in the future as well. Report an error in the passage at 1:02:11 Highlight the passage at 1:02:11

1:02:20 If our birth is not such, it doesn't decay, Report an error in the passage at 1:02:20 Highlight the passage at 1:02:20

1:02:30 then of course we don't have to, we don't need to go through the suffering of aging and death because there is no decay in this birth. Do you get it? But it is not like that. This birth itself is very much in the nature of decaying and aging and death. Report an error in the passage at 1:02:30 Highlight the passage at 1:02:30

1:02:52 Do you get it? Report an error in the passage at 1:02:52 Highlight the passage at 1:02:52

1:02:56 It's not like something external factors coming later and then making us decay and aging and death. Very moment this birth from that very moment aging decay and death has started the process towards death. Do you get it? Report an error in the passage at 1:02:56 Highlight the passage at 1:02:56

1:03:19 So therefore unless we stop this birth itself we cannot stop the death. We cannot stop the aging. We cannot stop. The sickness. Of course we can postpone, we can reduce. We can reduce certain levels of those. We can postpone our death by being more careful and by being healthy. We can have less sickness by being careful and keeping our health well. We can postpone aging through some kind of injection, through some kind of, even though maybe it's just external surgery, whatever. Report an error in the passage at 1:03:19 Highlight the passage at 1:03:19

1:04:04 But still we have to face those reality facts. We can only postpone or reduce to some level, but we cannot stop it until we stop such rebirth, such birth. Report an error in the passage at 1:04:04 Highlight the passage at 1:04:04

1:04:26 Just as the plant does not have ability to remain green all through the, without decaying. Do you get it? Forever. Why it decay is not a cause. Due to external condition, water, Report an error in the passage at 1:04:26 Highlight the passage at 1:04:26

1:04:46 the heat, whatever, whether there is enough of that, too much, whatever it makes, how long it might remain or how long or how, but the seed, the very seed which produce that plant does not have the ability to make this plant to remain forever. Do you get it? That seed does not have that ability. Report an error in the passage at 1:04:46 Highlight the passage at 1:04:46

1:05:18 So, in the same way, the very birth is the very foundation for all this suffering. So therefore, if we want to stop all this suffering, we have to stop the birth. Report an error in the passage at 1:05:18 Highlight the passage at 1:05:18

1:05:50 So this birth is the Report an error in the passage at 1:05:50 Highlight the passage at 1:05:50

1:05:58 basic foundation for all the suffering we explained. that is the... Report an error in the passage at 1:05:58 Highlight the passage at 1:05:58

1:06:06 It's the base and foundation for all three kinds of suffering. The suffering of suffering, the suffering of change, the suffering of the pervasive, all pervasive. Report an error in the passage at 1:06:06 Highlight the passage at 1:06:06

1:06:38 Someone who has overcome 12 Report an error in the passage at 1:06:38 Highlight the passage at 1:06:38

1:06:47 dependent link such as Arhar or the Buddha's. Report an error in the passage at 1:06:47 Highlight the passage at 1:06:47

1:06:55 Even though they have birth, even though they might take birth, they have birth. Their birth is not conditioned. By the suffering that we just talked about. The birth is not conditioned by death, not conditioned by aging and sickness and all other related because such birth does not have the Report an error in the passage at 1:06:55 Highlight the passage at 1:06:55

1:07:29 potential to produce such a result. Report an error in the passage at 1:07:29 Highlight the passage at 1:07:29

1:07:40 But for us it is like that. As long as our Birth is part of samsaric rebirth or birth. As long as a birth is thrown, thrown by our karma and our delusions, as long as our birth is driven by delusions and karma, Report an error in the passage at 1:07:40 Highlight the passage at 1:07:40

1:08:06 we have to face this reality, this fact, whether you want or not, whether you wish or not. Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:21 Not only that, this birth. It's very much cause for creating more circle of the 12 dependent link, circle of more samsaric birth. Do you get it? Not only when we have this birth, not only we come with that, this physical, imperfect physical form which lead us to sickness, aging and death, but together again it comes with another package of Report an error in the passage at 1:08:21 Highlight the passage at 1:08:21

1:09:03 Unsubdue, disturbing minds, thoughts, delusions. It comes together. It's part of the package again, unfortunately. Report an error in the passage at 1:09:03 Highlight the passage at 1:09:03

1:09:14 That is part of the saṃsāra package with the birth. Not only this on physical level, not only you have imperfect physical which becomes cause for so many pains, but also mentally imperfect, disturbing thoughts, disturbing minds, undisciplined, untamed. Report an error in the passage at 1:09:14 Highlight the passage at 1:09:14

1:09:36 Unsubdue, Report an error in the passage at 1:09:36 Highlight the passage at 1:09:36

1:09:41 destructive emotions. Because of that, then again, more negative emotions, more delusions arises. Report an error in the passage at 1:09:41 Highlight the passage at 1:09:41

1:09:55 And due to those delusions, afflictive emotions, then we create more karma to be born in saṃsāra. Report an error in the passage at 1:09:55 Highlight the passage at 1:09:55

1:10:06 Because we have created more karma to be born in saṃsāra, then we experience the result of that saṃsāra state, never ending. Report an error in the passage at 1:10:06 Highlight the passage at 1:10:06

1:10:24 Because if we don't come out, if our bird does not come out with that package of disturbing emotion, if it's just physical imperfect as I said, then of course it is only matter of going through this process one lifetime. Do you get it? And then finish. But because of that coming together, this dilution as together, we create more and more, all the time. Report an error in the passage at 1:10:24 Highlight the passage at 1:10:24

1:10:57 That means never ending. While we are going through one process of 12 dependent link, we are creating circle of many process of many 12 dependent link in the future. Report an error in the passage at 1:10:57 Highlight the passage at 1:10:57

1:11:13 That is the more scary part. Do you get it? It's like you are going through in prison and being tortured. At the same time you are creating more and more actions, engaging actions which is going to be even more stronger torture, even stronger punishment. Never into punishment. Do you get it? If I'm not creating the new conditions, I might be tortured for what? Report an error in the passage at 1:11:13 Highlight the passage at 1:11:13

1:11:42 One month, one year? If I have the patient to endure the hardship, after one month or one year, I'm free. But in these cases, while you are going through the suffering of tortured by the suffering, at the same time you are creating even more and more of that. So that means you are never, one will never be able to free from that. That is the most scary part. Report an error in the passage at 1:11:42 Highlight the passage at 1:11:42

1:12:25 So it becomes so clear that we have to, in order to stop all the suffering mentioned, unwanted suffering of aging, death, sickness and all other sufferings. Report an error in the passage at 1:12:25 Highlight the passage at 1:12:25

1:12:42 We have to stop the death, I mean the birth, Report an error in the passage at 1:12:42 Highlight the passage at 1:12:42

1:12:49 which produce such a consequence, such a result. Such experiences. Report an error in the passage at 1:12:49 Highlight the passage at 1:12:49

1:13:10 The only way to stop that such a rebirth is by stopping the existence where it has fully potentialized for the birth. Do you get it? When all the, for example, Report an error in the passage at 1:13:10 Highlight the passage at 1:13:10

1:13:39 okay, Report an error in the passage at 1:13:39 Highlight the passage at 1:13:39

1:13:45 I think maybe we'll have a lunch break and then we're meeting at what? Lunch one to two. And then we have third session at Zhu. Report an error in the passage at 1:13:45 Highlight the passage at 1:13:45