Geshe Thubten Sherab: The 12 Links of Dependant Origination (part 4)

0:00 Sleeping sessions. Sleeping sessions. So I thought maybe I can begin with a question and answer, if you have any questions, because since I haven't given you opportunities this whole morning sessions, if there is any questions, you are most welcome. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:23 Yes. There seems to be an intellectual mind question. It seems to be like... much. Report an error in the passage at 0:23 Highlight the passage at 0:23

0:32 An inconsistency, a paradox between the 12 links and the beginning of this mine. Can you just sort of make a comment on that? Report an error in the passage at 0:32 Highlight the passage at 0:32

0:47 Yeah. So as we went beginning with the last of the 12 dependent horizon or link, which is the aging and dead and going back to the... Ignorance, which is the very root of this whole 12-dependent link. And again, Report an error in the passage at 0:47 Highlight the passage at 0:47

1:22 where does that ignorance come from? It has, because it is conditioned things, because it's conditions, ignorance that is conditioned as we see, it changes from time to time. Report an error in the passage at 1:22 Highlight the passage at 1:22

1:39 Level of the ignorance changes. Sometimes there is more stronger level, sometimes and also depending on the objects. So it is a conditioning and since it's conditioning it has to depend, so its condition is impermanent. Since all condition things are impermanent, why it is in condition? It is condition by cause, condition by its cause and conditions. Report an error in the passage at 1:39 Highlight the passage at 1:39

2:12 The source is impermanent, it has to depend on cost conditions. And not only it has to depend on cost conditions, it has to have similar costs and conditions. Report an error in the passage at 2:12 Highlight the passage at 2:12

2:23 So thereby, similar Report an error in the passage at 2:23 Highlight the passage at 2:23

2:30 impermanent cost conditions. Therefore, it is the result of preceding ignorance from the previous life, for example, in this life. Report an error in the passage at 2:30 Highlight the passage at 2:30

2:44 And where does that ignorance come from? It needs to have cause and conditions, similar cause and conditions than is from the previous. So if you go, go back and back, you cannot say, come to conclusion with this, it was started from here. Report an error in the passage at 2:44 Highlight the passage at 2:44

3:08 Of course, if we have that beginning, it makes us much easier for our feeling. Do you get it? We like to, we like something which can be tangible, something so that way. You feel more comfortable if there is something you can touch or feel like we can touch as though there is beginning and there's end. Report an error in the passage at 3:08 Highlight the passage at 3:08

3:34 But that doesn't seem to know how reality is, even though that is how we feel it. Report an error in the passage at 3:34 Highlight the passage at 3:34

3:43 If we believe and accept there is a very beginning of ignorance at one time, then again the whole concept, the whole basis for The reason, logic, everything collapses. Do you get it? Report an error in the passage at 3:43 Highlight the passage at 3:43

4:04 If it's impermanent, it has to depend on cause and conditions. That whole logic, reason collapses. The whole law of impermanent collapses. Report an error in the passage at 4:04 Highlight the passage at 4:04

4:15 Because that law does not apply to that very beginning. Do you get it? If it applies, then it has to have cause and condition again. So you can never pinpoint and say, this was the beginning. The next question, where did that come from? Is it impermanent or not? That ignorance where you pinpoint and say this is the very beginning, first we have to analyze whether it's impermanent or not, whether it's condition or not, conditional, phenomenon or not. Report an error in the passage at 4:15 Highlight the passage at 4:15

4:47 If that is said, then it has to depend on cause and conditions. So then what is the cause and condition? So therefore it will go beyond that. Otherwise our reason and logic... It becomes bias. Do you get it? We apply all the rest and then we give exception to this. Then it becomes bias. This reason and logic has to apply to every kind of madness and everything. So therefore, if we apply that, then you cannot pinpoint this at the beginning. Report an error in the passage at 4:47 Highlight the passage at 4:47

5:23 So that is from reason point of view, from logic point of view, it makes much better sense if it begins less. It has... Report an error in the passage at 5:23 Highlight the passage at 5:23

5:33 But from our feeling point of view, it doesn't make sense. So it's feeling versus reason and logic or feeling versus fact in reality. Report an error in the passage at 5:33 Highlight the passage at 5:33

5:52 Or you have to accept that the beginning was created by creative art or something or Buddha or something. But if you bring that same reason and logic, apply. much Report an error in the passage at 5:52 Highlight the passage at 5:52

6:05 Unbiased, unpartially, then it doesn't make sense to have the beginning. Report an error in the passage at 6:05 Highlight the passage at 6:05

6:19 I think maybe it might be very interesting. Report an error in the passage at 6:19 Highlight the passage at 6:19

6:29 Of course, from Buddhist point of view, we talk about billions of world, universe, billions of world, universe and each world integrate and disintegrate and starting over again a new world. Report an error in the passage at 6:29 Highlight the passage at 6:29

6:51 So, of course, I think in the science there is a concept of Big Bang 30, the beginning of our universe for example. Report an error in the passage at 6:51 Highlight the passage at 6:51

7:02 Now there are more and more, it seems that there are more and more people Report an error in the passage at 7:02 Highlight the passage at 7:02

7:14 or scientists who begin to questions or who begin to have theory of this big bang started previously with bang. Do you get it? So now there is a theory that it is not just one Big Bang, but a series of Big Bang. The previous Big Bang leading to this Big Bang and the previous Big Bang. And if you follow, I think it will be beginningless unless you accept the Creator God and created and that was the beginning of it. Report an error in the passage at 7:14 Highlight the passage at 7:14

7:52 Even from a scientific point of view, if you go and do the same theory and... Same kind of calculation and same kind of mathematics. Then I think it will come to the same conclusion. I think so. Report an error in the passage at 7:52 Highlight the passage at 7:52

8:15 Sometimes we feel if there is no beginning, there is no end. There is no beginning to saṃsāra, but there is into saṃsāra. There is no end to the mind, but there is into the saṃsāra. Do you get it? So that is... Report an error in the passage at 8:15 Highlight the passage at 8:15

8:40 Of course, in terms of mind itself, the continuity of mind itself will continue, even after Nirvāṇa, even after fully enlightened state, the continuity of mind will continue, but the continuity of delusion can be stopped or ceased when we reach it. So that is why there is no beginning to the saṃsāra, there is an end to the saṃsāra. Report an error in the passage at 8:40 Highlight the passage at 8:40

9:23 think, uh, mm-hmm. Report an error in the passage at 9:23 Highlight the passage at 9:23

9:33 In that case, what is the difference of the relationship between the beginningless mind and the consciousness of the third limb? Report an error in the passage at 9:33 Highlight the passage at 9:33

9:47 The consciousness of the third limb, I think will come later, but it is the very moment of the consciousness when that karmic seed has been... Report an error in the passage at 9:47 Highlight the passage at 9:47

10:04 When you have created some actions, due to that action, that karmic seed or imprint or predisposition has been planted or lived in that well consciousness. That consciousness is the 12-dependent link consciousness. Okay? So for example, the Buddha's Arhat has consciousness, but they don't have this third consciousness. Report an error in the passage at 10:04 Highlight the passage at 10:04

10:33 their in their Continuity of their mind, there is no imprinting of the contaminated actions or karmic imprint or imprint or predisposition or imprint. Yeah. So that is the difference. Do you get it? Yeah. So that is the... So here the consciousness refers to particular consciousness. Report an error in the passage at 10:33 Highlight the passage at 10:33

11:05 Samsadi consciousness and this one and the ten one, the ten existence, they both are consciousness. Report an error in the passage at 11:05 Highlight the passage at 11:05

11:20 They both are consciousness. The third one is more like the cause, during the causal consciousness. Ten one is more resolved in consciousness. Do you get it? So you leave the imprint and after some time that imprint of seed. It has been actualized fully within that consciousness during the 10th, the existence. Report an error in the passage at 11:20 Highlight the passage at 11:20

11:55 So any questions? Yes? Yeah, when you say there is a hand of saṃsāra, you talk about individual hand, because if senting beings are limitless, they can't be a man. Report an error in the passage at 11:55 Highlight the passage at 11:55

12:08 For all saṃsāra, there will always be senting beings saṃsāra, but is it possible? But for Buddha or Nara, they finish saṃsāra. Absolutely. So there is already saṃsāra, but individually stop. There is into individually. There is into collectively. But of course, in terms of timing, maybe we cannot say it. Report an error in the passage at 12:08 Highlight the passage at 12:08

12:34 But it is countless. But it just means because Our conceptual mind does not have the capacity to count in the numbers. Do you get what I mean? It doesn't mean there is no end. It just means number is so big. Our mental conception, our mental conception doesn't have the capacity to count it at the moment. Report an error in the passage at 12:34 Highlight the passage at 12:34

13:06 So it doesn't mean that it is countless. For young children who is in I don't know, two, three years old or five, six, probably they will not be able to count more than thousands. Report an error in the passage at 13:06 Highlight the passage at 13:06

13:23 Do you get it? More than thousands become almost countless for them. Report an error in the passage at 13:23 Highlight the passage at 13:23

13:31 For some of us, we cannot count out to billions and if you go beyond that, maybe it becomes countless for you because you are unable to count it. You don't have the capacity to count it. Report an error in the passage at 13:31 Highlight the passage at 13:31

13:47 Trillion, zillions, whatever, zillions, trillions, then after that what, I don't know. So we haven't come with any conceptions about, maybe in the future, maybe they will come even more than that. Do you get it? Trillions, zillions, what, four lines, collins, collins, whatever. So, so at the moment when we say countless is the sentient beings. Report an error in the passage at 13:47 Highlight the passage at 13:47

14:04 book. Report an error in the passage at 14:04 Highlight the passage at 14:04

14:14 Conceptional mind does not have the capacity to count it, but it doesn't mean there is no end. So if there is end to individual, absolutely it has to be end to the wholeness of that. Report an error in the passage at 14:14 Highlight the passage at 14:14

14:33 Do you get it? If there is no end to individual, then of course the wholeness cannot be whole. All sentient beings means many individuals coming together to make it all sentient beings. Report an error in the passage at 14:33 Highlight the passage at 14:33

14:46 But if there is an end to individual level, then it is only a matter of time before there is an end to it. Report an error in the passage at 14:46 Highlight the passage at 14:46

15:00 Yes? What would you suggest as the antidote to a state of depression that might come when you look at the countless lifetimes of native karma that have accumulated that might... Report an error in the passage at 15:00 Highlight the passage at 15:00

15:21 Allow us to just give up. Report an error in the passage at 15:21 Highlight the passage at 15:21

15:31 I think beautification is one thing. Report an error in the passage at 15:31 Highlight the passage at 15:31

15:41 And to read some of the sutras, the benefit of the mantras, the benefit of the beautifications, the benefit of those practices can help us. Because sometimes we feel hopeless from outside. Because we find our mind is so... Difficult to subdue, to train. Not easy despite trying. So sometimes we might feel hopeless to some extent as we mentioned. Report an error in the passage at 15:41 Highlight the passage at 15:41

16:19 But again, there is the power of the mantras. There is the power of the holy objects which makes purification much easier. Report an error in the passage at 16:19 Highlight the passage at 16:19

16:33 As you see in many of the sutras, by reciting one particular mantra, Among many mantras, it purifies events of negative karma that were created in the events. Just by reciting, just by getting Report an error in the passage at 16:33 Highlight the passage at 16:33

16:57 contact with holy objects, stupas, statues or any other holy objects, we purify so much negative karma, events of negative karma. And then we make offerings, circumlations, prostrations, other form of practice. We can purify even much more events and events of negative karma. Report an error in the passage at 16:57 Highlight the passage at 16:57

17:26 So having the conviction in that. Do you get it? Having the conviction in that. Of course our skeptical mind is not so easy. Report an error in the passage at 17:26 Highlight the passage at 17:26

17:42 It's not easy to convince our skeptical mind all the time with those. Report an error in the passage at 17:42 Highlight the passage at 17:42

17:54 My mind also is skeptical and I also used to caution about those. It seems enlightened is so easy. Do you get it? When you see the power of the mantra, power of the holy objects, just by seeing, just by prostrating, just by circumlating, it purifies events and events of negative karma. When you see it, how can that be? It just seems too easy, too easy way. Report an error in the passage at 17:54 Highlight the passage at 17:54

18:27 But when I reflect more and more, it seems it's possible. It seems it's possible. Report an error in the passage at 18:27 Highlight the passage at 18:27

18:43 It is not easy. When we analyze this, it is not easy. It is not easy at all to come into contact with the holy objects. Do you get it? It might seem for us, it's simple. If I want to wish, I can go and visit this and that. But it's not easy for a lot of people. And sentient beings. Even when they are around that area, somehow they don't have karma to go and visit. Report an error in the passage at 18:43 Highlight the passage at 18:43

19:18 If they had karma to go visit, maybe things could have changed in their life. But somehow, sometime next neighbor is here, you have this holy object, stupa, statue. Next neighbor has never had karma to come and visit. It's not they don't wish to come, but they never got. Opportunity or they were never thought of coming. So when you look from that perspective then just having the opportunity to get contact with the holy object itself means a lot of we have created so much positive karma to have that karma to contact and to get the benefit of beautification that perspective. Report an error in the passage at 19:18 Highlight the passage at 19:18

20:04 Do you get it what I mean? So from that perspective it is not like... So easy way as we might seem, because we have grinded for ourselves, because we have so easily been around the holy object ourselves all the time. But that is not the case for the most people. That is not the case for all the sentient beings, most of the sentient beings. Report an error in the passage at 20:04 Highlight the passage at 20:04

20:32 I heard like one of the Geshe once seems to tell Lama Tsongkhapa Rinpoche that Rinpoche explained the benefit of holy objects. All these very precisely and very details. So one of the Geshe was saying to Rinpoche, I think something like that. Report an error in the passage at 20:32 Highlight the passage at 20:32

21:07 I forgot exactly how he said it, how he put it. Because he was skeptical about things as most of the scholars, Report an error in the passage at 21:07 Highlight the passage at 21:07

21:27 as most of the people who have studies. Where they like to have a reason, logic for everything, looking for reason, logic for everything to convince you. So they always look for that. So they couldn't find some kind of that reason logic to convince them. So they become skeptical. And the explanation about the whole, have different explanation, different interpretations. Report an error in the passage at 21:27 Highlight the passage at 21:27

22:01 Then it become a... Slightly different interpretations of all these sutras, instead of taking it as definitive meanings, interpretive meanings. Whereas in many cases Rinpoche will take it as interpretive as it is in sūtra. So I think the Gishu was explaining, I don't know exactly how he put it, something like Rinpoche explained, but he doubt whether that is the case or something. Report an error in the passage at 22:01 Highlight the passage at 22:01

22:31 And Rinpoche said, I have total faith and confidence in Buddha's teaching as it is. Report an error in the passage at 22:31 Highlight the passage at 22:31

22:43 So, again, for me, Report an error in the passage at 22:43 Highlight the passage at 22:43

22:50 like some of those practitioners, like Lama Tsongkhapa Rinpoche and many other practitioners in the past as well, they are totally convinced. It's not just, they are totally convinced of the power of the holy object, the power of the mantras. Absolutely. And their conviction comes from their experience. Report an error in the passage at 22:50 Highlight the passage at 22:50

23:12 Do you get it? You don't need to reason logic when your experience convince you. There are a lot of things in our cases where our experience says this is true or this is right. But our reason logic, we might not still be able to find the reason logic. Do you get it? But that is not a big matter as long as if your experience convince you to do that. Report an error in the passage at 23:12 Highlight the passage at 23:12

23:38 I think that is it. Even when you use a recent logic, at the end it always has to be proved by your own experience, that recent logic. Report an error in the passage at 23:38 Highlight the passage at 23:38

23:53 Violetations, to validate that recent logic actually always come back to your own personal experiences. Report an error in the passage at 23:53 Highlight the passage at 23:53

24:04 So if your personal experiences are able to convince you, then there is no need of trying to... Convince you by using this logic. Do you get what I mean? So that is one thing. So I think for example in your cases, not only your cases, I think it is cases for all of us. Most of us sometimes we feel that way. Report an error in the passage at 24:04 Highlight the passage at 24:04

24:36 So to have convictions and faith in the practice of beautification. way. Report an error in the passage at 24:36 Highlight the passage at 24:36

24:44 And in relation with holy objects especially as well. And then maybe I think maybe we might be able to come eat more when we actually discuss with two different link. I think maybe we might be able to discuss more. Okay? Yes? Does the amount of benefit you get from a holy object depend on the degree of faith that you have towards getting benefit from it? Report an error in the passage at 24:44 Highlight the passage at 24:44

25:26 Yes, definitely. The more faith, the more conviction you have, the more benefit you get it. But still, as I explain in many of the texts, the power of the holy object, even when your mind is not pure. Intentional pure, still due to the power of the object, you still get benefit. But on top of that, if you have a pure mind and faith and conviction, of course you get even more, more benefit. Report an error in the passage at 25:26 Highlight the passage at 25:26

26:12 Of course you hear, probably you have heard about many stories about how Report an error in the passage at 26:12 Highlight the passage at 26:12

26:20 our conviction and faith transforms. transforms I Report an error in the passage at 26:20 Highlight the passage at 26:20

26:41 think there are many stories. One story is there was one practitioner of Vasra Gila, the deity Vasra Gila, and through that practice he has accomplished certain city's accomplishments that within his Daigarh Vasra, he is able to sort of, what Report an error in the passage at 26:41 Highlight the passage at 26:41

27:10 do you call, in the rocks he is able to Step, step the rocks and then bring water, something like that. Because through the power of the mantra and his practice here achieved certain city or accomplished like that. So, and then one time one of the practitioner told him that the way he was reciting was wrong. Report an error in the passage at 27:10 Highlight the passage at 27:10

27:39 Pronounciations of the mantra. He was, that was what he was. Instead of Kiliya, he was reciting Baza Chiliya Chiliya Shoa. So when his friend or some other practitioners sort of corrected him the mantras, so then he was reciting correctly Om Baza Chiliya Shoa Om Baza Chiliya Shoa. And then when he tried to extract it, it doesn't go inside. Because his faith and devotions or confidence were not there. Report an error in the passage at 27:39 Highlight the passage at 27:39

28:14 Do you get it? His mind was too focused. On trying to make correct, trying to recite correctly. And then he said, from the very beginning, I have been reciting Basar Chila Chila. Now I'm also going to recite Basar Chila Chila. And by reciting his, his original way of reciting, even though he's incorrect, Basar Chila Chila. Report an error in the passage at 28:14 Highlight the passage at 28:14

28:42 And then he said, it just went and the water started coming. So it just, the power of the devotion, power of the faith, make the difference. I think you have probably also heard about the study of the white umbrella earth with one of the practitioners. Report an error in the passage at 28:42 Highlight the passage at 28:42

29:01 It is said that, I don't remember during the His Holiness time, one of the Lama's time, when he was walking from Potala and people go circumlating the Potalas and then he see one particular person every time he circumlates there is kind of white umbrella in the space. Report an error in the passage at 29:01 Highlight the passage at 29:01

29:25 His Holiness can see there is white umbrella in the space on top of one person. So he was very fascinated and asked him to come and ask him when he go around what practice he does and what kind of things he is doing and then he will ask the person as he was reciting and doing the practice of white umbrella, daddy. Report an error in the passage at 29:25 Highlight the passage at 29:25

29:56 There's one particular deity called White Umbrella, mainly for overcoming obstacles. And then His Holiness asked him what exactly prayer or practice. So he recited the mantras of the White Umbrella and he was pronouncing quite incorrectly. And His Holiness corrected him how to pronounce it correctly. Report an error in the passage at 29:56 Highlight the passage at 29:56

30:26 And he learned how to pronounce it correctly and again tomorrow he went to the circumcision and His Holiness looking, there is no more white umbrella. He couldn't notice the white umbrella. And after some time he couldn't, so he asked the person to come back and told him that you decide your own way, the original way. Report an error in the passage at 30:26 Highlight the passage at 30:26

30:50 And then when the person went and then again His Holiness noticed the white umbrella. So here, it is power of the faith, power of the devotions. As I said, in those both cases, when they are trying to pronounce properly, their mind is too occupied, concerned with pronouncing. So the faith, the devotion, convictions part is not there. When there is no convictions, the faith, the devotions, then somehow it doesn't connect. Report an error in the passage at 30:50 Highlight the passage at 30:50

31:26 There's a gap. But even when you are pronouncing incorrectly, the word itself slightly differently, but when you have the strong faith, devotions, convictions, it just connects. It just connects. I think that is like how, I don't know, a lot of people say music connects people. Even they might not know the language of that music. Do you get it? Report an error in the passage at 31:26 Highlight the passage at 31:26

32:00 is the word and that there is something which connects and similarly that is the yes Would that be the same for visualization? Yes, absolutely. Absolutely. If your visualization is not clear, don't worry about it. Report an error in the passage at 32:00 Highlight the passage at 32:00

32:19 Just try to have the devotion of faith and you can connect with it. Of course, if our visualization is better, it helps us. I think the more... For some people, the more better your visualisation, maybe it might help you to connect even more strongly for some people, but for some people it's not necessary. Report an error in the passage at 32:19 Highlight the passage at 32:19

32:46 And of course visualisation is also a way to develop your concentration as well. So even if you don't have a clear visualisation, the more important part, especially we are not trying to use the visualisation to develop single-pointed concentration, but actually... To connect with the enlightened beings, the Buddhas, then of course the more important is the devotion, the faith and the feeling of the presence of the Buddha there. Report an error in the passage at 32:46 Highlight the passage at 32:46

33:13 Then the actual visualization itself. So yeah. Report an error in the passage at 33:13 Highlight the passage at 33:13

33:35 There is some interesting research going on by one Japanese doctor. Report an error in the passage at 33:35 Highlight the passage at 33:35

33:47 What Emoto? Report an error in the passage at 33:47 Highlight the passage at 33:47

33:51 I don't know the full name. Emoto. So yeah. Report an error in the passage at 33:51 Highlight the passage at 33:51

· · · silence, 1 minute

33:54 or one part of it. I think it must be... last name or first name? Immort or something? He has come out with many books and incredible pictures. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:18 His research is more on whether our world itself has effect on the object or the sound, the world itself. The letter of the word itself, not the sound but letter itself, the thought itself. And it's incredible with what he found. Report an error in the passage at 34:18 Highlight the passage at 34:18

34:50 For example, positive words or prayers about love, compassion, affection, cares. When you use those words, the effect it has on water crystal. Report an error in the passage at 34:50 Highlight the passage at 34:50

35:12 When you use negative words, the effect it has on crystal water. When you use negative words and when I think I don't exactly I don't know how he does it. I think he used the word and he frozen that water crystal and take his laboratory and then through that, through macro pictures. Report an error in the passage at 35:12 Highlight the passage at 35:12

35:38 And when the words are positive, like such as love, compassion, care. Incredible. Report an error in the passage at 35:38 Highlight the passage at 35:38

35:49 He has a different shape and color, like a diamond. You have to see it, it's incredible. The negative word is very dark, ugly, colorless. Report an error in the passage at 35:49 Highlight the passage at 35:49

36:03 Same water crystal clear. And he did with also thought, how it effects. And then he did with just the word. He had like for example love, and on the glass of water, and reading love. And then again with that, and then bad word, harsh word, and again that. It's incredible kind of, of course according to his research with that finding, the power of the word, the power of the sound, the power of the syllable, the power of the mind, how it can transform. Report an error in the passage at 36:03 Highlight the passage at 36:03

36:47 So from Report an error in the passage at 36:47 Highlight the passage at 36:47

36:54 scientific point of view, these are... A little bit closer to some of the Buddhist scriptures, they explain about the power of the mantras, the power of the prayers, reciting itself, touching the mantras, the power of touching the mantras and being healed, being purified. Report an error in the passage at 36:54 Highlight the passage at 36:54

37:26 And of course, when you are done with proper motivation, with thought, it becomes even more effective. So these are some of the things which Report an error in the passage at 37:26 Highlight the passage at 37:26

37:37 Kind of scientific research which shows some Report an error in the passage at 37:37 Highlight the passage at 37:37

37:45 findings which shows which seems point towards the power of the objects. What if you recite some of those things with a distracted mind? I have read some quotes that it doesn't have much effect. Report an error in the passage at 37:45 Highlight the passage at 37:45

38:07 It does have effect, of course. Without distractions, it will be, of course, like for example, Shantideva said, anything which, Report an error in the passage at 38:07 Highlight the passage at 38:07

38:25 such as recitation or mantra, such as prayers and other practices, done with distractions will not be very effective. But then it is compared to that. Do you get it? Compared to when you do practice without Distractions with a pure mind the benefit you get and when you do with the distractions with impure mind then benefit is Report an error in the passage at 38:25 Highlight the passage at 38:25

39:00 very different or different big level of different but compared to not doing it is hundred times much bigger do you get it what I mean so Shantideva was comparing with that stage not comparing where you are not doing. when you are not deciding. Report an error in the passage at 39:00 Highlight the passage at 39:00

39:31 When it is explained the power object it is explained in some scriptures like in Report an error in the passage at 39:31 Highlight the passage at 39:31

39:41 general speaking they say in general speaking whether your actions is wholesome virtues or unwholesome non-virtues it depends on your state of mind which motivate which the intention or motivation for that actions that's how you define. Virtue, non-virtue, generally, except when it is related with holy objects. That is what it is explained in many scriptures. Report an error in the passage at 39:41 Highlight the passage at 39:41

40:12 When it is related to holy objects, due to the power of the object, even when your state, when your mind is impure, when your mind is distracted, not morally distracted, actually impure, out of anger, even when you do that, it still creates a lot of positive. Karma due to the power of the object, not due to the power of yourself, but due to the power of the mantra, due to the power of the holy object itself. Report an error in the passage at 40:12 Highlight the passage at 40:12

40:50 If you have heard one of the stories about what was Papa Lamjong, I think it is called Papa Lamjong in Tibetan. During the Buddha's time there was one person who was quite old and he wanted to become a monk. Report an error in the passage at 40:50 Highlight the passage at 40:50

41:16 Sometimes I might get confused with these two stories. Report an error in the passage at 41:16 Highlight the passage at 41:16

41:23 And very slow learning, very slow learning. For example, he couldn't memorize or understand even just few words, more than sentence. Report an error in the passage at 41:23 Highlight the passage at 41:23

41:40 But anyway, he came and then Shariputra said, no, you don't have the karma to become a monk. Shariputra didn't accept. And Shariputra does have some level of power. To see to a certain level of many lifetimes. And he didn't see any karmic imprint to become a monk, for example, in that case. And then he was totally devastated and crying. And then Buddha came up, Buddha showed up suddenly, asked him, why you are crying? Report an error in the passage at 41:40 Highlight the passage at 41:40

42:14 And he said he wanted to become a monk. And Sherab Buddha didn't accept me because I don't have the karma. And Buddha said, Report an error in the passage at 42:14 Highlight the passage at 42:14

42:24 And Buddha said, you do have karma. And the karma is so subtle that Shari Buddha didn't have the ability to see it. And because Shari Buddha is not fully enlightened at the moment. So Buddha said he had created karma when he was, there are two, yeah, one story is he was born as a fly, fly on the dunk. Report an error in the passage at 42:24 Highlight the passage at 42:24

42:58 And then when it was raining, the water took the dunk and circumlated one stupa and the fly on the top of the fly on the dunk. So even the fly didn't have any intention or motivations. By extent, it just one round, circumlated one round. And because of that, he has created the karma. And then Buddha accepted him as monk. Report an error in the passage at 42:58 Highlight the passage at 42:58

43:28 After he made an effort, it says he made a huge progress in his spiritual path in that very lifetime. So, and then there is another story of Shariputra in one of his previous life, how he made connection with Buddha, how he was able to born during the Buddha's time and how he was able to become one of his main disciples and so on, of course. Report an error in the passage at 43:28 Highlight the passage at 43:28

43:58 Throughout many lifetimes he has created many karmic connections. In one of those karmic connections he created it said like in one of the small temples shine in the evenings with the small candles he was trying to sew his shoes or something sewing and then to the light then he saw some image of some enlightened beings there and just by seeing it. Report an error in the passage at 43:58 Highlight the passage at 43:58

44:27 To create the karmic connections to be able to connect to the buddhas in the future to become his disciple. So these are some kind of, so yeah, okay. Report an error in the passage at 44:27 Highlight the passage at 44:27

44:48 So we are talking, so I think before we have the lunch break, we are talking about never ending, samsari, about the, Report an error in the passage at 44:48 Highlight the passage at 44:48

45:03 yeah, Report an error in the passage at 45:03 Highlight the passage at 45:03

45:08 even you are, even you, even you have, No more delusions. No more delusions. As long as our rebirth is driven by our delusions and karma, still we have to face death, at least death lifetime. Death, aging, sickness. Do you get it? At least on physical level. Do you get it? Maybe we might not have to experience on mental level because we don't have any more delusions. Report an error in the passage at 45:08 Highlight the passage at 45:08

45:48 We are able to control those. On a mental level, but still we have to have aging, we cannot stop because our birth was driven by the karma and delusions. So that birth, rebirth itself, due to that we cannot escape from that. Maybe next life then you don't have to take that rebirth because you overcome delusions. Report an error in the passage at 45:48 Highlight the passage at 45:48

46:14 But this life, do you get it what I mean? So to stop such a... Suffering is to stop such birth. Do you get it? Until we stop such birth, we have to go through this suffering. Report an error in the passage at 46:14 Highlight the passage at 46:14

46:32 And to stop such birth is to stop the ten existence, fully potentialized, like a fully Report an error in the passage at 46:32 Highlight the passage at 46:32

46:49 pregnant person, ready to give birth. Do you get it? All the conditions have come together to have the birth, next moment for example, or next rebirth. Report an error in the passage at 46:49 Highlight the passage at 46:49

47:19 As I said before, on the third consciousness, we leave the imprint by the karma and during the tent, through the power of craving and grasping, it actualizes that seat. Do you get it? Here, during the third time, we leave the Kalman imprint. Let's say the Kalman imprint to be born as Das Minha Devil. Report an error in the passage at 47:19 Highlight the passage at 47:19

47:54 Das Minha Devil. Das Minha Devil. Does that look as... Have you seen Das Minha Devil? Report an error in the passage at 47:54 Highlight the passage at 47:54

48:11 Does it look pretty? Report an error in the passage at 48:11 Highlight the passage at 48:11

48:18 Maybe I think maybe that many devils maybe we don't like to be born as. Maybe some of you, we might want to be born as eagles, whales, some people. Report an error in the passage at 48:18 Highlight the passage at 48:18

48:31 Anyway, we are created as karma to be born as, let's say, eagle. Okay? And we have created karma and lived an imprint to be born as an eagle in the mind stream of our consciousness. And that becomes third. But imprint or karmic seed is there but which are not actualized. Then through the power of craving, grasping, then we actualize that seed. Report an error in the passage at 48:31 Highlight the passage at 48:31

49:06 Karmic seed. Now before it is dry seed. Do you get it? Dry karmic seed. Now we are giving water and moisture, heat, whatever it needs through the... Craving and grasping. And with that, this seed has been fully actualized to grow as a plant next moment. Do you get it? So now it seems nothing can stop from it growing because all the conditions together. Even if we wish not to have this sprout next moment, even you pray it's going to have a sprout next moment. Report an error in the passage at 49:06 Highlight the passage at 49:06

49:53 All the conditions are there. When all the conditions, we can stop from growing it before all the conditions come together. Do you get it? If it doesn't allow all the conditions to come together, we can stop it. But once all the conditions come together, it will. So that is the existence. When all the conditions come together, fully potentialize, fully actualize, to have the rebirth. Report an error in the passage at 49:53 Highlight the passage at 49:53

50:24 So in order to stop the birth, we have to actualize from all the conditions coming together. Do you get it? Report an error in the passage at 50:24 Highlight the passage at 50:24

50:37 Of course, Report an error in the passage at 50:37 Highlight the passage at 50:37

50:48 the existence, grasping, craving comes at the end of our life to actualize the one of the karmic seeds at the end of our life. Report an error in the passage at 50:48 Highlight the passage at 50:48

51:01 And the next is rebirth. But of course, there are slightly different explanations from Abhidharma Kosha. Once, for example, if I create a karma to be born as an eagle, for example, and I have actualized that karma through the craving, grasping and existence in the end of my life, and next life I have all the conditions actualized to be born as an eagle. Report an error in the passage at 51:01 Highlight the passage at 51:01

51:36 But in between we have to take the intimate state, the Pardo state. Report an error in the passage at 51:36 Highlight the passage at 51:36

51:43 From Abhi Dhano Kosha point of view, you cannot change the Pardo state. Do you get it? It is just only dance it, but you are going to have, I'm going to be born as eagle, no matter what. Report an error in the passage at 51:43 Highlight the passage at 51:43

51:59 It cannot be changed. But Asanga and higher Mahana fact, they say it can be changed. I've actualized through craving from that, but during the Pardo stage, in the immediate state. I can actually change the karmic, transform that and instead of being born as an eagle, I can be born as human beings or other beings. Report an error in the passage at 51:59 Highlight the passage at 51:59

52:24 So that is one of the difference. So from my point of view, it gives you more chances, more opportunity. Even after that, you still have some opportunity. Is that by doing purification? Report an error in the passage at 52:24 Highlight the passage at 52:24

52:43 dad be fooled That and after that, during the part of stage, due to our calm, if we have a strong practice during our lifetime, probably some of those during the part of stage can come, manifest and through our own practice, we can change it. Do you get it? For example, because we are so, maybe we might have been so familiar with certain good practice. Report an error in the passage at 52:43 Highlight the passage at 52:43

53:17 And at the end of our life, maybe certain situations somehow distracted us. And actually instead of activating positive karma, we might have activated negative karma. Do you get it? At the end of our life. But during the Prato stage, sometimes because of our practice and strong karmic, maybe it might arise, allow us to remember those practices. Report an error in the passage at 53:17 Highlight the passage at 53:17

53:44 Do you get it? Even in Prato stages. Continue that Pardo, practice those Pardo stages, you can change it, that state. Because even from Pardo, to be born as an eagle or human, again, it has to go through, has to be activated. So if you activate different karma at that point, again, probably it can change in that way. But also it can change through the practice of others. Report an error in the passage at 53:44 Highlight the passage at 53:44

54:17 Your relatives or people who have strong calming connections, your gurus, your family members or friends who have strong calming connections, they do the practice dedicated for that person. When every condition comes together, it just clicks. Of course, many conditions have to come together in order to click it, but definitely it can be transformed from that perspective as well. Report an error in the passage at 54:17 Highlight the passage at 54:17

54:47 So that is why in many of the Buddhist countries, in tradition, they have this tradition of doing a lot of practice for the 49 days after someone passed away and dedicated all this practice for that person. Because that is the stage, part of stage, it could go up to 49 days most. Report an error in the passage at 54:47 Highlight the passage at 54:47

55:20 Seven lifetime of the part of one week and then again if you don't find the next life again the part of dies and I can have another part of life and if again if you cannot find for new life again go under seven and it is said due to the karma after seven weeks you will definitely find a new life in one of the six times so because of that during the four days they do a lot of practice and Report an error in the passage at 55:20 Highlight the passage at 55:20

55:50 Dedicated for that. So that is one reason why they are trying to have positive influence for the change of the intermediate stage. So that is one thing, okay? So yeah, we are talking about actualizing that the seed and through the existence of fully potentialized. Report an error in the passage at 55:50 Highlight the passage at 55:50

56:15 So what potentializes that seed? or actualize that seed or what complete that seed it. It is the grasping and craving. So if we can stop grasping and craving, then we can stop the karma seed from growing. Do you get it? So that is the hope for us. Do you get it? That is the hope for us. We might have countless Report an error in the passage at 56:15 Highlight the passage at 56:15

56:56 Negative karma, billions, trillions, zillions. Report an error in the passage at 56:56 Highlight the passage at 56:56

57:03 But in order to activate those negative karma, those negative karma seeds, what you need is water and fertilizers and the sign of craving and grasping. If there is no craving and grasping, that negative karma seed cannot be activated. Do you get it? So in this life, if we can eliminate gift of attachment, Report an error in the passage at 57:03 Highlight the passage at 57:03

57:32 Then even all these Kamasita here is no use. It's like burn Kamasita or dry Kamasita without fertilizer, without water. It's never going to grow anything. It just remains that. Do you get it? So that is one of the big hope that we have. Report an error in the passage at 57:32 Highlight the passage at 57:32

57:58 So that is this is something we can remind where you feel that. Events and events from beginning last time we have created so much negative karma, how can we overcome it? We can overcome it if we actually work ourselves hard to reduce and eliminate the craving and grasping. Report an error in the passage at 57:58 Highlight the passage at 57:58

58:22 In that way then we can, that's hope. Report an error in the passage at 58:22 Highlight the passage at 58:22

58:31 Then comes whether Report an error in the passage at 58:31 Highlight the passage at 58:31

58:37 it is possible, actually whether it is really possible to overcome craving and grasping. Report an error in the passage at 58:37 Highlight the passage at 58:37

58:51 From Buddhist point of view, absolutely it is possible to overcome, abandon, eliminate craving and grasping. So craving is attachments. Report an error in the passage at 58:51 Highlight the passage at 58:51

59:05 And grasping, when your attachment gets stronger and stronger, then it becomes more strong. Report an error in the passage at 59:05 Highlight the passage at 59:05

59:15 So both are more like attachment in different stages. Report an error in the passage at 59:15 Highlight the passage at 59:15

59:36 Craving, grasping. from grasping with. Report an error in the passage at 59:36 Highlight the passage at 59:36

59:39 All other delusions, all other afflictive emotions can be overcome, can be reduced, can be eliminated forever. One, all these delusions, those afflictive emotions are mistaken. Report an error in the passage at 59:39 Highlight the passage at 59:39

1:00:00 By nature, they are mistaken mind, mistaken thoughts. Okay? One. Secondly, Report an error in the passage at 1:00:00 Highlight the passage at 1:00:00

1:00:16 they are driven. They are influenced. Or driven by ignorance. Do you get all the rest of the delusions? And ignorance is again mistaken mind, mistaken thought. Report an error in the passage at 1:00:16 Highlight the passage at 1:00:16

1:00:37 So one, their cause, which make them to arises, manifest those delusions, their cause, which is the ignorance, is mistaken mind. So they mean unstable, unreliable. Do you get it? Report an error in the passage at 1:00:37 Highlight the passage at 1:00:37

1:00:57 And by nature itself, the delusions themselves are mistaken itself. Not only are they dependent on mistaken cause, but they themselves are mistaken towards the mind. Report an error in the passage at 1:00:57 Highlight the passage at 1:00:57

1:01:13 On top of that, there is antidote. If there is no antidote, it's impossible. But since there are antidotes, positive state of mind, which can cure those delusions. Report an error in the passage at 1:01:13 Highlight the passage at 1:01:13

1:01:31 The wisdom understanding emptiness, the wisdom understanding subtle impermanence, the wisdom understanding true nature of the suffering, true nature of saṃsāra, those wisdom can act as antidotes towards craving, grasping and other delusions. Report an error in the passage at 1:01:31 Highlight the passage at 1:01:31

1:01:51 So there is antidote, Report an error in the passage at 1:01:51 Highlight the passage at 1:01:51

1:02:00 so therefore it means it is possible to overcome them. Another thing is those delusions. Which has diluted our mind, which has obscured our mind at the moment, obstruct our mind at the moment, are not diluted in the nature of mind itself. Do you get it? Those dilutions, even though it is diluting our mind, it's diluting our, obstructing, obscuring our mind, but it is not diluted in the nature of the mind itself on the fundamental level. Report an error in the passage at 1:02:00 Highlight the passage at 1:02:00

1:02:42 Do you get it? Report an error in the passage at 1:02:42 Highlight the passage at 1:02:42

1:02:46 The delusions are advantages, advantages like temporary, advantages not in the nature of the mind itself, the fundamental nature of mind. That means it's possible. So what it means is here, Report an error in the passage at 1:02:46 Highlight the passage at 1:02:46

1:03:07 the fundamental nature of mind is luminous, clear, unpolluted in its nature, undiluted in its nature. Ipintu is diluted now, but it is not, it is not, it is undiluted in its nature. There is the difference. Report an error in the passage at 1:03:07 Highlight the passage at 1:03:07

1:03:30 Okay. Now, for example, what is the nature of the water? Nature of water is clear, clarity. There is one of the nature of water is clarity. There is clear, clarity. Of course, there are other natures. So, when there is dirt inside the water, Report an error in the passage at 1:03:30 Highlight the passage at 1:03:30

1:03:51 The water has been polluted by the dirt. Do you get it? Report an error in the passage at 1:03:51 Highlight the passage at 1:03:51

1:03:58 But since the dirt, even though it is polluting water, since it is not polluting its nature, if you leave it without shaking it, without disturbing it, without stirring it, the dirt will go down and you will begin to see the true nature of the water. It's pure and clear. Report an error in the passage at 1:03:58 Highlight the passage at 1:03:58

1:04:27 That means that dirt can be overcome in the water. Do you get it? If it is in the nature of the water itself, then it cannot be. Because that is very natural water. It's part of water. Do you get it? The dirt. So therefore it cannot be clear. Report an error in the passage at 1:04:27 Highlight the passage at 1:04:27

1:04:46 In order to clear, you have to clear all the waters. Do you get it? In order to clear the dirt, you have to clear all the waters. That's the only way. Because that is in the very nature of the water itself. But since even though it is polluted, it is not in the natural water, you can clean them without taking away all the water. Report an error in the passage at 1:04:46 Highlight the passage at 1:04:46

1:05:11 Do you get it? And to be able to use it. So, same way. Another example that you find in the scriptures is like for the mirror or the glass, when this dirt is polluted by dirt, the mirror, the glass, But it's not polluted in its nature. Therefore, when you clean it, you can clean it and see the pure nature of the glass, it can reflect and clear. Report an error in the passage at 1:05:11 Highlight the passage at 1:05:11

1:05:42 If it's in nature, then you can never be able to clean it unless you break the glass and throw it away. Do you get it? Same way our dilutions are like the dirt in the water, dirt in the glass or mirror. Report an error in the passage at 1:05:42 Highlight the passage at 1:05:42

1:06:01 Or like the cloud, obscuring the sun and moon, but not the nature of it. That means it can be cleansed, purified, overcome. Report an error in the passage at 1:06:01 Highlight the passage at 1:06:01

1:06:21 And if we go more deeper on a fundamental level, because our mind is empty of the inherent existence. Report an error in the passage at 1:06:21 Highlight the passage at 1:06:21

1:06:39 Because it's empty of the inherent existence, therefore... It can be purified. If those delusions are inherently existing in the mind itself, it will never, it will always remain same. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:06:55 Do you get it? Since the mind is non inherently existing, the fundamental mind itself, the delusion itself is not inherently existing so that it can be overcome. It can be cleansed. It can be purified. So from that perspective. Then we begin to see absolutely it's possible to overcome and eliminate all the delusions to achieve true liberation, true nirvāṇa, to achieve total liberation from all the delusions, all the afflictive emotions. Report an error in the passage at 1:06:55 Highlight the passage at 1:06:55

1:07:45 not in here in existence is why it makes Report an error in the passage at 1:07:45 Highlight the passage at 1:07:45

1:07:56 it is an inherently existence, For example, the dirt in the water, if it's inherently existing, it will always be like that. Dirt with water cannot be separated. Even the fundamental mind. The same. If the fundamental mind and the delusion which seems like the water and the dirt, if they are inherently existing, you can never separate them. Report an error in the passage at 1:07:56 Highlight the passage at 1:07:56

1:08:21 They will always be like that. But since they are not inherently existing, that means it can be separated. And because they are not natural. The mind itself is not inherently existing. That means it can be changed, it can be transformed, it can be separated, it can be clear, purified. Report an error in the passage at 1:08:21 Highlight the passage at 1:08:21

1:08:47 So again, that is the hope that we have. Do you get it? Report an error in the passage at 1:08:47 Highlight the passage at 1:08:47

1:09:07 I think this understanding becomes very essential, isn't it? If we have really good understanding that liberation is possible. That actually we can overcome the delusions. Actually we can really overcome the craving, grasping and all other delusions. It gives you much more confidence and Report an error in the passage at 1:09:07 Highlight the passage at 1:09:07

1:09:41 much more courage. When there is more, if you have more confidence, you are going to have more positive impact. When we have more confidence, we are willing to put more energy to make it happen. Report an error in the passage at 1:09:41 Highlight the passage at 1:09:41

1:10:00 When you put more energy, you are going to have a better result. When we are not so confident, when our mind is shaky, whether it is possible or not, our effort is also shaky. Report an error in the passage at 1:10:00 Highlight the passage at 1:10:00

1:10:16 Sometimes here, sometimes not there. Our effort is shaky. Our practice is shaky. And because our practice is shaky, then the result is shaky. Report an error in the passage at 1:10:16 Highlight the passage at 1:10:16

1:10:33 So in order to have a really good result, what we need is strong. Perseverance, effort. In order to have that perseverance, effort, we need to have confidence that it is possible. Report an error in the passage at 1:10:33 Highlight the passage at 1:10:33

1:10:53 To have that understanding that it's possible, then of course we need to have better understanding of that, the nature of the mind itself and how the delusions are mistaken and how those antidotes, positive state of mind, the wisdom, different wisdom. Can act as an antidote towards that. Maybe Report an error in the passage at 1:10:53 Highlight the passage at 1:10:53

1:11:31 we'll have to break. are going to have a great day. We are going to have a great day. We are going to have a great day. Report an error in the passage at 1:11:31 Highlight the passage at 1:11:31