Geshe Thubten Sherab: The 12 Links of Dependant Origination (part 5)

0:09 So we were discussing Report an error in the passage at 0:09 Highlight the passage at 0:09

0:17 how we can stop the karmic Report an error in the passage at 0:17 Highlight the passage at 0:17

0:32 seat Report an error in the passage at 0:32 Highlight the passage at 0:32

0:36 left in the continuum of mental consciousness during the third consciousness to a link from actualizing and fully developing fully potentialize and become existence by karmic seat. Report an error in the passage at 0:36 Highlight the passage at 0:36

1:01 By overcoming the grasping and craving, the attachment. And we also discussed that it is possible, definitely possible to overcome those delusions, those grasping, craving. Report an error in the passage at 1:01 Highlight the passage at 1:01

1:22 So we can overcome those craving, attachment, if we can stop. The feelings. Again, we are talking from more samsaric being's point of view. Report an error in the passage at 1:22 Highlight the passage at 1:22

1:47 If you have feeling, it means next that feeling will produce craving and grasping. For our heart, the bodhisattvas who have overcome the delusions and the buddhas, they still have feeling, but the feeling will not produce craving and grasping. Like what it will do for us normal sentient beings, samsaric sentient beings who have not overcome the delusions. Report an error in the passage at 1:47 Highlight the passage at 1:47

2:23 So for Report an error in the passage at 2:23 Highlight the passage at 2:23

2:29 us due to the feelings of Report an error in the passage at 2:29 Highlight the passage at 2:29

2:39 pleasantness Report an error in the passage at 2:39 Highlight the passage at 2:39

2:48 due to the feeling of pleasantness due to the contact with certain objects then that leads to create. Craving or attachment and wanting to have more feeling of that or more object of that. Report an error in the passage at 2:48 Highlight the passage at 2:48

3:10 So in our cases, when we have a feeling of happiness, joy, pleasant, it leads to craving. When we have a feeling of unpleasant experience, painful experience, it leads to aversions, Report an error in the passage at 3:10 Highlight the passage at 3:10

3:31 the other extremes, delusions. Report an error in the passage at 3:31 Highlight the passage at 3:31

3:35 When we have a feeling of a neutral feeling, which is neither pleasant or unpleasant, we become indifferent. Report an error in the passage at 3:35 Highlight the passage at 3:35

4:00 Indifference in economy is different. The practice of economy and being different is totally different. If we learn how to equalize and bring economy in our feelings. Report an error in the passage at 4:00 Highlight the passage at 4:00

4:20 That could help us a lot in our life. At the moment, either we are too excited or too devastated. Do you get it? The feeling. Report an error in the passage at 4:20 Highlight the passage at 4:20

4:39 When we meet, when we are able to accomplish certain things, success in certain things, or when we are able to meet certain experiences, then we get so excited, bouncing. Report an error in the passage at 4:39 Highlight the passage at 4:39

4:58 Some of us might really physically bounce. It's just like, the children are very much like that, isn't it? The children. When they get, I notice a lot with their attention. Either they get excited, so excited, and also some, the money, you know, the small dog that, excited, cannot stop, you know, just. Report an error in the passage at 4:58 Highlight the passage at 4:58

5:27 Just running and just cannot and in our cases we try to not to behave like that in some cases but inside we are we are not actually trying physically not to be like the children where we actually you might ask them to not to be that but inside similar things are happening they are just they are just expressing on physical level. Report an error in the passage at 5:27 Highlight the passage at 5:27

5:59 On inner level, we are too excited. Report an error in the passage at 5:59 Highlight the passage at 5:59

6:06 And we notice, you know, when you are too excited, there's no calmness. Do you get it? Peacefulness, joyfulness. It's too excited. Report an error in the passage at 6:06 Highlight the passage at 6:06

6:22 And then when things go slightly, slightly down, or when things seem to fall slightly down, then again, totally devastated. Totally devastated. Report an error in the passage at 6:22 Highlight the passage at 6:22

6:45 Unappled to... Accept whatever that is, that obstacle, that challenge and totally devastate it. Report an error in the passage at 6:45 Highlight the passage at 6:45

7:08 One of the things I think the beauty in Tibetan culture is because Tibetan culture is based on the Buddhist principle and concept and all the old generations. Report an error in the passage at 7:08 Highlight the passage at 7:08

7:30 They are incredible way of... Looking at life and expressing it. They might not be educated, they don't know how to write, read, most of them. Report an error in the passage at 7:30 Highlight the passage at 7:30

7:44 But when they experience different experiences in their life, they know how to read it. And it is all like saying, they are saying, which is passed by their parents. Just by hearing those saying again and again, what you call province? Report an error in the passage at 7:44 Highlight the passage at 7:44

8:05 Proposes like sayings. Propose, propose. And so they are so used to it and hearing and we're thinking that way. Report an error in the passage at 8:05 Highlight the passage at 8:05

8:18 The old, when things go well, they will say don't get too excited because there is going to be a bump after some time. When things seem to go down, don't get too devastated because there is light. Report an error in the passage at 8:18 Highlight the passage at 8:18

8:42 So that is Report an error in the passage at 8:42 Highlight the passage at 8:42

8:47 That's the way of looking at life, neither trying to equalize the feelings, trying to practice the economy, to balance your feelings. Do you get it? From being too extreme, either too excited or too devastating. So being more neutral and more economy. So if we keep that again, as I said, one way of... Report an error in the passage at 8:47 Highlight the passage at 8:47

9:22 One way of stopping from cultivating or generating of the craving, if we can equalize that feeling, then it will help us to reduce the craving. Do you get it? Attachment to some level. Report an error in the passage at 9:22 Highlight the passage at 9:22

9:51 The feeling can be stopped by contact, by getting contact with the objects. Okay? Your consciousness, whether it is sense consciousness or mental consciousness, getting in touch, in the contact of objects. Report an error in the passage at 9:51 Highlight the passage at 9:51

10:21 Again, we are talking from samsatic point of view, when someone is still under the influence of delusions, who have not overcome the delusions, for those Arhat Bodhisattvas, some of the Bodhisattvas and the Buddhas. They have the contact with the objects, but it doesn't produce the feeling of so much excitement, true excitement, and that will lead to attachment. Report an error in the passage at 10:21 Highlight the passage at 10:21

10:51 Do you get it? So, Report an error in the passage at 10:51 Highlight the passage at 10:51

10:57 especially at the very beginning level, at the very beginning level, for us in dealing with the delusions, is to distance ourselves from the object of delusions. Report an error in the passage at 10:57 Highlight the passage at 10:57

11:12 Do you get it? Report an error in the passage at 11:12 Highlight the passage at 11:12

11:25 That is why, due to the compassion and skillful means of the Buddha, that is why he came out with all this moral practice, all the rules, regulations. Report an error in the passage at 11:25 Highlight the passage at 11:25

11:40 Do you get it? For example, ordains, monks, nuns, or lay people who take vows to, for example, lay vows, not to take drinkings, for example, intoxicates. Drugs or cigarettes or alcohol, for example, to kind of not get contact with it. Do you get it? It doesn't mean that itself is bad. Do you get it? But because we have not trained ourselves, once we get contact with that, then it leads to all other unwholesome actions, unskillful actions or negative feelings. Report an error in the passage at 11:40 Highlight the passage at 11:40

12:33 Dilution and so forth. Report an error in the passage at 12:33 Highlight the passage at 12:33

12:46 As I said, it Report an error in the passage at 12:46 Highlight the passage at 12:46

12:53 is great if alcohol is in front of you and you can resist the temptations. Do you get it? If you can do it, that is great. Report an error in the passage at 12:53 Highlight the passage at 12:53

13:07 More than that, actually, you can drink it and not be intoxicated, but actually transforming the nectar. That would be wonderful. Do you get it? Report an error in the passage at 13:07 Highlight the passage at 13:07

13:17 But we are not in that state. We are not in a state where we can transform nectar, and not only not to get intoxicated, but actually transform nectar. We are not in that position. Neither we are not in positions where we cannot be, in some cases, temptations of trying it. Report an error in the passage at 13:17 Highlight the passage at 13:17

13:42 I think for many of the people who abuse drugs or alcohol and who are alcoholic or... Drug addicts, not only that, but addicts in many different things. It could be food or anything. And for them, they cannot stop it. When the object is in front of them, they cannot resist it. Do you get it? There's some kind of magnet, like a magnet fooling them. Report an error in the passage at 13:42 Highlight the passage at 13:42

14:13 Despite them knowing it's not good for them and trying hard, but something, there is something which drives them and which they have. Almost not control some kind of magnetic energy due to whatever biological or whatever energy that it has in the human system due to the abusing of it. Report an error in the passage at 14:13 Highlight the passage at 14:13

14:42 So in those cases, it's much better to distance the object from that person to begin with. Do you get it? Report an error in the passage at 14:42 Highlight the passage at 14:42

14:58 If there is no alcohol, then I don't feel that temptation. Do you get it? But when it is in front of you, you cannot resist. And I think we have many examples in our life, many things. Report an error in the passage at 14:58 Highlight the passage at 14:58

15:15 Chili is good, nice chili is temptation for me. Report an error in the passage at 15:15 Highlight the passage at 15:15

15:26 I say to some of my friends, I can do it without chili. If I don't say chili, I have no complaint. I don't feel like I need a chili in most cases. But if you put chili there, somehow, I just feel like I need to eat it. Do you eat it? Report an error in the passage at 15:26 Highlight the passage at 15:26

15:46 I can resist it. I can resist it time to time, but it's not always. I always feel. So that is just one example. If you take the object away, then there is no craving, wanting that. But when object is there, then there is craving. Temptations which you cannot resist and due to that delusion arises. Report an error in the passage at 15:46 Highlight the passage at 15:46

16:16 So by getting in contact with the pleasant objects or attractive objects, then you have a pleasant feeling and then that leads to attachments or craving. So therefore the way to stop that feeling is by stopping from being in contact with the objects of the delusions. Okay, craving. Report an error in the passage at 16:16 Highlight the passage at 16:16

16:45 The same thing for Report an error in the passage at 16:45 Highlight the passage at 16:45

16:50 example for some people the moment they have so much strong aversions and so much anger towards certain individuals on personal level or on general level. Not personal but you just get upset about certain things. I used to have one friend in the United States, a very nice friend. He's not really Buddhist but He liked the Buddhist idea, but one person never had a very good relation. He has so much aversion or anger towards Bush, George Bush. Report an error in the passage at 16:50 Highlight the passage at 16:50

17:31 And not only him, I know a lot of people around the world have that feeling when he was as president and when he started all this war or different things. Report an error in the passage at 17:31 Highlight the passage at 17:31

17:48 He can't just bear to see him. In TV, giving lectures, the moment it makes me angry. It's just, it's like fueling, it's like the fire of anger or aversions or just fueling that. Do you get it? So in those cases, better not watch that. Do you get it? Just disconnect from that. Do not get contact with that, which makes you so angry. So just to give some idea. Report an error in the passage at 17:48 Highlight the passage at 17:48

18:32 Of course, in order to really make a progress in our spiritual path, we must be able to go more deeper than that, beyond that. Do you get it? Not scaring or running away from the object, but able to face the object and to be able to deal with it. Do you get it? Instead of running away from it. But at the very beginning, when our mind is not strong, Strong enough to build up that strong practice so that you have the tools or way to deal with it when you actually come in contact with objects. Report an error in the passage at 18:32 Highlight the passage at 18:32

19:20 Before we reach, it's always better to not be in touch or contact with objects. Report an error in the passage at 19:20 Highlight the passage at 19:20

19:37 So that is the better practice. One of the reasons of practice of morality is that. The practice of morality is to protect ourselves from allowing the delusion to arise, allowing the delusion to manifest by getting in contact with the objects. Do you get it? So at the very beginning level, training ourselves in our practice without under the influence of delusions. Report an error in the passage at 19:37 Highlight the passage at 19:37

20:11 By not getting in contact with the object which leads to delusions, activity emotions. Report an error in the passage at 20:11 Highlight the passage at 20:11

20:24 So, contact. Report an error in the passage at 20:24 Highlight the passage at 20:24

20:30 So if we can stop that such a contact then of course we can stop the feeling and if we can stop then we can stop the craving as well. Report an error in the passage at 20:30 Highlight the passage at 20:30

20:39 Then the contact comes because there is sixth sense power or sixth sense faculty. Do you get it? Report an error in the passage at 20:39 Highlight the passage at 20:39

20:52 It's like the magnifying glass. Which allows you to see the bacteria. Do you get it? Because our eyes, naked eye does not have the capacity to see the bacteria with our naked eye. Do you get it? So we need a magnifying glass or microscope to enable to see it. The microscope helps us to see the bacteria or other cells or whatever. Report an error in the passage at 20:52 Highlight the passage at 20:52

21:26 If we don't have that microscope, then we will not be able to see it. Do you get it? Same way, what makes our mind or consciousness get in contact with the object is due to the sixth sense faculty of power. Do you get it? So it's like the microscope. Report an error in the passage at 21:26 Highlight the passage at 21:26

21:58 If we don't have that, then Our mind does not have ability to be able to perceive the object directly or apprehend the object directly. Through the five senses, then we apprehend, get contact, touch with the objects. So, again, Report an error in the passage at 21:58 Highlight the passage at 21:58

22:44 if we reflect more, it is very clear all our experience, how interdependent it is. Do you get it? So many causes and conditions come together. Even though most of us when at the very beginning when you have sudden, when you immediately see some objects and due to that object you have certain experiences, it seems that experience just came there independently. Report an error in the passage at 22:44 Highlight the passage at 22:44

23:11 But actually there's a lot of process going on. The consciousness going through this sixth sense power, faculty or elements and then... Contacting the objects, due to that object leading to experiences. And of course, karmic playing a role and different things. Report an error in the passage at 23:11 Highlight the passage at 23:11

23:43 And sixth sense can Report an error in the passage at 23:43 Highlight the passage at 23:43

23:48 be stopped if we can stop the aggregate of the five aggregates or the name and form. If there is no physical form at all, then of course it's impossible to have the sixth egg. Sixth Sense element of power. On the basis of the physical form, then we generate the five sense and the basis of the name of the mind, then we generate the six sense, the mental sense power, mental sense faculty or mental sense element, whatever you call it. Report an error in the passage at 23:48 Highlight the passage at 23:48

24:56 course. Yeah, okay. Then if we can stop the mind and form aggregate, if we can stop the consciousness, if we have not leave the imprint to Report an error in the passage at 24:56 Highlight the passage at 24:56

25:17 be born in that whatever rebirth that you have taken, which conceive in the fertilized eggs, in the fertilized eggs in terms of human rebirth. Report an error in the passage at 25:17 Highlight the passage at 25:17

25:45 not will not So again, we all have to, all Report an error in the passage at 25:45 Highlight the passage at 25:45

25:55 through that we have to understand that we are talking about from the samsaric beings, samsaric rebirth on the basis that our rebirth is driven by delusions and the karma. Report an error in the passage at 25:55 Highlight the passage at 25:55

26:16 As I said, for other examples who have overcome the delusions and karma, they still have the five aggregates, but that does not lead them to the 12 different links, the rest of the 12 different links. Do you get it? The aggregate is not part of the 12 different links, the fourth. And Report an error in the passage at 26:16 Highlight the passage at 26:16

26:43 we will not have to leave the imprint if we have not created the actions. all... Report an error in the passage at 26:43 Highlight the passage at 26:43

26:51 Imprint is only left there when we have created some actions. Report an error in the passage at 26:51 Highlight the passage at 26:51

27:00 So we can stop leaving samsaric imprint or karmic seed to be born in the saṃsāra if we can stop creating any actions which lead to samsaric beings or samsaric state. Report an error in the passage at 27:00 Highlight the passage at 27:00

27:20 And we can stop that such actions if we can stop and overcome that ignorance. Which is the root of all the actions, samsatic actions or contaminated actions. Report an error in the passage at 27:20 Highlight the passage at 27:20

27:41 So then it all comes to the root, the ignorance. Report an error in the passage at 27:41 Highlight the passage at 27:41

27:55 So understanding the ignorance becomes very crucial. Report an error in the passage at 27:55 Highlight the passage at 27:55

28:07 When we talk about ignorance, Report an error in the passage at 28:07 Highlight the passage at 28:07

28:14 there could be billions, silence of ignorance. Do you get it? But we are talking about... One particular ignorance, not just an ignorance. Do you get it? Report an error in the passage at 28:14 Highlight the passage at 28:14

28:30 Sometimes I might be confused whether this is a cup or not. That is ignorance. Not knowing whether it is a cup or not. Do you get it? But we are not talking about such an ignorance. We are talking about fundamental ignorance, which is the very root of all the delusions, which is the very root of all the contaminated actions, which ban us. Report an error in the passage at 28:30 Highlight the passage at 28:30

28:54 In the samsaric state. Report an error in the passage at 28:54 Highlight the passage at 28:54

28:58 So ignorance on one level, not knowing the reality is ignorance. Report an error in the passage at 28:58 Highlight the passage at 28:58

29:20 But here when we talk about this particular ignorance, root of all saṃsāra is not just not knowing the reality, but is totally misperceiving the reality or is the mind or consciousness. Report an error in the passage at 29:20 Highlight the passage at 29:20

29:42 Perceiving totally mistakenly, totally wrongly. Do you get it? It's much more stronger. Do you get it? Not knowing whether this is cup or not cup is one thing, ignorance. But actually believing this to be some kind of, let's say, believing and perceiving this to be a computer or mobile. Report an error in the passage at 29:42 Highlight the passage at 29:42

30:17 It's totally different. Do you get it? It's much more stronger. The state of mind is both of ignorance, but the other one is just not knowing. It's not perceiving, mistakenly, wrongly. It's just not knowing. Do you get it? But this couple are not social, not knowing. But in this case, it's totally, totally misapprehending. Report an error in the passage at 30:17 Highlight the passage at 30:17

30:52 The way reality is. Report an error in the passage at 30:52 Highlight the passage at 30:52

31:03 So we can talk about two ignorance. Report an error in the passage at 31:03 Highlight the passage at 31:03

31:09 One ignorance, the ignorance of not only not understanding but totally misperceived, misapprehending, can you say? Totally misapprehending the reality, the fact, totally misapprehending the things, misapprehending from the way they really exist or actually exist. Report an error in the passage at 31:09 Highlight the passage at 31:09

31:40 And then the ignorance of misapprehending of law of caution effect. Do you get it? Mm-hmm. Report an error in the passage at 31:40 Highlight the passage at 31:40

32:01 Believing or perceiving if you engage in bodhic action, it will not produce happiness. It will produce suffering or that there is no result. Report an error in the passage at 32:01 Highlight the passage at 32:01

32:15 If you engage in unwholesome actions, it will... Perceiving that it will not bring unhappiness as a result of that. So that is one ignorance, two levels of ignorance. Report an error in the passage at 32:15 Highlight the passage at 32:15

32:45 On the causal level, all the actions, contaminated actions we create, on the causal level, all of them are motivated by the ignorance or self grasping, the fundamental ignorance. Report an error in the passage at 32:45 Highlight the passage at 32:45

33:07 On a resultant level, when you are actually engaging in action at that moment, sometimes it is motivated by ignorance of law of cause and effect and sometimes it is not motivated by that. So action, any action which is created on the basis of the fundamental ignorance and law. The Ignorance Law and Causing Effect, then we create negative karma to be born in one of the lower realms. Do you get it? Report an error in the passage at 33:07 Highlight the passage at 33:07

33:48 But we might not get involved with this ignorance, but just influenced or driven or motivated by this ignorance and we create a positive karma, virtuous karma, but still our karma. Or actions driven by that fundamental ignorance. So therefore, even though we might have high rebirth, but it still is within the samsaric boundary. Report an error in the passage at 33:48 Highlight the passage at 33:48

34:21 Do you get it? It is within the samsaric stage, within the samsaric boundary. So that is the two different things. Report an error in the passage at 34:21 Highlight the passage at 34:21

34:42 To understand the ignorance, Report an error in the passage at 34:42 Highlight the passage at 34:42

34:55 it will be very effective. And beneficial if we observe our state of mind when we have strong emotions, especially when we have strong sense of I. Report an error in the passage at 34:55 Highlight the passage at 34:55

35:29 I don't know, maybe you can bring one event which has happened in the past if you are able to do that. Report an error in the passage at 35:29 Highlight the passage at 35:29

35:42 Going to one of the events which really hurts you, which you really feel strong about it. Report an error in the passage at 35:42 Highlight the passage at 35:42

35:51 Or you can imagine new events, new situations, depending on how strong it can be. Report an error in the passage at 35:51 Highlight the passage at 35:51

36:02 The point is to bring strong emotions strongly. Do you get it? Whether you bring the experience, remember one of those experience, events, or you create new experience, new events through your imagination, visualizations. But the point is to bring strong emotions. of the self. For example, if you Report an error in the passage at 36:02 Highlight the passage at 36:02

36:33 can imagine someone whom you have, whom you dislike so much, that person is Report an error in the passage at 36:33 Highlight the passage at 36:33

36:48 insulting, abusing, criticizing you for something which you have not done in front of all the people, not just yourself, in front of so many people, how will you feel? Report an error in the passage at 36:48 Highlight the passage at 36:48

37:05 So going to send that process, just allowing our natural state. How do you react? We are not talking about your physical reactions, perfect reactions, just how do you feel at that moment? Report an error in the passage at 37:05 Highlight the passage at 37:05

37:26 At that point, there is a strong sense of I who has been hurt by that person. Do you get it? I have been hurt by that person's actions, by that person's actions of criticism, insult, abuse, whatever. Report an error in the passage at 37:26 Highlight the passage at 37:26

37:50 Notice, I mean, analyze how does the self or I appear to you at that moment which has been hurt. Report an error in the passage at 37:50 Highlight the passage at 37:50

38:04 Do you get it? Self, how do you feel at that moment? How does the I, the self, appear to yourself, appear to your mind at that moment which has been hurt, the self? Report an error in the passage at 38:04 Highlight the passage at 38:04

38:23 Also, you can try to contemplate. How does the other person appear to you at that moment? Report an error in the passage at 38:23 Highlight the passage at 38:23

38:39 And same time, how do the actions of criticism, abuse, insult, how does that appear to you at that moment? Report an error in the passage at 38:39 Highlight the passage at 38:39

38:55 Next step is Report an error in the passage at 38:55 Highlight the passage at 38:55

39:02 observing how Report an error in the passage at 39:02 Highlight the passage at 39:02

39:08 do you apprehend or perceive or grasp or believe the self to exist at that moment, Report an error in the passage at 39:08 Highlight the passage at 39:08

39:21 the other to exist at that moment. The action to exist at that moment. Do you get it? So not only how it appear to you, after that appearance, how do you grasp? How do you apprehend? Do you get it? Sometimes appearance might be something and your grasping might be something. Apprehension of your thing with something else. Report an error in the passage at 39:21 Highlight the passage at 39:21

39:47 Do you get it? Report an error in the passage at 39:47 Highlight the passage at 39:47

39:50 So first there is appearance of self in certain way. The action in certain way. The person in certain way at that moment and next there is perceptions or apprehension of self in certain way about the self. There's apprehension, perception about the person there in some certain way. The actions of that action in certain way. Report an error in the passage at 39:50 Highlight the passage at 39:50

40:25 When we observe that carefully we notice there's a sense of kind of Very solid, real I at that moment, which has been hurt. Do you get it? Report an error in the passage at 40:25 Highlight the passage at 40:25

40:55 As to this real I, solid, concrete I, an independent I which has been hurt. Report an error in the passage at 40:55 Highlight the passage at 40:55

41:09 And there is sense of that person who is hurting me, independent there, real there, which as to solid concrete as you can pinpoint and just grasp and say it is there. That person who is harming me, here is the me, self, the victim who has been insulted, abused, as to this conflict that you touchable, that you can pinpoint and say this is here and that's true independent people trying to do that and that actions as same way. Report an error in the passage at 41:09 Highlight the passage at 41:09

41:53 Do you get it? So this is very important point to understand how The self or other phenomena appear to you and how you grasp it. Otherwise, we might lose. When we talk about selflessness, we are talking about such selflessness. We are not talking about there is no self at all. Do you get it? Otherwise, we will get confused with this too. As a lot of people get confused. Report an error in the passage at 41:53 Highlight the passage at 41:53

42:30 When we negate the self and when you talk selflessness, you get confused with the existing self. And the self of negations, do you get which is totally different? Report an error in the passage at 42:30 Highlight the passage at 42:30

42:49 And so that is where we are trying to, Report an error in the passage at 42:49 Highlight the passage at 42:49

42:57 we are not trying to, Report an error in the passage at 42:57 Highlight the passage at 42:57

43:02 okay, I think so, okay. So that is the first step. Report an error in the passage at 43:02 Highlight the passage at 43:02

43:13 The second step is not all, so you appear that way, you grasp that way, you believe in that way on the basis of that, then you react in whatever way. You react with being hurt. Feeling of being hurt, feeling of being exploited, abused, with feeling of anger and feeling of all other negative feelings and then whatever response you might, either you might decide to respond in a negative way or you might not respond but there is that feelings. Report an error in the passage at 43:13 Highlight the passage at 43:13

43:54 Okay? Report an error in the passage at 43:54 Highlight the passage at 43:54

44:01 So next is trying to find whether there is such self, such other action as it appears and as you grasp, As you believe it to there or not in reality. Do you get it? So trying to analyze and investigate and Report an error in the passage at 44:01 Highlight the passage at 44:01

44:24 then trying to find what is the self which I feel so strong about before that as to something I can pinpoint and grasp, say this is it at that moment. Do we feel that strongly at that moment or no? Report an error in the passage at 44:24 Highlight the passage at 44:24

44:45 So it is real as it appeared to us. The more investigate we do, the more clear it has to become. Do you get it? More clear and clear. Just like in our normal world, if there's truth in something, the more investigation you go, the more fact you find to prove it is. Do you get it? If it's false, the more deeper investigation you do, the more untouchable it becomes. Report an error in the passage at 44:45 Highlight the passage at 44:45

45:21 Do you get it? At the very beginning, it seems there is something you can actually hold on. Then as you get more deeper, deeper, more thoroughly investigation, then it seems nothing to hold on. Do you get it? Everything gets lost. There's no truth in what you talk. Another example will be like, from far away, in a little bit of evenings, when it's not so clear, there's one... Report an error in the passage at 45:21 Highlight the passage at 45:21

45:57 Rock or something and from it look like a person. You get it shaped like a person. Especially maybe it is a little bit scary place. Report an error in the passage at 45:57 Highlight the passage at 45:57

46:14 And there is really a feeling there is a real person there. Or ghost. If you believe in ghost. And there is all involvement of fear. Everything. It is true as you believe from this. As you go closer and closer, it should be able to clear that it is a person. But as you go clear, nearer and nearer, more closer and closer, it becomes less and less clear that it is not a person. Report an error in the passage at 46:14 Highlight the passage at 46:14

46:50 Do you get it? It is just a rock. It is just a mistake. Or something made up. Report an error in the passage at 46:50 Highlight the passage at 46:50

47:04 When we were growing, when I was in Kopani at a very young age, from Borda to Kopani, At that time it was quite scary, because all the buildings you see, there is no building. All this field, open field, except a few houses here and there. Very few, just below the Kopan, nearby the temples. Very few. And it is very scary to travel in the evening, especially when you are young and we have all this story of ghosts. Report an error in the passage at 47:04 Highlight the passage at 47:04

47:42 Just next to the nunnery now, where you have to climb, it's a road where it goes up, just by the nunnery. And when you were young, we used to always hear there is ghosts in that area. And no houses at all in that area. And there is saying that when young children died and they're buried there, around there, and that ghost is around there. Report an error in the passage at 47:42 Highlight the passage at 47:42

48:11 And of course we do have quite a few accidents there. So some people believe that it's because of the ghost or whatever. So anyway, so when we're young we get very, quite scared of that in the evening. And I remember at one time, Report an error in the passage at 48:11 Highlight the passage at 48:11

48:32 I know one of my friends, I don't know, I think it must be Sunday or I don't know, one of the weekdays we run away. I'm not so sure. Report an error in the passage at 48:32 Highlight the passage at 48:32

48:45 It could be one of the Sunday off days and we went and we were not supposed to but we went and watched a movie. Report an error in the passage at 48:45 Highlight the passage at 48:45

48:56 One of the movie teeters. Report an error in the passage at 48:56 Highlight the passage at 48:56

49:03 Myself, my friend was coming in the evening after watching the movie and when we came around by that road we had a little bit of fear because of the whole story about ghosts and everything. Report an error in the passage at 49:03 Highlight the passage at 49:03

49:18 And the moment we began to climb, we saw something white there and with a kind of fire coming. So scared. So we didn't know what to do, whether we should learn our way or so reciting mantra and just, of course, we have to go. There's no way. And the closer we got, it was a person wearing a very white Nepali, white robe. So, I mean, this is just examples of... Report an error in the passage at 49:18 Highlight the passage at 49:18

49:50 Even though it's not ghost, you feel it was ghost due to whatever circumstances. It is true ghost as you believe at the very beginning, the more closer you go, it has to be more clear. But then it found out it was mistaken. Do you get it? It is false. So there are many other examples like that, mirrors. Report an error in the passage at 49:50 Highlight the passage at 49:50

50:22 You get it far away in some kind of desert with sudden sunlight and with sudden kind of sand or whatever that is, you feel like there is water. But as you go closer closer then you notice there is. So what I'm trying to do in conventional world, if it really is truth, the more investigation truly, the more deeper you go, the more it has to prove that it is that. Report an error in the passage at 50:22 Highlight the passage at 50:22

50:51 And as you go more through it, if it proves it is different, then it is false. Do you get it? So here, same way at the very beginning, you feel so real, as though you can touch, pinpoint, say this is the self which has been hurt. Report an error in the passage at 50:51 Highlight the passage at 50:51

51:13 If you investigate totally more and more, what is that self, which I felt so strongly, so concrete, so solid, so real, so independent. Report an error in the passage at 51:13 Highlight the passage at 51:13

51:26 If you search within your five aggregates, all the aggregates of physical and mind, where is it? You pinpoint and trying to scan from all through your physical body, through the whole state of mind and see whether you can pinpoint and say, this is the self which has been hurt, which you feel so strongly. Report an error in the passage at 51:26 Highlight the passage at 51:26

51:53 Do you get it? When you do that, then there is no such solid, there's no such concrete eye. As you felt at the very beginning or you believe. There is no independent self as you believe at the very beginning. Report an error in the passage at 51:53 Highlight the passage at 51:53

52:13 There is no findable self when you do in that process and pinpoint and say this is it. Do you get it? Come to point and pinpoint in one part of your aggregate and say this is it. Do you get it? Report an error in the passage at 52:13 Highlight the passage at 52:13

52:30 So if you can find it then you see there is no self as There's no inherently existing self or findable self when you do in that process, that kind of investigation within your five aggregates. Report an error in the passage at 52:30 Highlight the passage at 52:30

52:53 So therefore your belief, your apprehension at that moment is ignorance, is mistaking, deceptions. Report an error in the passage at 52:53 Highlight the passage at 52:53

53:08 Do you get it? So if we don't, so here the point is if we don't notice Report an error in the passage at 53:08 Highlight the passage at 53:08

53:17 Ignorance, how the scent appear to you, that will be the problem. I think because that is what we are trying to indicate. Do you get it? Report an error in the passage at 53:17 Highlight the passage at 53:17

53:34 Another example that I try to give will be truly Report an error in the passage at 53:34 Highlight the passage at 53:34

53:55 existing from its own sight. Report an error in the passage at 53:55 Highlight the passage at 53:55

53:59 When you see the flower, Report an error in the passage at 53:59 Highlight the passage at 53:59

54:07 is this a beautiful flower? Report an error in the passage at 54:07 Highlight the passage at 54:07

54:12 Or I think everyone doesn't seem to agree. Report an error in the passage at 54:12 Highlight the passage at 54:12

54:19 And I think that is a good example. So anyway, you see there is a beautiful flower. I think maybe that might seem more beautiful, even though it might depend on different people. Anyway, when you see it, immediately, oh, there is a beautiful flower there. Report an error in the passage at 54:19 Highlight the passage at 54:19

54:41 Immediate reactions. It appears beautiful flower from its own sight. You grasp as a beautiful flower from its own sight. You believe beautiful flower is on site, truly. Report an error in the passage at 54:41 Highlight the passage at 54:41

54:58 And the basis of that then we say, oh, I want, I want similar flower or I want that flower myself or my home. Then craving, attachment comes. Report an error in the passage at 54:58 Highlight the passage at 54:58

55:16 Or there might be one, something which seems ugly, not beautiful. Immediately it's, oh, that's unpleasant, unbeautiful, not beautiful. Ugly flowers. Report an error in the passage at 55:16 Highlight the passage at 55:16

55:35 It seems it appear from its own side. You grasp in that way. You believe in that. On the basis of that, then you have aversions. You don't want that. You feel, I don't want, I want to get rid of that. Report an error in the passage at 55:35 Highlight the passage at 55:35

55:54 On the basis of aversions and of course many other emotions and so forth. And honest reaction as well. Report an error in the passage at 55:54 Highlight the passage at 55:54

56:10 And I think that is how our experience is in most cases. All the time. Report an error in the passage at 56:10 Highlight the passage at 56:10

56:18 But is there truly beautiful flower from its own sight or Report an error in the passage at 56:18 Highlight the passage at 56:18

56:37 not? Report an error in the passage at 56:37 Highlight the passage at 56:37

56:47 Why not? Report an error in the passage at 56:47 Highlight the passage at 56:47

56:55 If beautiful flower exists from its own sight, truly from its own sight, it doesn't have to depend on our karma to perceive it as beautiful. It doesn't have to depend on our mind, thought, to level and to see it as beautiful. Do you get it? Report an error in the passage at 56:55 Highlight the passage at 56:55

57:19 Because it exists. As beautiful is on sight. Nothing to do with my karma, nothing to do with my mind, my thoughts. Report an error in the passage at 57:19 Highlight the passage at 57:19

57:30 If that is the case, this should be beautiful for every human being, every sentient being, whoever can come in contact with it. Report an error in the passage at 57:30 Highlight the passage at 57:30

57:41 That might not be the case. Do you get it? I think I'm already getting different reactions when I ask the first questions. Report an error in the passage at 57:41 Highlight the passage at 57:41

57:54 Some people think, oh... So-so. Some people might say it's beautiful. Some might not say it's beautiful. So that it shows. It's not the beautiful flower didn't exist as beautiful from its own side. Do you get it? That will be beautiful flower for everyone else. Everyone else will ever come into contact. But as I said, for a lot of people, the experience is very ugly. Report an error in the passage at 57:54 Highlight the passage at 57:54

58:30 For some, so-so. Report an error in the passage at 58:30 Highlight the passage at 58:30

58:35 clear. Report an error in the passage at 58:35 Highlight the passage at 58:35

58:43 that's the cases we we believe Report an error in the passage at 58:43 Highlight the passage at 58:43

58:49 has a beautiful, when you saw beautiful, or when you saw ugly as ugly from its own side. Was there any... that even in it even Report an error in the passage at 58:49 Highlight the passage at 58:49

59:02 Did you even pause and do you think, is there a beautiful problem on my own side or is it in my mind? Do you get it? We don't even have that pause Report an error in the passage at 59:02 Highlight the passage at 59:02

59:13 The possibility to reflect on. It looks beautiful, but maybe it might not be beautiful from its own sight. It could be just because of my karma. I'm perceiving that way. Or is it possible that it is actually my mind labelling as beautiful. That is how I see it beautiful. Do you get it? We don't even think about it. Immediately we see it. And many of us have some understanding. Report an error in the passage at 59:13 Highlight the passage at 59:13

59:45 That things does not exist beautifully from its own sight, but still our natural response, spontaneous reaction is just immediately, we follow that way, isn't it? Report an error in the passage at 59:45 Highlight the passage at 59:45

1:00:05 It just shows how strong our imprint of truly existence, of those ignorance. Do you get it? It just shows how strong those imprint are. Report an error in the passage at 1:00:05 Highlight the passage at 1:00:05

1:00:25 And to some level, it also shows that we are not applying, we are not bringing our intellectual understanding into experiential understanding. Do you get it? They should get. Report an error in the passage at 1:00:25 Highlight the passage at 1:00:25

1:00:54 Everything, isn't that the case? Everything, good and bad. When you see someone there, immediately you feel it's a good person. It's a very good person. The compassionate person, very caring person. It appears you apprehend and believe in that. And that person seems to exist as a compassionate, as caring, as a very good person from his own side. Report an error in the passage at 1:00:54 Highlight the passage at 1:00:54

1:01:27 Absolutely. And we totally believe. On the basis of that, then we make all the judgment and all other thoughts, everything. Report an error in the passage at 1:01:27 Highlight the passage at 1:01:27

1:01:39 If that person exists. As a good person, compassion, caring from its own side, that should be the case for everyone who ever come in contact with that person. Do you get it? Because it doesn't depend on your karma, it doesn't depend on your perceptions, nothing to do with your perception, nothing to do with your karma, because it exists from its own side, truly as it is. Report an error in the passage at 1:01:39 Highlight the passage at 1:01:39

1:02:06 That should be the experience for everyone who come in contact with that person. But is that so? No. There might be a lot of people who might experience totally different, as a very un-compassing person, Report an error in the passage at 1:02:06 Highlight the passage at 1:02:06

1:02:30 for example. Or someone, for some others, they might experience in more neutral, neither so un-compassing, not evil, neither compassion, but more neutral. Report an error in the passage at 1:02:30 Highlight the passage at 1:02:30

1:02:48 What it shows? What it shows? Does that mean my experience was right? Your experience was wrong? Her experience was wrong? Report an error in the passage at 1:02:48 Highlight the passage at 1:02:48

1:03:04 Could we all be right? Report an error in the passage at 1:03:04 Highlight the passage at 1:03:04

1:03:12 Interesting, isn't it? Could we all be right? Report an error in the passage at 1:03:12 Highlight the passage at 1:03:12

1:03:21 We never think all of us could be right, isn't it? How can that person be so uncompassionate at the same time? Because when we try to look, we are trying to look from just your perspective. Do you get this? We try to define the world from just your perspective. Report an error in the passage at 1:03:21 Highlight the passage at 1:03:21

1:03:44 But of course, all of them could be right in their own world. Do you get it? Report an error in the passage at 1:03:44 Highlight the passage at 1:03:44

1:03:57 One example given in many of the teachings is for example, when God, hungry ghost, human, experience the liquid, one glass of liquid in this cup, due to their different karma. They experience differently. For human beings, we see water. Experience as a water. Report an error in the passage at 1:03:57 Highlight the passage at 1:03:57

1:04:32 It's a delicious water. Report an error in the passage at 1:04:32 Highlight the passage at 1:04:32

1:04:40 And it's water. Report an error in the passage at 1:04:40 Highlight the passage at 1:04:40

1:04:45 Okay? Report an error in the passage at 1:04:45 Highlight the passage at 1:04:45

1:04:49 For hungry ghosts, due to their karma, they see and experience it as the blood has passed. That's all they can see. That's all they can experience. Report an error in the passage at 1:04:49 Highlight the passage at 1:04:49

1:05:06 For God, they see and experience it as a nectar due to their karma. Able to experience as karma. So who is right, who is wrong? Do you get it? All of us is right. Due to our karma, we experience different worlds according to our karma. We as a human being, we share a common karmic world to see it as water, experience it as water. Report an error in the passage at 1:05:06 Highlight the passage at 1:05:06

1:05:38 For the gods, they have created a similar common karmic to see and experience it as water. For the hungry ghosts, they have created a common karma to experience, to see experience as something, blood and pus, something like that. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:01 So what Report an error in the passage at 1:06:01 Highlight the passage at 1:06:01

1:06:12 it shows is, Report an error in the passage at 1:06:12 Highlight the passage at 1:06:12

1:06:22 I was talking about the good and bad, compassion and evil and natural people see differently, could that be right, all of them right? Report an error in the passage at 1:06:22 Highlight the passage at 1:06:22

1:06:39 If you apply this logic of three different worlds, it's possible all of us can be right, isn't it? Normally we will think it can't be, Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:06:55 but due to our karma, we might have created a certain different world individually as a group. Report an error in the passage at 1:06:55 Highlight the passage at 1:06:55

1:07:14 Beautiful, ugly, good, bad, Report an error in the passage at 1:07:14 Highlight the passage at 1:07:14

1:07:23 harmful, helpful, Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:28 someone or certain actions which seem helpful. To someone who experience as helpful, for someone it seems harmful, experience as a harmful. Do you get it? Report an error in the passage at 1:07:28 Highlight the passage at 1:07:28

1:07:48 If we took the, what is happening in the world, it's like that. Being economic, being other political, Report an error in the passage at 1:07:48 Highlight the passage at 1:07:48

1:08:06 for those who believe in the system, system of Republicans, let's say in United States, Republican. They think what they are doing is right. Do you get it? Many of them who think they are right, not because they are driven by greediness or that, but they believe that system is good for everyone. Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:37 Of course, there might be certain individuals who are totally driven by their selfish, but majority of them are not like they believe that it works better for the country. There are others who totally have different ideas. Do you get it? Report an error in the passage at 1:08:37 Highlight the passage at 1:08:37

1:08:57 Who is right, who is wrong? It's interesting, isn't it? Can both of them be right? Report an error in the passage at 1:08:57 Highlight the passage at 1:08:57

1:09:16 I think same things happen in Australia. Report an error in the passage at 1:09:16 Highlight the passage at 1:09:16

1:09:22 Politically, you're inclined to different systems or different parties. They have different way of functioning, different systems. Report an error in the passage at 1:09:22 Highlight the passage at 1:09:22

1:09:34 And because I'm inclined with this particular way of thinking or view or system, I might think that's wrong, this is right. Report an error in the passage at 1:09:34 Highlight the passage at 1:09:34

1:09:46 But it is possible that he is also right. It's interesting to contemplate, isn't it? To reflect. Report an error in the passage at 1:09:46 Highlight the passage at 1:09:46

1:10:06 Yes? Is it correct to use that language of right and wrong as opposed to the simple perception according to it? I don't know if it simplifies this as who's right or are we all right? Report an error in the passage at 1:10:06 Highlight the passage at 1:10:06

1:10:32 Of course, if you go on more ultimate level, then of course there's no right and wrong. There's no ugly and beautiful. There's no good and bad. But on a conventional level, there is. And on the basis of that, we make a lot of judgmental decisions. So we do make a decision, this is right, this is wrong. Report an error in the passage at 1:10:32 Highlight the passage at 1:10:32

1:10:57 So what I'm just saying, when we make that kind of decisions... I'm just asking, is it possible that we both are right? Report an error in the passage at 1:10:57 Highlight the passage at 1:10:57

1:11:17 So I think this is the food for the thoughts. And maybe we'll discuss more tomorrow. Report an error in the passage at 1:11:17 Highlight the passage at 1:11:17

1:11:36 So before we do the final dedications, I will lead the dedications. Due to all the possible karma that were created three times, may the Dalai flourish and benefit countless ancient beings each moment, each second. Report an error in the passage at 1:11:36 Highlight the passage at 1:11:36

1:12:01 Due to that may all the holy gurus, holy beings have long healthy life, Report an error in the passage at 1:12:01 Highlight the passage at 1:12:01

1:12:12 all their wishes be fulfilled. Report an error in the passage at 1:12:12 Highlight the passage at 1:12:12

1:12:21 Due to that may all the spiritual dharma centers, especially the Buddhist Institute here flourish, grow, expand to be able to offer and benefit countless sentient beings with different activities program. Report an error in the passage at 1:12:21 Highlight the passage at 1:12:21

1:12:50 May all the staff All the sponsors, all the people who participate in different programs, may they have a long, healthy life. Report an error in the passage at 1:12:50 Highlight the passage at 1:12:50

1:13:04 All their wishes will be fulfilled according to the Dharma. Report an error in the passage at 1:13:04 Highlight the passage at 1:13:04

1:13:21 May there be no war, violence, poverty, sickness, disasters, unhappy mind in the world. Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:34 May there always be peace, harmony, tolerance, Report an error in the passage at 1:13:34 Highlight the passage at 1:13:34

1:13:43 prosperity, success, long, healthy and happy life in the mind. Happy life. Happy life in the world. Report an error in the passage at 1:13:43 Highlight the passage at 1:13:43

1:13:58 May each and every sentient being be able to actualize the bodhicitta and wisdom understanding emptiness as quick as possible without any delay. Report an error in the passage at 1:13:58 Highlight the passage at 1:13:58

1:14:15 Those who have actualized not dreaming but in peace more and more. Report an error in the passage at 1:14:15 Highlight the passage at 1:14:15

1:14:25 May we be able to follow the perfect example set by those enlightened beings in engaging our spiritual path in helping and benefiting others. Report an error in the passage at 1:14:25 Highlight the passage at 1:14:25

1:14:39 May our prayer and dedication bear the same fruit and be the same as prayer made by all the Buddhas and bodhisattvas. Report an error in the passage at 1:14:39 Highlight the passage at 1:14:39

1:14:56 Due to third time of marriage, which empty from his own side, Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:04 may I, which empty from his own side, Report an error in the passage at 1:15:04 Highlight the passage at 1:15:04

1:15:11 achieve fully enlightened state, Report an error in the passage at 1:15:11 Highlight the passage at 1:15:11

1:15:16 which empty from his own side, for the welfare of all sentient beings, which empty from his own side. Report an error in the passage at 1:15:16 Highlight the passage at 1:15:16

1:15:34 Dedication prayer. Report an error in the passage at 1:15:34 Highlight the passage at 1:15:34

1:16:00 Long life, pray for His Holiness. Report an error in the passage at 1:16:00 Highlight the passage at 1:16:00

1:16:17 Shabbat Shabbat Report an error in the passage at 1:16:17 Highlight the passage at 1:16:17

1:16:38 -sot-du-je-gundu-shat Thank Report an error in the passage at 1:16:38 Highlight the passage at 1:16:38

1:16:47 you very much. Good night. We Report an error in the passage at 1:16:47 Highlight the passage at 1:16:47

· · · silence, 1 minute

1:17:40 have something collective happening here. Report an error in the passage at 1:17:40 Highlight the passage at 1:17:40

1:17:46 so We're back again tomorrow. There's a couple of extra people coming tomorrow. That's why they couldn't make it today. So if you have an attachment to where you're particularly sitting at this time, be prepared to let it go. Report an error in the passage at 1:17:46 Highlight the passage at 1:17:46

1:18:04 But otherwise, 10 o 'clock tomorrow. So please be here at least 10 minutes beforehand. Get yourself settled. Any food you're bringing for the lunches. at Contribution and then just bring it over into the kitchen we'll sort it at the early morning keep well and May you all wake up in the morning and be here. Report an error in the passage at 1:18:04 Highlight the passage at 1:18:04

1:18:39 I'll just have them sit there and I'll describe charts in here. Report an error in the passage at 1:18:39 Highlight the passage at 1:18:39

1:18:49 Thank you. Report an error in the passage at 1:18:49 Highlight the passage at 1:18:49

· · · silence, 1 minute

1:19:34 Thank you. Report an error in the passage at 1:19:34 Highlight the passage at 1:19:34