BP: Mind and Cognition (4 August 2014)

0:08 Okay? No, I'm talking. Before I was mumbling, Report an error in the passage at 0:08 Highlight the passage at 0:08

0:23 did I miss something? Report an error in the passage at 0:23 Highlight the passage at 0:23

0:37 I noticed there's a few new faces and I'd like to take a moment to introduce myself and have you introduce yourselves. Welcome to VI if you haven't been here before. You're amongst friends. My name is Jampa. Report an error in the passage at 0:37 Highlight the passage at 0:37

1:04 I wondered if we could... Very quickly. Just go around and if you could give your name and those who have been here before, maybe something that stood out for you over the last month, just an incident in 25 words or less or something like that. And those who haven't been here before, why weren't you here before? You have to own up to it. Now, what brought you here and what you're looking for? Report an error in the passage at 1:04 Highlight the passage at 1:04

1:34 Just to give us an idea. Okay, can we do that? Just go around. Margaret, Report an error in the passage at 1:34 Highlight the passage at 1:34

2:03 congratulations. Report an error in the passage at 2:03 Highlight the passage at 2:03

2:22 Great, thanks. Report an error in the passage at 2:22 Highlight the passage at 2:22

2:35 Should we just go on this side? Report an error in the passage at 2:35 Highlight the passage at 2:35

2:56 Okay. Thanks, Anne. Report an error in the passage at 2:56 Highlight the passage at 2:56

· · · silence, 1 minute

3:34 Thank you. Please? Report an error in the passage at 3:34 Highlight the passage at 3:34

3:45 Nice to have you join. Pardon? Hi, Tracy. Report an error in the passage at 3:45 Highlight the passage at 3:45

3:56 You don't accept Report an error in the passage at 3:56 Highlight the passage at 3:56

4:06 it, accept it. Thank you. Report an error in the passage at 4:06 Highlight the passage at 4:06

4:15 And there you are. I know that feeling. Thank you. know. Report an error in the passage at 4:15 Highlight the passage at 4:15

4:24 ha, ha. Report an error in the passage at 4:24 Highlight the passage at 4:24

4:30 we? Yeah. Report an error in the passage at 4:30 Highlight the passage at 4:30

4:37 interesting over the July? Report an error in the passage at 4:37 Highlight the passage at 4:37

· · · silence, 1 minute

5:22 we can say something about that. My name is my brother's personal driver. Report an error in the passage at 5:22 Highlight the passage at 5:22

5:42 Okay, John, thanks for that. We'll see about the certificate. Report an error in the passage at 5:42 Highlight the passage at 5:42

5:54 Okay, good, thanks man. And you ride with him. Report an error in the passage at 5:54 Highlight the passage at 5:54

6:10 Wow. Congratulations. Report an error in the passage at 6:10 Highlight the passage at 6:10

6:42 Lots going on. Report an error in the passage at 6:42 Highlight the passage at 6:42

6:46 Yeah. Report an error in the passage at 6:46 Highlight the passage at 6:46

6:51 That's wonderful. Report an error in the passage at 6:51 Highlight the passage at 6:51

7:09 Oh, you want to share any of it? You got my curiosity. Okay. Good. Report an error in the passage at 7:09 Highlight the passage at 7:09

7:46 Yeah. Report an error in the passage at 7:46 Highlight the passage at 7:46

8:04 It won't be that bad in the future. Some of you, there was a... A problem with the photocopier previously, and it didn't photocopy properly. Report an error in the passage at 8:04 Highlight the passage at 8:04

8:31 We'll go through some of the handouts, and you might want to check them, make sure that the double-sided are double-sided. Some of them aren't double-sided. Report an error in the passage at 8:31 Highlight the passage at 8:31

8:41 I think it mainly concerned a chart. so, Report an error in the passage at 8:41 Highlight the passage at 8:41

8:47 some... Some essays on debate. I think those were the only ones that might have been photocopied mistakenly. Report an error in the passage at 8:47 Highlight the passage at 8:47

9:02 Okay, so there was a collection, two essays on debate. Report an error in the passage at 9:02 Highlight the passage at 9:02

9:18 One of them is entitled Tibetan Monastic Education and the other is an article on debate. We won't use it during the course of the evening, but you might want to. Report an error in the passage at 9:18 Highlight the passage at 9:18

9:34 And the other was a... A group of charts. Lots of paper. Report an error in the passage at 9:34 Highlight the passage at 9:34

9:59 Okay, so I'm going to follow more or less the same format that we followed last term. We'll begin with adjusting our motivation on the premise, on the notion, which I think is fairly fundamental. It's not so much what we do, but why we do what we do, which is going to determine the quality of the outcome. Report an error in the passage at 9:59 Highlight the passage at 9:59

10:24 And so it behooves us, if that is in fact the case, to develop some positive motivation behind what we're doing. And this aspirational quality, whatever it might be for yourself, rather than, I doubt if you have a negative motivation. I don't know. Maybe you're in it for the money or the fame or the glory. Something like that. You want a certificate of enlightenment. Report an error in the passage at 10:24 Highlight the passage at 10:24

10:51 I don't know. Ambitious, quality, driven. Like, yeah. Report an error in the passage at 10:51 Highlight the passage at 10:51

10:56 you know. Report an error in the passage at 10:56 Highlight the passage at 10:56

10:58 Or it might be indifferent. That quite often is the case after a hard day's work. And it's only we ourselves that have to go into our own minds and try to work out some substantial reason why we're doing what we're doing. And hopefully we can make it into a positive reason. Just to be a little bit less confused, if you like. That's the positive reason. Report an error in the passage at 10:58 Highlight the passage at 10:58

11:28 To be a little more helpful, both to ourselves and others. And what to say of enlightenment for the sake of all sentient beings. Maybe that's beyond the scope of our present imagination or powers of thought. Report an error in the passage at 11:28 Highlight the passage at 11:28

11:50 We're going to study mind. Why does Buddhism place such emphasis on the mind? a way, I guess, why does Buddhism... Report an error in the passage at 11:50 Highlight the passage at 11:50

12:07 If in the course of our everyday life, you know, I think Buddhism is emphasizing mind because Buddhism is stressing that when we look to a person, a thing, some kind of situation or other outside of ourselves for the fundamental solution to our problems of what it means to be an ordinary human being, we're probably looking in the wrong place. Report an error in the passage at 12:07 Highlight the passage at 12:07

12:30 If we're ever to have any realistic expectation of finding what it is. We each are probably somewhat different in that way, what it is that we're really looking. What is a good life, essentially? What brings meaning, purpose, sense of fulfillment, richness, quality, way of being, makes this whole journey worthwhile? Report an error in the passage at 12:30 Highlight the passage at 12:30

12:58 If we try to place that somewhere outside of ourselves, then I think we're going to be rather disappointed and frustrated most of our lives in some way or another. If we're able to find what it is that we're actually looking for, we have to begin by looking in where it can actually be found. I get a bit uneasy because after a while you're going to hear all my stories. Report an error in the passage at 12:58 Highlight the passage at 12:58

13:30 One of the most frightening things I can imagine is being boring. Report an error in the passage at 13:30 Highlight the passage at 13:30

13:37 Anyway, the story that I like to tell is... You know, people going, you know, so. Report an error in the passage at 13:37 Highlight the passage at 13:37

13:41 Which I've probably told a number of times. But nonetheless, it's about the king in ancient times who was walking through the countryside of his kingdom and he stepped on a thorn and it was extremely painful. He injured his foot. He went back to the palace and he called together his ministers and he said, you know, something's got to be done. Report an error in the passage at 13:41 Highlight the passage at 13:41

14:10 We can't allow this to happen again. Find some way whereby I can walk safely about my kingdom without the danger of stepping on, of harming myself, stepping on sharp rocks or thorns and so forth. So as ministers, they deliberated and deliberated. And finally, one of the clever ones spoke up and I said, I have the idea. Perfect solution. Report an error in the passage at 14:10 Highlight the passage at 14:10

14:36 We can cover all the roads in your kingdom with leather. And that way, you know, you will be... You can safely walk about your kingdom in perfect safety without the danger of stepping on rocks and sharp objects and so forth, thorns. And the king, well, fantastic idea. Let's do it. But as is often the case in such kinds of stories or kinds of situations such as that where you have a committee together, there's always somebody amongst them who ruins the best of plans. Report an error in the passage at 14:36 Highlight the passage at 14:36

15:07 And usually it's the treasurer. And immediately the treasurer spoke. I'm saying, it's not possible. It can't be done. First off, there aren't enough cattle in your kingdom to produce that much leather. And even if there were, to purchase that much leather would bankrupt the treasury. It's not practically possible. Report an error in the passage at 15:07 Highlight the passage at 15:07

15:34 And so they went back to the deliberations. And after a while, as is often the case in these kinds of stories, there was a wise old minister who spoke up. Report an error in the passage at 15:34 Highlight the passage at 15:34

15:49 And she said, I propose that we take a piece of leather and we trace out the shape of the soles of the king's feet and we cut out those shapes and we bind those pieces of leather to the soles of the bottom of the king's feet. And in this way, it would be as if we covered all the roads in your kingdom with leather and you'd be able to walk about your kingdom in perfect safety without the... Report an error in the passage at 15:49 Highlight the passage at 15:49

16:18 The danger of stepping on sharp rocks and so forth. So this story points out perhaps an obvious but often overlooked fact of life is that we cannot control the world. Report an error in the passage at 16:18 Highlight the passage at 16:18

16:32 I think sometimes we have this vague assumption that we should be able to and so forth. But we cannot order the world about us to fulfill our every need and to meet all our demands and wishes and so forth. But nevertheless, we do. And when we do, we experience a sense of frustration and rage because the world doesn't meet our agendas in some way or another. Report an error in the passage at 16:32 Highlight the passage at 16:32

16:59 We experience a sense of powerlessness and failure because we can't do the impossible. But there's a not so obvious fact that this story is meant to bring out. And that is, if we can control... Though we cannot control the world, but we can control our experience of it by changing the way that we perceive it and relate to it. Report an error in the passage at 16:59 Highlight the passage at 16:59

17:29 Changing just this one thing, our own minds. We can achieve the same intended purpose as all our many futile attempts at changing, at controlling the world. So the mind is the measure of all things, the determinant of all things. Report an error in the passage at 17:29 Highlight the passage at 17:29

17:49 John Milton says in Paradise Lost, and the mind is in its own place and its way can make a heaven of heaven. And I think we all know that to some degree. And this is the premise on which Buddhism is emphasizing or stressing the need to work with our own minds. If we're ever going to create that kind of heaven, that successful life that we're all looking for, searching for in one way or another. Report an error in the passage at 17:49 Highlight the passage at 17:49

18:18 We can easily argue about so many things, the existence of God, the nature of the universe, the Palestinian-Israelite conflict, there's no end to it. Report an error in the passage at 18:18 Highlight the passage at 18:18

18:32 But it's difficult to argue against the basic fact that none of us want to suffer, that we all want to be happy. However, each of us might uniquely define what happiness means for ourselves. Report an error in the passage at 18:32 Highlight the passage at 18:32

18:47 So, Buddhism is encouraging us to look to it. Where the primary causes, the primary causes, not the only cause, people do make a difference in our lives. The work that we do, the things that we have about us, the conditions in our environment, they do lend themselves to a better life. But the primary causes reside within our own mind. If we're ever going to find what it is in our heart of hearts, what we're really looking for, we're going to have to begin to search there. Report an error in the passage at 18:47 Highlight the passage at 18:47

19:24 And think about those kinds of changes that we want for ourselves in our life, in our own minds. So this is why we're doing what we're doing. Why we're studying mind, why we study Buddhism in general, why we're trying to grow, whether we call it Buddhism or not. Trying to develop ourselves. Because we basically want to be happy. And the source of happiness ultimately, finally, comes back. Report an error in the passage at 19:24 Highlight the passage at 19:24

19:55 To our own minds, its values, its images, its beliefs, its assumptions, its attitudes, the stories that we tell ourselves about ourselves, our life and our world. Report an error in the passage at 19:55 Highlight the passage at 19:55

20:07 Okay, so working with some kind of motivation. And then we kind of formalize this quality of what we might call going for refuge. Essentially, we're going for refuge to our own mind. Report an error in the passage at 20:07 Highlight the passage at 20:07

20:27 We're all refuges from the human condition and we're seeking some kind of safe harbor, some kind of way that we can protect ourselves from the vagaries of ordinary human existence within our own minds. You know, Buddha is our own mind. The way goes nowhere. So this is our own mind as if our ultimate refuge. Report an error in the passage at 20:27 Highlight the passage at 20:27

20:57 Something that we ourselves are the final transformation. We ourselves as Buddha. Whatever Buddha is. Whatever is Buddha for you. Report an error in the passage at 20:57 Highlight the passage at 20:57

21:08 A happy, healthy, loving, sane human being. Something like that. Report an error in the passage at 21:08 Highlight the passage at 21:08

21:15 But wishing it were the case is simply not enough. We have to actually do something. We have to do the work of changing our minds. And the means to do that is the Dharma. The means, the techniques, the trainings and so forth. But ultimately the truth of things. It's the truth that makes us free, ultimately. And that's what we want to touch more and more. Report an error in the passage at 21:15 Highlight the passage at 21:15

21:40 And this occurs within the social context of the spiritual community ourselves. Our fellow travelers, we're all on this journey in some way together. Report an error in the passage at 21:40 Highlight the passage at 21:40

22:00 It's very inspiring. It's very humbling. it's very... Report an error in the passage at 22:00 Highlight the passage at 22:00

22:18 Involve ourselves in various practices which we've talked about in the past, what we call the six transcendent practices. Sometimes, or generally termed the six perfections. So we're going to do something in order to become that. We practice trainings in, for example, generosity and ethics, patience, joyous effort, concentration and wisdom and so forth. Report an error in the passage at 22:18 Highlight the passage at 22:18

22:44 And then we become the person that we want to be. And if we can have a greater vision of the person that we want to be, what a good life is constituted of, we begin to widen our vision. And not just for my own sake, not just for my own piece of chocolate cake, but maybe I can be of a little more benefit, a little more understanding, a little more caring. Report an error in the passage at 22:44 Highlight the passage at 22:44

23:07 Maybe if only one other person, somebody at home, I can be there for them in ways that perhaps I haven't been able to as much as I would like in the past. Then what we do together is worthwhile. It has meaning. Your mind will change for the better and so will your life. You kind of create an environment of a better world, even if it's only your immediate family, even if it's only one other person. Report an error in the passage at 23:07 Highlight the passage at 23:07

23:40 So if you'd like to recite the verse of going for refuge together, so don't feel obligated or pressured in any way. Report an error in the passage at 23:40 Highlight the passage at 23:40

23:53 I go for refuge until I'm awakened to the Buddha, Dharma and Saṅgha. Through the collections of merit and wisdom created out of generosity in the other practices, may I become a Buddha for the sake of all sentient beings. I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha. Through the collections of merit and wisdom created out of generosity in the other practices, may I become a Buddha for the sake of all sentient beings. Report an error in the passage at 23:53 Highlight the passage at 23:53

24:22 I go for refuge until I am awakened to the Buddha, Dharma and Saṅgha. through the collections of merit and wisdom created out of generosity and the other practices. May I become May all sentient beings have happiness and the causes of happiness. May all sentient beings be free from suffering and the causes of suffering. Report an error in the passage at 24:22 Highlight the passage at 24:22

24:45 May all sentient beings be inseparable from the joy that is without sorrow. May all sentient beings abide in equanimity, free from attachment for some and aversion toward others. Report an error in the passage at 24:45 Highlight the passage at 24:45

25:05 Then, as we have been doing in the past, we'll spend some time in meditation. Generally, the meditation is on mindfulness practice, but it'll vary from over the course of the months. We introduce other types of meditation as well. So if you'd like to stand up and stretch, we're going to sit for a short while. Report an error in the passage at 25:05 Highlight the passage at 25:05

· · · silence, 1 minute

26:10 Okay, so you're welcome to sit on a chair. That's great. You're welcome to sit on a cushion or just experiment on a cushion. You're welcome to lie down. There's some mats over there. If you want to create a comfortable place for yourself, you're welcome to do that. By all means, I think one of the fundamental notions of meditation is to relax, both physically and mentally. Report an error in the passage at 26:10 Highlight the passage at 26:10

26:51 Whatever works best for you in doing that, just go along with that. Report an error in the passage at 26:51 Highlight the passage at 26:51

27:04 So Report an error in the passage at 27:04 Highlight the passage at 27:04

27:18 taking a comfortable, firm posture, Report an error in the passage at 27:18 Highlight the passage at 27:18

27:25 a posture which is stable but doesn't introduce any tensions or constrictions in the body, a posture that you're able to hold for some time without necessarily moving, but one which is comfortable. So that's to be emphasized. Report an error in the passage at 27:25 Highlight the passage at 27:25

27:50 We're going to begin with the process of getting in touch and relaxing our bodies. So I invite you to bring your awareness to the crown of your head, your scalp, Report an error in the passage at 27:50 Highlight the passage at 27:50

28:06 and we'll begin by imagining or actually feeling the wrinkles in your brow, in your forehead beginning to smooth out the Report an error in the passage at 28:06 Highlight the passage at 28:06

28:21 pressure in and around your eyes, diminishing the Report an error in the passage at 28:21 Highlight the passage at 28:21

28:33 muscles of the face, softening, relaxing. Report an error in the passage at 28:33 Highlight the passage at 28:33

28:48 Your tongue is soft and jaw relaxed. Report an error in the passage at 28:48 Highlight the passage at 28:48

29:00 And bringing your awareness to the back of your neck and perhaps turning your head to each side a few times, very gently loosening, stretching the muscles of the back of the neck and Report an error in the passage at 29:00 Highlight the passage at 29:00

29:21 bringing your awareness to your upper back and shoulders and perhaps drawing your shoulders up toward your ears and circling them to the back and down the front. Report an error in the passage at 29:21 Highlight the passage at 29:21

29:41 Just rotating your shoulders a few times, Report an error in the passage at 29:41 Highlight the passage at 29:41

29:53 then eventually returning your shoulders back up toward your ears and just allow them to drop comfortably to the sides. And with that, the feeling of some kind of burden or weight that you may have unknowingly been carrying around on your back over the course of the day, moving down and through your body to the ground, a feeling of relief. Report an error in the passage at 29:53 Highlight the passage at 29:53

30:21 A burden's been lifted from your shoulders. Report an error in the passage at 30:21 Highlight the passage at 30:21

30:32 And bringing your awareness all the way down to your hands. Your hands are soft and loose. Report an error in the passage at 30:32 Highlight the passage at 30:32

30:44 And relaxing your lower arms. Report an error in the passage at 30:44 Highlight the passage at 30:44

30:51 So there's no formula, no prescription. Just experiment. What would that feel like if my arms were relaxed? Report an error in the passage at 30:51 Highlight the passage at 30:51

31:02 And your upper arms. Report an error in the passage at 31:02 Highlight the passage at 31:02

31:13 The chest is at ease. Report an error in the passage at 31:13 Highlight the passage at 31:13

31:20 And relaxing throughout the heart area, the central space of the chest. Report an error in the passage at 31:20 Highlight the passage at 31:20

31:48 Releasing the tension we often hold in our stomach muscles, just allow your belly to go soft. Report an error in the passage at 31:48 Highlight the passage at 31:48

32:16 And keeping your trunk erect, relax your lower back muscles and Report an error in the passage at 32:16 Highlight the passage at 32:16

32:40 throughout the pelvic region. So Report an error in the passage at 32:40 Highlight the passage at 32:40

· · · silence, 1 minute

33:31 we're going to scan through the body once again from the crown down through the central portion of the body. And as you move from the crown downward with your awareness, notice any areas of tightness or tension within the body. The back of the neck or maybe the upper shoulders, upper back, lower back, wherever you might be holding some tightness, some tension, some discomfort in the body. Report an error in the passage at 33:31 Highlight the passage at 33:31

34:02 And when you come across such an area, if in fact you do, breathe in through the nostrils and follow that breath with your awareness to wherever the tightness, for example, is being held. Report an error in the passage at 34:02 Highlight the passage at 34:02

34:18 Even if, in fact, the breath doesn't go there. Just imagine it does, suffusing that area with the awareness of breath. And then, as if, breathe out from that area. Report an error in the passage at 34:18 Highlight the passage at 34:18

34:32 And with that out-breath, imagine or actually feel the tightness loosen. If only slightly, the tension diminish. If only slightly, breathing into those various areas of tightness and tension, breathing out from those areas. Again and again, Report an error in the passage at 34:32 Highlight the passage at 34:32

· · · silence, 1 minute

35:37 there's an overall sense, feeling that with each out breath, the body is as if sinking deeper and deeper into a state of relaxation, of ease, of comfort. It's a nice place to be in the body. Report an error in the passage at 35:37 Highlight the passage at 35:37

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36:25 Dying with your bodies, don't try too hard. Report an error in the passage at 36:25 Highlight the passage at 36:25

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37:15 I invite you to become aware of the fact that you're breathing in and out. And just now when you became aware of the in and out breath, we're... In your body, what sensation of your body indicated to you that you were breathing in and breathing out? Perhaps it was at the abdomen, the diaphragm, the chest, the upper nostrils, the lip. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:44 Just focus your awareness on that sensation, wherever it's most clear and obvious, associated with the natural in and out of the breathing. The in-breath and the out-breath, focusing on the sensation of the body associated with that breath. Report an error in the passage at 37:44 Highlight the passage at 37:44

· · · silence, 1 minute

39:10 Focusing on that sensation. Examine whether that sensation moves. Does it move up and down? Does it move from side to side? Does it move in and out? Notice the direction of movement of that sensation. Or maybe it doesn't move at all. Report an error in the passage at 39:10 Highlight the passage at 39:10

39:44 What direction is the movement of that sensation? Report an error in the passage at 39:44 Highlight the passage at 39:44

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41:03 Again, focusing on that sensation. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:10 Which is longer, the inhalation or the exhalation? Report an error in the passage at 41:10 Highlight the passage at 41:10

41:21 About equal. Report an error in the passage at 41:21 Highlight the passage at 41:21

41:25 Focusing on the inhalation and focusing on the exhalation, are they longer or shorter or about the same? Report an error in the passage at 41:25 Highlight the passage at 41:25

· · · silence, 1 minute

42:54 Again, focusing your awareness on the sensation of the breath. Which is clearer, Report an error in the passage at 42:54 Highlight the passage at 42:54

43:07 the sensation of the inhalation or the sensation of the... Exhalation. Or is it about the same? Which is most clear and obvious to yourself? Without adjusting your breath, just noticing which is clearer, which is more obvious, the inhalation or the exhalation, or are they about the same? Report an error in the passage at 43:07 Highlight the passage at 43:07

· · · silence, 1 minute

44:33 Again, focusing your awareness on the sensation of the breath. Can you notice the boundaries of the breath when the inhalation begins, when it ends? Report an error in the passage at 44:33 Highlight the passage at 44:33

44:50 When the exhalation begins, when it ends, and you notice the beginning and the end of the inhalation and the exhalation. Report an error in the passage at 44:50 Highlight the passage at 44:50

45:06 To watch very closely and Report an error in the passage at 45:06 Highlight the passage at 45:06

· · · silence, 1 minute

46:07 then just relax and gently rest your attention on the breath without too much effort. Report an error in the passage at 46:07 Highlight the passage at 46:07

· · · silence, 2 minutes

48:42 You're welcome to stand up and stretch if you like. Report an error in the passage at 48:42 Highlight the passage at 48:42

· · · silence, 1 minute

49:47 Normally in our format that we have been following, we break up into small... Report an error in the passage at 49:47 Highlight the passage at 49:47

49:57 We're going to continue that except for tonight. Report an error in the passage at 49:57 Highlight the passage at 49:57

50:06 Last term I gave out those feedback sheets and there was a bit of discussion around discussion groups. Report an error in the passage at 50:06 Highlight the passage at 50:06

50:31 We're going to be looking at the subject matter over the course of this term. I think it's 16 sessions together. Mind and its cognition. Mind and its cognition. We're going to study mind. Report an error in the passage at 50:31 Highlight the passage at 50:31

50:45 It's a big subject. And I guess, as I tried to emphasize, I think Buddhism is very much concerned with the mind. It's quite fascinating. We know so little about the mind, even though it's with us 24 hours, 24-7. Report an error in the passage at 50:45 Highlight the passage at 50:45

51:05 Sometimes the things which are most familiar are the most difficult to see. And I think this is very much the case with our own mind. I don't think we operate our minds particularly well because we don't know how they operate. We just take it for granted that they're operations. But as we're going to find and investigate, maybe we could improve the functions of our mind consciously, purposefully, bringing about those kinds of changes in our mind. Report an error in the passage at 51:05 Highlight the passage at 51:05

51:43 So the subject matter is mind and cognition. We're going to present an overall picture of the concept of mind within Buddhism. So it's confined to the area of Buddhist presentation. We can bring in some of the neurobiology. I don't know very much about it, but we can. Amongst one of the handouts is a suggested reading list, and there's one book. Report an error in the passage at 51:43 Highlight the passage at 51:43

52:21 Which I found quite fascinating. It's called Two Views of Mind. It's Christopher de Charms. And he is a neurobiologist who was also interested in the Buddhist presentation of mind within the Tibetan tradition. So he studied with many Tibetan teachers. And he tried to see if he could correlate, find similarities between the... Report an error in the passage at 52:21 Highlight the passage at 52:21

52:52 What cognitive science is coming up with in terms of the nature of our mind and so forth and some of the traditional ideas of presentations. And so it's quite fascinating. But it's going to be centered on the Buddhist concept of mind. And within that, first we're going to use what's called an epistemological model of mind. Report an error in the passage at 52:52 Highlight the passage at 52:52

53:17 Big word, epistemology. But it, it, It's quite important, even though we might not understand what the word means. It simply means to know. How do we know what we know? We're making some errors. I mean, from the point of view of Buddhism, we aren't spotting some of the errors that we're making in the ways that we know. Report an error in the passage at 53:17 Highlight the passage at 53:17

53:44 We know in dysfunctional ways. There was one of my early heroes. It was an American. Something of an American guru back in the 60s, I guess, by the name of Gregory Bateson. Some of you might have read some of his steps to an ecology of mind and so forth. He was very interested in mind. He was very ahead of his time, I think, in many ways. And I don't know if I made this up or I got it from him. Report an error in the passage at 53:44 Highlight the passage at 53:44

54:13 Anyway, I associated with him one of his books. Maybe it's in there. Report an error in the passage at 54:13 Highlight the passage at 54:13

54:20 the, um, The psychology of misery is the pathology of epistemology. The psychology of misery is the pathology of epistemology. It kind of rolls off your tongue, doesn't it? Make bumper stickers or something like that. The psychology of misery, you know, our problems, our unhappiness, our suffering from a psychological point of view, from the mind's point of view. Report an error in the passage at 54:20 Highlight the passage at 54:20

54:51 It comes very much down to the pathology of epistemology. Pathology just means unhealthy, dysfunctional, sick, if you like, of epistemology, of our ways of knowing. Report an error in the passage at 54:51 Highlight the passage at 54:51

55:09 This extends to a number of areas, but most fundamentally, we know our world through dark glasses. We view our world. As we come to know it, it is a world perceived in terms of ignorance. And here ignorance is most basically an active misconceiving of the nature of the I, the self. This is our fundamental problem. The misknowing, the wrong knowing, the bad epistemology, the pathological epistemology. Report an error in the passage at 55:09 Highlight the passage at 55:09

55:51 The way that we understand ourselves and the world about us. This is our fundamental difficulty. This is what Buddhism is seeking to help us to correct. Report an error in the passage at 55:51 Highlight the passage at 55:51

56:06 So we're going to approach this. So the first way that we're going to look at mine is using an epistemological model. And we're going to use, this is the standard text, which is... The basic program of which mind and cognition is a part of amongst, well, I think there's 12 subjects altogether. Report an error in the passage at 56:06 Highlight the passage at 56:06

56:35 This is the standard basic text, and it is set out in more or less an epistemological fashion in how we know our various ways of knowing, how we can begin to correct our mistaken ways of knowing and replace them with correct ways of knowing. Report an error in the passage at 56:35 Highlight the passage at 56:35

56:52 So we're going to look at the mind from that point of view for the first half of the term. The second half of the term, we're going to use a psychological model. We're going to look at the various divisions, the various states of mind, various factors of mind. We're going to break down the mind into various, almost many functions. Report an error in the passage at 56:52 Highlight the passage at 56:52

57:16 There are six primary consciousnesses, eye, ear, nose, tongue, body, mental consciousnesses, and there are 51 distinct functions of mind. Report an error in the passage at 57:16 Highlight the passage at 57:16

57:31 This isn't rocket science to some degree. We're familiar with most of these, but we haven't organized them in this fashion or thought about them in this way. Faith is a mental factor. Mindfulness is a mental factor. Love, hate, anger. These are all mental factors. There are some which are sleep is a mental factor, attention is a mental factor, feeling is a mental factor. Report an error in the passage at 57:31 Highlight the passage at 57:31

57:55 So all these various functions of our mind, we're going to study those. So that's the psychological model of mind. When we come to that, we're going to use another text. This goes into minds and mental factors in greater detail. Okay, so we're going to... We're going to divide up the term, roughly speaking, into two ways of approaching mind. One uses an epistemological model of how we know. Report an error in the passage at 57:55 Highlight the passage at 57:55

58:24 Let me give you an example. It might sound rather foreign. You have one handout that you were given. It's called Types of Awarenesses. This is just my way of example. We're going to go through this in detail, but I want to give you an impression of how we're going to approach this. This half of the term. Okay? We're all reading from the same page here. Okay? And you notice there are various ways of dividing mind. Report an error in the passage at 58:24 Highlight the passage at 58:24

59:01 We're going to look at the division of mind into seven, into three, and into two. One way of dividing into seven is being listed here. And this gives you a sense of, you know, I said how we know things. And how do we go from wrong ways of knowing? To correct ways of knowing. And how do we make those kinds of corrections? So if you notice on this chart here, in the middle there's a number one. Report an error in the passage at 59:01 Highlight the passage at 59:01

59:33 At the very bottom it says wrong consciousness. So we have many wrong consciousnesses. We perhaps haven't even spotted them. If you're walking down a dimly lit street and you... this. Okay. Report an error in the passage at 59:33 Highlight the passage at 59:33

59:51 You see a shadow and you say, oh, there's a person. And in closer inspection, it's just a bush. It's just a shadow. A bush was moving. That conception that there was a person there, it appeared to be a person, but it wasn't. That's a wrong consciousness. So we experience this wrong consciousness every day. Report an error in the passage at 59:51 Highlight the passage at 59:51

1:00:11 And we want to, you know, they aren't very reliable ways of leading our life, depending upon them. But as I just mentioned, one of the fundamental wrong consciousnesses is ignorance, misconception or wrong conception with regard to the nature of the I, the self. Report an error in the passage at 1:00:11 Highlight the passage at 1:00:11

1:00:32 So you may say, I don't know what Jampa is talking about. I have never thought of my I as being permanent, unchanging, independently existing. This is what ignorance is conceiving. Report an error in the passage at 1:00:32 Highlight the passage at 1:00:32

1:00:49 It's grasping at, it's conceiving of a permanent, unchanging, independent self-I, a concrete, solid I. Report an error in the passage at 1:00:49 Highlight the passage at 1:00:49

1:01:00 That is a wrong consciousness. We may have never spotted it. We may not be aware of it. But all our various, what we call, negative emotions, hatred, attachment, jealousy, pride, they are all indicators that we do harbor such in us. A wrong consciousness because they all arise independent upon just such a misconception, such a wrong consciousness which misconceives the nature of I. Report an error in the passage at 1:01:00 Highlight the passage at 1:01:00

1:01:33 I'm not going into, I'm just using this by way of example. Okay, whether you believe this or not, beside the point, I'm just using it as a way of example. An independent I. That's what we're calling ignorance. That is a wrong. From the Buddhist point of view, that's a wrong consciousness, which all ordinary beings harbor. And we base most of our conscious lives in dependence upon just that wrong consciousness. Report an error in the passage at 1:01:33 Highlight the passage at 1:01:33

1:02:03 So you begin to study about the nature of the I, the self. What is it really about? What is the nature of the I, the self? And so in dependence upon that study, you begin to create some kind of doubt. You move to number two. Doubt then in toward away from the fact. Well, I never thought about that before. Report an error in the passage at 1:02:03 Highlight the passage at 1:02:03

1:02:32 That's interesting. Maybe that I, as I normally conceive of it, I can't stand you. Get away from me. That I, maybe it really doesn't exist that way. Maybe there is this thing called ignorance. Maybe, I'm not sure though. Report an error in the passage at 1:02:32 Highlight the passage at 1:02:32

1:02:51 So you begin to First, what was unquestioned, you begin to bring it into conscious awareness, and you begin to examine, you begin to question it, and doubt begins to arise. Doubt is a very creative state. It's not always pleasant. We all know that. But it presents the possibilities for change. Alternative pathways begin to open up in the ways that we think and act and so forth. So first we doubt tending away from the fact. Report an error in the passage at 1:02:51 Highlight the passage at 1:02:51

1:03:24 It's probably, no, Buddhists, they don't know what they're talking about. And then we begin, well, the more we study, the more we examine, the more we reason. Report an error in the passage at 1:03:24 Highlight the passage at 1:03:24

1:03:36 I'm not so sure. Kind of equal doubt. Then we begin, well, maybe it really is. Maybe I'm in making mistakes around the nature of who I conceive myself to be. Doubt tending toward the fact. Then we move on to correct assumption. Report an error in the passage at 1:03:36 Highlight the passage at 1:03:36

1:03:55 The doubt, the I as I normally conceive of it, does not exist. But it's only, it's just an assumption. I've worked through some thinking around it, but I really haven't really reasoned it out or experienced it. It's a working hypothesis that I've developed. It's pretty powerful, just that, really. So we're changing the way that we know, aren't we? Report an error in the passage at 1:03:55 Highlight the passage at 1:03:55

1:04:21 Their epistemology. Then we move on. Correct assumption, we go on to inference through the power of fact. There are certain areas of phenomena which we can't understand initially by direct perception. We're going to talk a lot about this. Direct perception, like the color of that flower. I don't need to reason that out. I can see it with my eye. Report an error in the passage at 1:04:21 Highlight the passage at 1:04:21

1:04:47 But there are other types of phenomena. Impermanence, emptiness. Very subtle phenomena, which we need an explanation initially, which we need to approach by way of reasoning, logic, rational thought, in order to initially get some kind of handle, some understanding of it. So that's what it means by inference. We develop a valid understanding, not through the process of seeing it directly, but through our ideas. Report an error in the passage at 1:04:47 Highlight the passage at 1:04:47

1:05:26 Reasoning, thinking, logic. So it's highly prized, this ability to use our minds in that way. Finally, after reasoning, going over the reasoning, coming deeper and more refined understanding, accustoming ourselves again and again to an understanding, we have direct perception. Report an error in the passage at 1:05:26 Highlight the passage at 1:05:26

1:05:50 We actually see. Just like we see, the eye consciousness sees the flower. We see directly with the mental consciousness selflessness, emptiness, impermanence, these more subtle types of phenomena, but we can see them directly. So this is just the way of using this as an example of how we use an epistemological model for understanding the mind. Report an error in the passage at 1:05:50 Highlight the passage at 1:05:50

1:06:17 We're going to go into these various, what I went through in one minute, we're going to go through in detail these various ways of knowing. And how to progress through them. So it's not simply an academic pursuit. It's purposeful. These studies are meant to help us to be able to apply them to changing our minds for the better, which is what Buddhism is all about. Report an error in the passage at 1:06:17 Highlight the passage at 1:06:17

1:06:48 The Buddha was a real teacher. I mentioned this fact before. And what I mean by that is that he taught... The student, he didn't teach the subject. Most of the suttas, his discourses are dialogical. Report an error in the passage at 1:06:48 Highlight the passage at 1:06:48

1:07:10 They evolved out of a dialogue. People would ask questions, he would answer. So he was always addressing where a particular individual was along their particular path at that point in their life. You know, when I say something, I'm just making a generality. I kind of go, I try to hit one level of understanding. Report an error in the passage at 1:07:10 Highlight the passage at 1:07:10

1:07:42 Some people, you know, they might feel, I wish he, you know, he's being overly complicated. Some people might be thinking, oh, he's simple-minded. Report an error in the passage at 1:07:42 Highlight the passage at 1:07:42

1:07:58 It's not tailored to each individual. Report an error in the passage at 1:07:58 Highlight the passage at 1:07:58

1:08:04 So he said one thing to one person and another thing to another. I mean, that's really, some people see that as a problem. But I think in a way it's a mark of a genius. I mean, somebody who really knows how to teach. He would, whatever would assist a particular person along their journey, whatever was a benefit to that person at that particular moment, where that particular person was at, that's what he... Report an error in the passage at 1:08:04 Highlight the passage at 1:08:04

1:08:40 That's why you want to become a Buddha, so you know where they're at, so you know how to tailor the teaching for that exact person, not some general hypothetical person, you know, kind of smeared out, you know, averaged out. Well, this is where we're aiming. No. So he taught one thing to another, one person, another thing to another person. And this, he taught forever. Report an error in the passage at 1:08:40 Highlight the passage at 1:08:40

1:09:05 You know, he was in... He had an awakening experience when he was 35 years old and he passed away when he was about 80. So he taught for, what is it, 45 years. That's a long time. So you can imagine, you know, they didn't have unions back in those days, you know, probably seven days a week or six hours a day of teaching, a lot of teaching. Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:34 Shantideva was voluminous about discourses, numbers of suttas. So later scholars and academics and so forth, but practitioners as well, they weren't kind of divided off one from the other. They systematized his teachings. They said, well, you know, he taught this over here and he taught this over here. And they began to see some overall design, as it were. Report an error in the passage at 1:09:34 Highlight the passage at 1:09:34

1:10:03 The Buddha didn't teach systems of philosophy. But later... Scholars and yogis, they systematized his teachings because they saw certain patterns. And they began to see that there was a design in his teachings where he was leading people along, like rungs on a ladder. You step on this rung, this facilitates you to step on this rung, that facilitates you to step on this next rung. So what they did, they... Report an error in the passage at 1:10:03 Highlight the passage at 1:10:03

1:10:39 They formulated schools of Buddhist thought. The Buddha didn't teach schools of Buddhist thought. He didn't even teach Buddhism. He was not a Buddhist, I don't even think. Anyway, Report an error in the passage at 1:10:39 Highlight the passage at 1:10:39

1:10:58 there are the graduated profanity or presentations according to many areas of study within Buddhism. We are going to look at the mind, particularly from one point of view. There is a one philosophic school. This is called a tenet, a philosophic system. There are four basic philosophic schools within Buddhism. Report an error in the passage at 1:10:58 Highlight the passage at 1:10:58

1:11:28 There is what's called the Great Exposition School, Viveshika, the Sūtra School, which is Satantrika, if you're interested in the Sanskrit. There's the Mind Only School, Chitta Mantra, and finally the Middle Way School. Report an error in the passage at 1:11:28 Highlight the passage at 1:11:28

1:11:50 So as far as Tibetan Buddhism is concerned, the Madhyamika is the final thought of the Buddha, the highest, the most profound philosophic teaching, his final thought on the nature of reality. Report an error in the passage at 1:11:50 Highlight the passage at 1:11:50

1:12:09 This text that we're going to be looking at is being presented from the Satantrika, the Sūtra school's point of view. of what... What we are represented would be accepted by all the other schools with very few distinctions. There are some minor, in terms of what we're studying, there would be some minor disagreements and subtle points. Report an error in the passage at 1:12:09 Highlight the passage at 1:12:09

1:12:37 They aren't so important. We're going to be looking at the mind from a particular point of view. That is to say, from the point of view... Of the sūtra school, a particular philosophic system, a way of looking at the mind. So I just wanted to make that clear from a particular point of view. Here, just to give you some sense of what I'm talking about here, in the sūtra school, the mind is seen as a passive observer. Report an error in the passage at 1:12:37 Highlight the passage at 1:12:37

1:13:10 It's almost just like a mirror. There is a reality out there which exists independently. of my mind, independent of the observer. Report an error in the passage at 1:13:10 Highlight the passage at 1:13:10

1:13:22 The world out there casts its aspect, just like as if my mind were a mirror. Things simply cast their reflection upon the mirror. Report an error in the passage at 1:13:22 Highlight the passage at 1:13:22

1:13:37 From this model of way of looking at the way the mind is operating, the mind is simply a passive observer. Things truly exist out there. Independent of my mind and I simply come to know them. This flower casts this aspect and it's reflected in the mirror of my mind. It exists independent of my mind. Just to contrast that with the high school, Madhyamika, the middle way school, they would say that the mind actively brings forth our lived experience. Report an error in the passage at 1:13:37 Highlight the passage at 1:13:37

1:14:14 It is continually bringing forth our lived world. It is a participatory universe. My mind is very much involved in bringing forth the existence of that flower. Report an error in the passage at 1:14:14 Highlight the passage at 1:14:14

1:14:32 It has a nature, but it is dependent upon my mind for it to be a flower. It's dependent upon language. It's dependent upon conceptuality, my thinking of it as such. So we can see the difference in the fundamental orientation. It's not. Report an error in the passage at 1:14:32 Highlight the passage at 1:14:32

1:14:50 One is saying it has the satanic school, the sūtra school, that the flower simply exists out there. It has its own nature, independent of my mind. My mind is simply a passive observer, just like a mirror, and I simply reflect it. And that reflecting is what we mean by knowing. Minds know things. We're going to study that. Whereas Madhyamika, the middle way of school, say, no, things do not exist independent of my mind. Report an error in the passage at 1:14:50 Highlight the passage at 1:14:50

1:15:17 They're not my mind. I'm not fabricating. I'm not hallucinating. There is something there, but that something is dependent upon my mind conceiving of it. It's dependent upon language. Report an error in the passage at 1:15:17 Highlight the passage at 1:15:17

1:15:30 So we participate. This is much more in keeping with the modern thinking in physics, for example. The observer affecting the system, they're observing. The system does not exist independent of the observer. But having said that, I just want to give you a sense of the model that we're looking at. Most of what we say is in complete agreement. There will be some minor disagreements. Maybe we can touch upon those. Report an error in the passage at 1:15:30 Highlight the passage at 1:15:30

1:16:09 Okay, I'm giving you some of the ground rules here. Report an error in the passage at 1:16:09 Highlight the passage at 1:16:09

1:16:26 Any questions so far? want your money back or anything like that? Report an error in the passage at 1:16:26 Highlight the passage at 1:16:26

1:16:37 you very much. Okay. Report an error in the passage at 1:16:37 Highlight the passage at 1:16:37

1:16:59 we, though? Report an error in the passage at 1:16:59 Highlight the passage at 1:16:59

1:17:02 actually Googled it. a Report an error in the passage at 1:17:02 Highlight the passage at 1:17:02

1:17:11 quite an interesting area, actually. And it's important. Report an error in the passage at 1:17:11 Highlight the passage at 1:17:11

1:17:24 Margaret mentioned that she got our text. beforehand. She's been looking at it for a month, and I sympathize with her. Report an error in the passage at 1:17:24 Highlight the passage at 1:17:24

1:17:48 No, no, no. Report an error in the passage at 1:17:48 Highlight the passage at 1:17:48

1:17:57 That's why we make it so difficult. Yeah, to be honest, I think the way this text is presented is overly difficult. As we did with Last term, we're going to give an overview. First off, we don't have that much time. I'm not saying we aren't going to go into it extensively, but not to the extent of detail that maybe the subject matter warrants. Report an error in the passage at 1:17:57 Highlight the passage at 1:17:57

1:18:36 It's not to say this can't be gone into again in the future. I've studied it a few times. This is the nature of the studies. Report an error in the passage at 1:18:36 Highlight the passage at 1:18:36

1:18:48 Each time you go back to it, you understand it in a more refined way. It would be a little hubris to think that you can get all this at the first go. A bit arrogant, I think. But how many said that? This book is an actual monastic text that's used in the training of monks and nuns. In the Buddhist tradition, when they come to this subject, they would already have been debating for about three years. Report an error in the passage at 1:18:48 Highlight the passage at 1:18:48

1:19:32 And the reason I say that is a lot of what you don't understand is in the text. Report an error in the passage at 1:19:32 Highlight the passage at 1:19:32

1:19:43 Some of the material is presented in boxes. We're not going to look very much at that. being there are Report an error in the passage at 1:19:43 Highlight the passage at 1:19:43

1:19:52 Those are debates, okay? And some of them are so, yeah, we won't grow. You know, they're debating grammar. I mean, I've given you two handouts on debate. Report an error in the passage at 1:19:52 Highlight the passage at 1:19:52

1:20:16 This will give you an overview of debate. I don't know if you're interested, and if you are, we can go into it a little bit about debate. Report an error in the passage at 1:20:16 Highlight the passage at 1:20:16

1:20:29 I went to, in India, I attended the Buddhist School of Dialectics, or sometimes properly known as the Buddhist School of Dramatics, where we debated, you know, we would have a lecture for about an hour and a half, and we would spend about three hours debating the subject matter of the lecture, creating doubts, challenging. Report an error in the passage at 1:20:29 Highlight the passage at 1:20:29

1:21:00 In various ways, it's really a very profound and fascinating way of approaching studies and coming to new understandings and unearthing your own misconceptions, which quite often you are never aware of, your assumptions, which aren't based upon anything. So it's a valuable learning tool. It does require practice in order to make use of it. Report an error in the passage at 1:21:00 Highlight the passage at 1:21:00

1:21:34 So this will give you some understanding about what debate is about. This is for your interest. If you do want to go talk about debate, we can talk about debate. Report an error in the passage at 1:21:34 Highlight the passage at 1:21:34

1:21:47 If you have some questions about that, I'm happy to go into it. I wasn't going to present debate. So having said that, the material which is in the boxes, if you want to look at it, having read these handouts, And if you want to bring up questions, I'm happy to work with you on them. But I don't think the debates are all that important. Report an error in the passage at 1:21:47 Highlight the passage at 1:21:47

1:22:17 I want to give you what I think are the important points, what's useful to know. I think that would be most worthwhile. So I'm just suggesting that perhaps in the course of looking at Report an error in the passage at 1:22:17 Highlight the passage at 1:22:17

1:22:39 Studying the text, you can overlook the box material, and then there's other material which is not presented in the box. That's what we're going to concentrate on. The debate surround, they're associated with this material, but there's just a way of looking at it, a way of approaching, studying it. We can study it in another way as usefully. Report an error in the passage at 1:22:39 Highlight the passage at 1:22:39

1:23:08 And I think it'll work well for ourselves. Okay, so we're going to use that text. I've mentioned in part of the handout there was a suggested reading, as I mentioned. This book is mentioned, which covers awarenesses and knowers. You know, this idea of epistemology, but from both neurobiological and cognitive. Report an error in the passage at 1:23:08 Highlight the passage at 1:23:08

1:23:40 But also from a traditional Tibetan presentation. So it's quite interesting from that point of view. Report an error in the passage at 1:23:40 Highlight the passage at 1:23:40

1:23:50 This is a book. Let's see if I can find a handout. Suggested reading handout. Report an error in the passage at 1:23:50 Highlight the passage at 1:23:50

1:24:13 Okay, I don't know if I have that one or not. Report an error in the passage at 1:24:13 Highlight the passage at 1:24:13

1:24:20 Maybe I don't. This book is... May I buy that for a moment? Report an error in the passage at 1:24:20 Highlight the passage at 1:24:20

1:24:30 So I'm sure there's a lot more literature, but this is the literature that I have found. It's helpful for myself and my studies. But this book, you can download this on the web. It's done by a Western monk by the name of Tenzin Donggak. And it's free. And the website is listed on... So you find this... The only problem with this is you find it's quite accessible. Report an error in the passage at 1:24:30 Highlight the passage at 1:24:30

1:25:06 He's simplified it. He teaches, I think, at a center in Germany. So I highly recommend it. He knows what he's talking about. The only difficulty with his book is some of his terms are different than the ones that we're going to be working with. And that may confuse you. I'm sorry. Some of the terminology hasn't been completely settled, the translation from Tibetan into English. Report an error in the passage at 1:25:06 Highlight the passage at 1:25:06

1:25:32 So some of the terms, at least one term particularly. It may lead to some confusion. But by all means, you might want to download this off the web. Report an error in the passage at 1:25:32 Highlight the passage at 1:25:32

1:25:47 Actually, I had hoped. A couple months ago, they had a bunch of these for free. And I asked Claudio if we could get more of them. He said he didn't know. He said somebody just dropped them off, a box of them. But I did check. These are for free distribution. I don't know if Claudio didn't know how to get the free distribution. It's called A Drop from the Ocean of Consciousness. Report an error in the passage at 1:25:47 Highlight the passage at 1:25:47

1:26:17 It's the second one from the bottom there. But it is online. Report an error in the passage at 1:26:17 Highlight the passage at 1:26:17

1:26:27 You can download it. You can print it out. I don't know how you could actually. You might be able to send away for a copy. Report an error in the passage at 1:26:27 Highlight the passage at 1:26:27

1:26:39 Claudio wasn't sure how to go about that. He's our secretary. You know, maybe we could close. Report an error in the passage at 1:26:39 Highlight the passage at 1:26:39

1:26:44 So you might want, anyway, I'm just giving some ideas about the possibilities of reading material. Report an error in the passage at 1:26:44 Highlight the passage at 1:26:44

1:26:57 Yeah, I guess it's more or less the rest of it's fairly self-explanatory. Okay, yeah. Report an error in the passage at 1:26:57 Highlight the passage at 1:26:57

1:27:11 So what I'm saying is it's not necessary to go to any of the suggested reading. You may wish to for your own expanded idea. The checkup to see whether I'm misleading you and so forth. But I think just using our basic text and the explanation around it, I think we're going to look at the subject, I think, in a very useful and thorough fashion. Report an error in the passage at 1:27:11 Highlight the passage at 1:27:11

1:27:40 But Report an error in the passage at 1:27:40 Highlight the passage at 1:27:40

1:27:44 don't worry about the debate. If you look at that debate, you may end up like Margaret. Report an error in the passage at 1:27:44 Highlight the passage at 1:27:44

1:27:54 find the language was developed. There was a Tibetan language prior to the transmission of Buddhism to Tibet, but they did develop the language vocabulary in order to facilitate the transmission and the translation from the Sanskrit canon into Tibetan. So a lot of the language is tailored just as a philosophically orientated language. It was tailored for this translation of the... Report an error in the passage at 1:27:54 Highlight the passage at 1:27:54

1:28:28 Of the Buddhist doctrine into Tibetan language. And it's so much easier in Tibetan than it is in English. I don't know why. It's just clear. It's very clumsy in English, I think. Anyway, so these debates in Tibetan, once you become acquainted with the debate format and so forth, they flow very nicely. Report an error in the passage at 1:28:28 Highlight the passage at 1:28:28

1:28:58 But I really would sympathize. With anyone trying to work through some of these debates in English, they're really very obtuse, obtuse, obtuse. Okay? Report an error in the passage at 1:28:58 Highlight the passage at 1:28:58

1:29:17 Thinking out of the box? Okay. So don't think out of the box. Okay? So shall we begin? We're going to look at page 7. Any questions about anything so far? We've got 25 more minutes before you... You can't get your money back for the evening. So we're looking at the subject matter is awarenesses and knowers. Report an error in the passage at 1:29:17 Highlight the passage at 1:29:17

1:29:59 It is representing an epistemological model of mind, what it means to know and the various ways of knowing. The text was written by page Report an error in the passage at 1:29:59 Highlight the passage at 1:29:59

1:30:15 7. Report an error in the passage at 1:30:15 Highlight the passage at 1:30:15

1:30:21 So we're going to... Report an error in the passage at 1:30:21 Highlight the passage at 1:30:21

1:30:26 Begin by dividing all of existences into a division of two, objects and object possessors. Object possessors, that's weird. Anyway, I mean, the title of this is off-putting, Explanation of the Presentation of Objects and Object Possessors. Object possessors, we might use the word subject. Report an error in the passage at 1:30:26 Highlight the passage at 1:30:26

1:30:58 An object possessor is a subject. You have subjects and objects. But object possessor is much more literal. So we can divide up everything. Report an error in the passage at 1:30:58 Highlight the passage at 1:30:58

1:31:12 We can think of tables, cars, people, consciousnesses. They're either an object or they're an object possessor. They're either a subject or an object. There's nothing which is... If it exists, it must be either... A subject or an object. So we're approaching our understanding from this point of view. First, we're going to very briefly go into objects. Report an error in the passage at 1:31:12 Highlight the passage at 1:31:12

1:31:44 An object just means an existence, something which is known. Report an error in the passage at 1:31:44 Highlight the passage at 1:31:44

1:31:53 In our own system concerning the first from among the two objects and object possessors or subjects, the definition of an object. Report an error in the passage at 1:31:53 Highlight the passage at 1:31:53

1:32:03 I bet you've never come across it. something of this nature, have you? That which is known by an awareness. That which is known by an awareness. And we're going to try to understand what it means to know and what an awareness is. But just for now, like my awareness, I have an awareness of that flower. That which is known by my awareness is that flower. So that's an object. Report an error in the passage at 1:32:03 Highlight the passage at 1:32:03

1:32:38 The flower is an object. This table is an object. So whatever is known by an awareness, if it isn't known by an awareness, it's not an object. If it's not known by an awareness, it doesn't exist. Maybe that's an interesting point. Some people talk about, well, there are some things that are unknown. Report an error in the passage at 1:32:38 Highlight the passage at 1:32:38

1:33:02 Well, from the point of view of Buddhism, if we don't know about it, it doesn't exist. It doesn't make sense to speculate that there are things that we don't know about things which are unknown or unknowable. It is not to say that I don't know what the back of my head looks like, but it can be known. Report an error in the passage at 1:33:02 Highlight the passage at 1:33:02

1:33:23 I don't have to know it for it to exist, but it's known in general. So that's almost what we mean by an existent, that which is known. Report an error in the passage at 1:33:23 Highlight the passage at 1:33:23

1:33:37 Mind is central in Buddhism. That which is known by awareness. So when we divide objects, this is a very unusual and interesting way of dividing objects. There are three. Report an error in the passage at 1:33:37 Highlight the passage at 1:33:37

1:33:53 Appearing objects, determined objects, and objects of engagement. Report an error in the passage at 1:33:53 Highlight the passage at 1:33:53

1:34:06 So the Report an error in the passage at 1:34:06 Highlight the passage at 1:34:06

1:34:18 appearing object of a particular awareness and apprehended object of that awareness are synonymous. So again, we won't... Initially get bogged down in some of these terms, but when they come up we'll begin to analyze them. Report an error in the passage at 1:34:18 Highlight the passage at 1:34:18

1:34:39 Okay, let's try to understand what an appearing object is and what a determined object is and what an object of engagement are. There's three types of objects. Whatever is an established base. So an established base is just a synonym for an existent. This table is an established base. This book is an established space. I am an established space. You are an established space. This building is an established space. It's just a synonym for an existent. It's necessarily an appearing object. Report an error in the passage at 1:34:39 Highlight the passage at 1:34:39

1:35:11 So consciousness, objects appear to our consciousness. Report an error in the passage at 1:35:11 Highlight the passage at 1:35:11

1:35:21 Not everything that appears to our consciousness necessarily exists. We do have wrong consciousness. We do have hallucinations and so forth. When you're walking down the street at night and you... You see a movement in the bush and there appears to be a person and it turns upon closer investigation to be a bush. Report an error in the passage at 1:35:21 Highlight the passage at 1:35:21

1:35:44 That appearing object was not inexistent. That object which appeared was not inexistent. This is because whatever is a functional thing, it says thing. Report an error in the passage at 1:35:44 Highlight the passage at 1:35:44

1:35:58 We're getting introduced to a lot of vocabulary here. A thing. A thing. Report an error in the passage at 1:35:58 Highlight the passage at 1:35:58

1:36:06 Is a technical term, believe it or not. Report an error in the passage at 1:36:06 Highlight the passage at 1:36:06

1:36:18 Okay, so it actually is short for a functional thing. Okay? We can divide existences into a division of two. There are things, or functional things, and there are permanent phenomena. Permanent phenomena which do not perform a function, which are not things. Report an error in the passage at 1:36:18 Highlight the passage at 1:36:18

1:36:50 Anything which is produced by causes and conditions, anything which is impermanent, anything which is able to perform a function is a thing. This table is a thing. This book is a thing. I am a thing. This building is a thing. Consciousness is a thing. Report an error in the passage at 1:36:50 Highlight the passage at 1:36:50

1:37:11 So they're able to perform a function. They're able to do work. They're brought about by causes and conditions. There is another type of phenomena which are permanent phenomena. Permanent phenomena are simply constructs of the mind. Report an error in the passage at 1:37:11 Highlight the passage at 1:37:11

1:37:33 They're not able to perform a function. They're simply, we have ideas about, they only exist in the realm of the mind in terms of our ideas about things. Report an error in the passage at 1:37:33 Highlight the passage at 1:37:33

1:37:45 Like a triangle. Report an error in the passage at 1:37:45 Highlight the passage at 1:37:45

1:37:51 It's an abstract idea. It's not able to perform any particular function. There are a few permanent phenomena. There are things like unconditioned space. Report an error in the passage at 1:37:51 Highlight the passage at 1:37:51

1:38:08 Unconditioned space. That is to say, the absence of obstructive contact. The fact that I can move my arm is due to the presence of space. That space wasn't there. But it's just an idea. It's not an object of we can't really see it, taste it, smell it, and so forth. So we're getting at a way of viewing objects here. One of them is things which are able to perform functions, which arise from causes and conditions. Report an error in the passage at 1:38:08 Highlight the passage at 1:38:08

1:38:51 But there are other areas of phenomena. Which are just fabrications of our mind, which exist. We can't say triangles don't exist, but they're not able to perform any particular function. Space isn't able to perform any particular function. Selflessness, it can't produce any function. It exists, but it's just an invention of the mind, as it were. A concept. Report an error in the passage at 1:38:51 Highlight the passage at 1:38:51

1:39:27 Okay? Good. So we have phenomena, existences, what we call established bases, which can do work, can function. We can see them, we can smell them, we can taste them. And there are these other types of phenomena, which are merely abstractions, which are only the objects of our conceptual consciousness, our thought consciousnesses. Report an error in the passage at 1:39:27 Highlight the passage at 1:39:27

1:39:58 Let's see how this plays out in this paragraph here. Report an error in the passage at 1:39:58 Highlight the passage at 1:39:58

1:40:04 They're non-functional. Well, we don't want the thing. We're going to reserve the word thing for... I mean, it's not a very descriptive word, is it? And in Tibetan, it's that which is able to perform a function. There's no word in the English language. They came up... Let's call that a thing. Report an error in the passage at 1:40:04 Highlight the passage at 1:40:04

1:40:31 A non-thing or something? A non-thing? We will do it. Report an error in the passage at 1:40:31 Highlight the passage at 1:40:31

· · · silence, 1 minute

1:40:39 So the definition of a thing is that which is able to perform a function. It's not just an idea in our mind. It exists in the world out there. So what does this mean? Whatever is an established base and existent is necessarily an appearing object. So we're trying to understand what do they mean by appearing object? This is because whatever is a thing, Is necessarily the appearing object of a direct perceiver? So they're assuming that we don't even know what a direct perceiver is yet, do we? So they're telling us this and we don't even... Report an error in the passage at 1:40:39 Highlight the passage at 1:40:39

1:41:21 This comes up later. I shouldn't talk like this. Direct perceivers. We're going to go into this extensively. This is an important area. There are two ways that we can divide consciousness. Into conceptual consciousnesses and non-conceptual consciousnesses. Conceptual consciousnesses and non-conceptual consciousnesses. Report an error in the passage at 1:41:21 Highlight the passage at 1:41:21

1:41:53 What do I mean by that? Report an error in the passage at 1:41:53 Highlight the passage at 1:41:53

1:41:58 Conceptual consciousness can understand an object, but they understand it not by the force of the object itself. And remember I said that the mind is almost like a passive observer. Report an error in the passage at 1:41:58 Highlight the passage at 1:41:58

1:42:15 It is the objects which, by the force of the object itself, we come to understand them. Report an error in the passage at 1:42:15 Highlight the passage at 1:42:15

1:42:23 So a conceptual consciousness understands objects, but not by the force of the object, but by way of our idea about the object. Report an error in the passage at 1:42:23 Highlight the passage at 1:42:23

1:42:42 Not quite projection, but we could use a lot of different terms. Our idea about it. A representation of the object, or what is mostly what we'll be using in this text is a mental image. Report an error in the passage at 1:42:42 Highlight the passage at 1:42:42

1:43:00 We understand things by way of our idea about them, by way of a mental image about them, by way of a representation, not by the force of the object itself. For example, I can... Report an error in the passage at 1:43:00 Highlight the passage at 1:43:00

1:43:21 I have a rough idea. Has anybody here been to this Nama city, some strange, San Diego, Chile? Report an error in the passage at 1:43:21 Highlight the passage at 1:43:21

1:43:32 Yeah, okay. So you have some idea about San Diego, Chile, maybe. Not much, probably. Okay. It's in Chile. People speak Spanish. It's probably got high buildings. So I have a very, pretty rudimentary, if any, rough idea of what San Diego, Chile is like. Or maybe New York City, okay? Maybe. I can understand a little bit about that by way of my idea about San Diego Chayana or New York City. Report an error in the passage at 1:43:32 Highlight the passage at 1:43:32

1:44:08 So I'm understanding the object by way of a mental image. As I learn more, if I studied a book... about Chile and I understood more about and it describes The more I would learn, the more refined my idea would become, my mental image. It has a population of 14 million people and it has this area and this area, the industrial area. Report an error in the passage at 1:44:08 Highlight the passage at 1:44:08

1:44:35 My idea about San Diego, Chile is becoming more and more refined, more in keeping with its actual thing itself. I'm beginning to understand. What San Diego, Chile, I don't know why I used that example, is all about by way of my idea about it. And as I refine my idea, my mental image, my representation, it begins to match the actuality more and more. But still, I'm understanding it via, by way of, my idea about it. Report an error in the passage at 1:44:35 Highlight the passage at 1:44:35

1:45:08 We do this all the time. Tell me about your new husband. Oh, he's like this, like this. Oh, I see. Sounds like a nice guy. I'm understanding he's a nice guy by way of my ideal that's forming in my mind. I haven't met him. Now, what happens when I meet him? Oh. Report an error in the passage at 1:45:08 Highlight the passage at 1:45:08

1:45:35 Then we have direct perception. I'm no longer understanding the object by way of my idea about it, but by the force of the object itself. Report an error in the passage at 1:45:35 Highlight the passage at 1:45:35

1:45:46 You can tell me, I don't even know what the name of the kind of flower this is. I can understand, you know, somebody, a botanist could tell me all about this flower. It's red and I'm developing a picture of it, what it smells like, where it comes from, my idea. Oh, I get an idea what that flower is like. And then he said, oh, well, here, let me show you one. Ah, that's what it is. There I'm understanding it by the force of the object itself. Report an error in the passage at 1:45:46 Highlight the passage at 1:45:46

1:46:16 That's direct perception. It's direct because it's bare. It's not by way of my idea, but by the power of the object itself. Understand? So that's a non-conceptual consciousness. Direct perception, perceiving by the force of the object itself as opposed to understanding the object by way of my idea about the object. Report an error in the passage at 1:46:16 Highlight the passage at 1:46:16

1:46:40 These are two really important ways that we understand and we use these ways of understanding every day. By way of my idea about it. You know, it's like when you fall in love. You get married. And after a while, what quite often happens in a kind of romantic relationship is one person turns to the other and says, well, you know, you aren't quite the person I thought you were. Report an error in the passage at 1:46:40 Highlight the passage at 1:46:40

1:47:21 And they never were. We had an idea. Quite often we fall in love with our ideas about people, and then the reality begins to break through, and we have to begin to readjust the nature of our relationship. Report an error in the passage at 1:47:21 Highlight the passage at 1:47:21

1:47:36 So we understand. It's a very important way to understand. It's a valid way of understanding through our ideas. The more that we study, the more we refine our ideas. We begin to hone it down until it almost matches. Report an error in the passage at 1:47:36 Highlight the passage at 1:47:36

1:47:56 In this, we went through this stream of coming to a correct understanding, a direct perception. We went through an inferential through the power of fact. Inference through the power of fact. That's simply where we're finding our idea about what it is like. What is selflessness like? And you really have to study it. You have to experiment with it, investigate it, reason it out. Report an error in the passage at 1:47:56 Highlight the passage at 1:47:56

1:48:24 And you begin to hone your eye on more and more. And then finally, finally, you understand it not by your way or by your idea about it, not conceptually, not a thought consciousness, but directly, a direct perception by the nature. You actually, by the very force of the nature of the object itself, you understand it directly. Okay? So, we're going to play, you know, this is a lot of information. Report an error in the passage at 1:48:24 Highlight the passage at 1:48:24

1:48:56 We're going to go through this more and more. This is because whatever is a thing is necessarily the appearing object of a direct perceiver. The appearing object of a direct perceiver. By direct perceiver, we're going to go into the divisions of direct perceivers. But just for now, by way of example, an eye direct perceiver. Report an error in the passage at 1:48:56 Highlight the passage at 1:48:56

1:49:16 An eye consciousness perceiving the flower. That's a direct perceiver. It understands the flower not by way of an idea, a mental image, but by the force of the object itself. What is the appearing object to that eye consciousness apprehending flower? It is the flower. The flower is the appearing object of a direct perceiver. Report an error in the passage at 1:49:16 Highlight the passage at 1:49:16

1:49:42 Okay? I know that we're going to go over this again and again. The flower is the appearing object of the direct perceiver apprehending flower. But what about a conceptual consciousness? What is the appearing object to... A conceptual consciousness, a thought consciousness, apprehending a flower. What do you think? What would be the appearing object to a thought consciousness apprehending a flower? Report an error in the passage at 1:49:42 Highlight the passage at 1:49:42

1:50:18 What do you think? Report an error in the passage at 1:50:18 Highlight the passage at 1:50:18

1:50:23 If you close your eyes, think of a flower. What's the appearing object? Report an error in the passage at 1:50:23 Highlight the passage at 1:50:23

1:50:38 Okay, yeah, good, yeah, good. what? Report an error in the passage at 1:50:38 Highlight the passage at 1:50:38

1:50:45 The appearing object is a mental image of a flower. I can think of my room at home, the desk, computer. The appearing object is a mental image of my computer, my desk. So a thought consciousness, so it says here, whatever is permanent is necessarily the appearing object of a conceptual consciousness. Report an error in the passage at 1:50:45 Highlight the passage at 1:50:45

1:51:11 Mental images are permanent. Report an error in the passage at 1:51:11 Highlight the passage at 1:51:11

1:51:21 They do not arise in dependence upon causes and conditions. They do not disintegrate momentarily. My idea, you know, I have an idea of the dog next door, mental image of a dog next door. That mental image doesn't need to be fed. It doesn't age. It's static, fixed. Good dog. Never goes to the vet. Report an error in the passage at 1:51:21 Highlight the passage at 1:51:21

1:51:52 So a mental image is a permanent phenomenon. But you have to understand, by permanent phenomenon, within Buddhist logic, it means not momentary. Report an error in the passage at 1:51:52 Highlight the passage at 1:51:52

1:52:07 Not momentary. The word permanent and impermanent in Buddhism have different meaning than they generally do. Just to complicate your lives a little bit. Impermanent means changing. It doesn't mean that it has an end. It means it's changing from moment to moment. This flower is changing from moment to moment. Report an error in the passage at 1:52:07 Highlight the passage at 1:52:07

1:52:34 That's its subtle impermanence. There's a gross impermanence. It wilts, it dies. But the subtle impermanence means it's arising, abiding and ceasing momentarily. It's momentarily disintegrating. It keeps arising momentarily, abiding and ceasing. Moment by moment. That's the meaning of impermanent. It could last forever, but it's still impermanent because we don't mean whether it has a beginning or an end. Report an error in the passage at 1:52:34 Highlight the passage at 1:52:34

1:53:05 Permanent means it's static, it's fixed, it's unchanging. It may only last a moment, but during that moment it doesn't change. So it's static, it's fixed. So my idea about a triangle, that triangle doesn't change. My idea... My mental image is fixed, is static. I might drop that and make use of a new mental image. Report an error in the passage at 1:53:05 Highlight the passage at 1:53:05

1:53:38 According to new information coming in, I change the mental image. The mental image is a different one, but it doesn't undergo a momentary change. A mental image is permanent, fixed, static, unchanging. Therefore, it's said to be permanent. So the mental image... The appearing object, whatever is permanent, is necessary. The appearing object of a conceptual consciousness. Report an error in the passage at 1:53:38 Highlight the passage at 1:53:38

1:54:11 Don't throw anything at me. Report an error in the passage at 1:54:11 Highlight the passage at 1:54:11

1:54:22 A permanent thing can have a beginning and an end. It can have no beginning, no end. It can have either. It has nothing to do with beginning and ending. A permanent, for example, yeah. Report an error in the passage at 1:54:22 Highlight the passage at 1:54:22

1:54:49 So that way of thinking about what we mean by permanent and impermanent, we have to set that aside. Report an error in the passage at 1:54:49 Highlight the passage at 1:54:49

1:55:01 Okay, okay. Momentary. Momentary and non-momentary. Changing and non-changing, if you like. So mental images are non-changing, non-momentary. Flowers, tables, people are all momentary, are all changing. Report an error in the passage at 1:55:01 Highlight the passage at 1:55:01

1:55:29 No, it's not important. Don't get discouraged. I'm probably confusing you. But it's just we're just introducing into some technical. Report an error in the passage at 1:55:29 Highlight the passage at 1:55:29

1:55:43 Yeah. Report an error in the passage at 1:55:43 Highlight the passage at 1:55:43

1:55:49 What? Yeah. I can appreciate that. And so don't feel it. A couple weeks from now, you're just becoming accustomed to. Some of the vocabulary and some of the ways that the nature of the presentations and so forth. It's not all that bad. I mean, a lot has to do with my inability to explain it clearly. Report an error in the passage at 1:55:49 Highlight the passage at 1:55:49

1:56:24 I'm struggling up here. Report an error in the passage at 1:56:24 Highlight the passage at 1:56:24

1:56:32 Anyway, it'll become clear. So be patient, okay, with me and with the subject matter. but is it? Report an error in the passage at 1:56:32 Highlight the passage at 1:56:32

1:56:26 out there. Report an error in the passage at 1:56:26 Highlight the passage at 1:56:26

1:56:30 ha, ha, ha. Report an error in the passage at 1:56:30 Highlight the passage at 1:56:30

1:56:38 It's really worthwhile, and I think you'll find it interesting and fun eventually. Okay, so just one thing. If you would read pages, Report an error in the passage at 1:56:38 Highlight the passage at 1:56:38

1:57:01 you know, if you have seven, page seven, page ten, and twelve and thirteen. Seven, ten, bottom of twelve, and thirteen. Report an error in the passage at 1:57:01 Highlight the passage at 1:57:01

1:57:22 I think that's plenty. You might want to read those two articles on debate. Report an error in the passage at 1:57:22 Highlight the passage at 1:57:22

1:57:31 Just to familiarize yourself with the debate format, maybe we can talk a little more about that. Please, it's worth Report an error in the passage at 1:57:31 Highlight the passage at 1:57:31

1:57:48 the effort. You have to be a little bit... we may, you know, we can Report an error in the passage at 1:57:48 Highlight the passage at 1:57:48

1:57:54 Yeah, Report an error in the passage at 1:57:54 Highlight the passage at 1:57:54

1:58:19 sure, Report an error in the passage at 1:58:19 Highlight the passage at 1:58:19

1:58:35 sure. and with me, but I think you'll be rewarded in the end. Report an error in the passage at 1:58:35 Highlight the passage at 1:58:35

1:58:04 So let's dedicate the energy that we've created together. Report an error in the passage at 1:58:04 Highlight the passage at 1:58:04

1:58:13 I just changed one word. Report an error in the passage at 1:58:13 Highlight the passage at 1:58:13

1:58:35 I just changed, I just added one word. Practices? Yeah, that's all. Report an error in the passage at 1:58:35 Highlight the passage at 1:58:35

1:58:46 The rest is exactly the same. Report an error in the passage at 1:58:46 Highlight the passage at 1:58:46

1:59:00 And if you would please, I think you could look at quiz one and see what it does for you. Report an error in the passage at 1:59:00 Highlight the passage at 1:59:00

1:59:18 There'll be quizzes and quiz answers given out. Report an error in the passage at 1:59:18 Highlight the passage at 1:59:18

1:59:37 May all beings everywhere, plagued by sufferings of body and mind. Attain an ocean of happiness and joy by virtue of my merits. May no living creatures suffer, commit evil or fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 1:59:37 Highlight the passage at 1:59:37

2:00:02 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drink. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Whatever diseases there are in the world, may they never occur again. Report an error in the passage at 2:00:02 Highlight the passage at 2:00:02

2:00:33 May the frightened cease to be afraid and those bound be freed. May the powerless find power and may people think of benefiting each other. For as long as space remains, for as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. Through these skillful actions may I quickly become an awakened spiritual master and lead each and every living being to that awakened realm. Report an error in the passage at 2:00:33 Highlight the passage at 2:00:33

2:00:59 May the supreme jewels of the awakened heart and mind that have not arisen arise and grow. And may those that have arisen never diminish but increase more and more. In the land circled by snow mountains, you are the source of all happiness and well-being. Powerful Chenrizi Tenzin Gyatso, please remain until the end of cyclic existence. Report an error in the passage at 2:00:59 Highlight the passage at 2:00:59

2:01:28 Thank you for your patience. Report an error in the passage at 2:01:28 Highlight the passage at 2:01:28

2:01:56 been standing. Report an error in the passage at 2:01:56 Highlight the passage at 2:01:56