Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 105-minute teaching, Geshe Kyab reviews and elaborates on the three principal aspects of the path: renunciation, bodhicitta, and the correct view of emptiness. He begins by emphasizing that understanding emptiness, even intellectually, produces great merit, and stresses the necessity of consistent daily practice rather than sporadic meditation. Renunciation, he explains, means releasing attachment to worldly concerns—gain and loss, praise and degradation, pleasure and pain—not necessarily abandoning family and friends, but developing equanimity toward all beings. He then explores bodhicitta, the altruistic mind of enlightenment, which arises from understanding that all sentient beings have been our mothers in past lives; two methods for generating it are the seven causes and effect and the exchange of self and others. Finally, Geshe Kyab returns to emptiness and dependent origination, emphasizing they must be realized spontaneously and inseparably: things are empty precisely because they depend on causes, conditions, and parts. Throughout, he addresses the Western student mind, contrasting Buddhist philosophy with psychology and explaining why the path requires long-term commitment and proper instruction.
File metadata (for organising)
File: 2016 12 13.mp3
UUID: d3f430fb-fe73-4147-bc73-2b5575974435
Teacher: Geshe Kyab
Collection: Geshe Kyab Three Principal Aspects (Geshe Kyab)
Date: 2016-12-13
Recorded at: Buddha House Adelaide
Duration: 105.1 minutes
Words: ~11,103
Good evening, everyone. Good. Look at the page thirty four, please. I go for refuge until I’m enlightened. Supreme Mahāsattva I, the practice of giving and other perfections, may I become Buddha to benefit all sentient beings. English.
May all sentient beings have happiness in the causes of happiness. May all sentient beings be free from suffering in the causes of suffering. May all sentient beings be inseparable from happiness that is free from suffering. May all sentient beings abide in equanimity, free from attachment for friends and hatred for the enemies. Page thirty five, seven limb prayer.
English. Reverently, I prostrate with my body, speech. I present clouds of every type of offering as you imagine. I declare all my negative actions accumulated since the beginning of this time, rejoice in the merit of all holy ordinary beings, please remain until the end of cyclic existence and turn the wheel of dharma for living beings. I dedicate my own merits and those of all others to great enlightenment.
Short mandala offering. English. This ground adorned with the essence of Mount Meru and flowers, the four continents, the sun and the moon. Imagine this is Buddha fields offered to you. May all sentient beings enjoy this pure land.
Mantra, please. Thank you. Okay, today is I will going to review the three principal aspects of the path. Actually, is finished last week. So today is the last Tuesday class until mid January.
Of course, there would be Thursday class, one more Thursday class, and Sunday class. Yeah. Yes. Next Thursday, Seven Point Mind Training, which is the last class, December fifteenth. Then we have, I’m talking my class, and Sunday which is eighteenth.
And then until mid January, I think. So last week we talked about the most important part of three principles, which is the correct view or right view all about the emptiness. So, is very important to, even though beginning emptiness, of course it’s very difficult to understand emptiness insightly, means practice perspective. But at least if you try to understand the intellectual perspective, beginning, which is also good. Then mentoring is the you need to do this meditation of emptiness or selflessness, you know.
But just little having idea or notions about the emptiness is the, some of the books say, it’s huge merits and huge, you know, sort of virtues or the great benefit because you are not only just thinking about, just, you know, ordinary subject, you know, or the topics. You are really trying to concentrate this profound view which is all about the emptiness, and dependent arising emptiness, you know. So that’s why it’s a great benefit. But then if you do intellectually, let’s say if you do understand the emptiness, how to meditate, and if you bring that, you know, it is insightly, if you really know and try to meditate insightly, I think then it’s a tremendous benefit and merits. I will repeat again, in Buddhism, merits are very, very important.
Merit is still very important. So we must accumulate a lot of merit. Know, merits are decreasing every day. We need to generate more merits? Of course, I’m not saying that in order to generate the merits, you must meditate emptiness.
That’s not my point. There are many small creatures coming somewhere. Get out. Don’t disturb me. Yeah.
You are accumulating negative karma. Get out. They merits. Yeah. Pujas.
Different pujas. Different merit fields. There are two merits. Accumulation of merits and wisdom merits. Like most of these merit fields, any meditation, especially the emptiness, these are the insight meditation.
That’s the wisdom merits. But the accumulation of merits is the practice of generosity, for instance. Know, kind of merits are called the accumulation of merits. Just here are your accumulating merits. The wisdom merits is the insight.
But of course, both you are accumulating merits, but they divide it like that. One is the accumulation of merits and second one is the wisdom merits like that. But both are very important, especially insight one is the most important. Wisdom merits are very important. Anyway, so what I was saying is just the meditating emptiness, even though you may little, you know, understanding, it’s okay.
Because we need to start from small, you know, part of the emptiness or any meditation. So you need to start. If you don’t start yet, oh this is little small, still am not understanding. But you know, that is not the way you should be meditating and learning Buddha Dharma. There is no one million dollar if there is a one dollar is missing.
See? One dollar is very important in order to be a million dollar. So one, two, three, four, like this. So you need to start from the small part of the meditation or a practice. So then that gradually you need to do this meditation consistently.
Most important thing is the routine is very important. Many times people fail to meditate. I’m not talking about the only meditation of emptiness. I’m talking about the any kinds of meditation. Because meditation must meditate, you know.
In order to meditate, you need time, you need to schedule daily basis, which is, I was saying, routine consistently. Buddhism is not just the, oh, I receive big teachings today, or tomorrow, one hour, I will meditate, then I will be okay. I will get kind of a power or kind of a, you know, This is nonsense. You need to do this consistently, you know. Small short time.
Beginning short in a period of time, maybe fifteen minutes or half an hour for a while like that. Then sometimes you can do one hour like that. So you have to do. If you do have a kind of a conception to, you know, like a mini tradition, they do have kind of a conception, kind of a power coming from outside to you to cure you or help you. That’s different.
That’s another tradition, you know, they may believe into it. But in Buddhism, the power is within you. Know, power is within you. You do have power, but still that power is the kind of hidden, you know. So you work on it.
You need to bring it out. In order to do so, you need to practice. But not something that you are expecting from the outside. Or if I do this one or something is coming from the sky, you know, fall down to you and help you. Not like that.
So that’s why the Buddhism is more philosophy or psychology mean that. Just think about psychology. Psychologists apply psychology so once a day tell you what to do after consultation with a psychologist, then you need to follow the instructions. Not something that you are expecting some kind of help from outside. No, between you.
Within you applying the instructions that you received from the psychologist, isn’t it? Then if you do follow the instructions that you received from the psychologist, then you can get help. Same thing here like that. So this point is the meditation of emptiness is the very, very unbelievable. And even though book is saying, just reciting the Heart Sūtra, Sherab Nyingpo, just reciting the Heart Sūtra, you know, just I’m I’m not saying meditating.
Just reciting the Heart Sūtra is also the great merits. So much merits you are accumulating. But then when you’re reciting Heart Sūtra, little, try to think what exactly the Heart Sūtra was saying, that’s going to be the double merits. Then next, if you really meditate, something that you understood about the Heart Sūtra, then that’s going to be the unbelievable kind of merits. See?
So that’s the last week, you know, all about the emptiness and also the depending origination or depending arising or depending origination. Depending origination and emptiness must be together. We cannot separate it. Like a Heart Sūtra says, form is emptiness. Emptiness is the form.
See? Form is not other than emptiness. Emptiness is not other than form. Same way, feeling, discrimination, compositional factor, consciousness, you need to apply the same thing. Form is emptiness.
Emptiness is form. This glass is emptiness. Emptiness is this glass. We are talking about the particular emptiness, which is the emptiness on the glass. Because emptiness is not just one particular emptiness.
Meaning of the emptiness is the same emptiness. But emptiness is also the, you know, overhead all existence, not only the impermanent or permanent, both existence, you know. Even though emptiness is emptiness also, emptiness of emptiness, like that. So, now when I say form is emptiness, emptiness form, we are talking particular emptiness that is the form’s, you know, nature is emptiness. That particular emptiness on the form, that’s we are talking about it.
Emptiness glass is emptiness, emptiness glass. So that means this particular emptiness is the we are talking about the emptiness on the glass. We are not talking the emptiness on the form or something else. See? But the meaning of the emptiness is the all same.
That’s not different for that. So now, depending origination or depending arising in emptiness. Depending arising in emptiness cannot separate it. Must be simultaneous, spontaneous. If you do understand the dependent arising and emptiness spontaneously, then the this one, Lama Tsongkhapa was saying, then now you really do have the understanding the emptiness.
Until then, no. Here is the If these two realizations are happening spontaneously without alternation, dependent arising and emptiness alone. If these two realizations are happening spontaneously without alternation and from merely seeing dependent relation as completely unbetraying, the definite ascertainment comes that completely destroys the way all objects are apprehended as truly existent. At that time the analysis of the ultimate view is complete. Ultimate view which is the now conventional view and ultimate view, then you are, your ultimate view is complete.
Otherwise, still if you depending arise, this depending arising, realization of depending arising, or then emptiness, if you separate it, then if you have kind of a view, then you are not yet, you know, the ultimate view is complete. So that’s why last week we talked about it. So that’s why the emptiness and selflessness, you know, Prāsaṇgika Mādhyamika’s perspective, it’s all same. But of course, then then then other tradition, other other Buddhist schools, they do talk about selflessness, which is a different type of selflessness. Their view of those selflessness are the maybe the you know subtle selflessness, but here is the mainly the the now here just this translation already said here, completely destroy the way all objects are apprehended as truly existent.
So that’s a now here is the truly existent. Grasping truly existent is the negation must be negated. Negation is the negation, something that you must be refuted. Because when you, you know, all these appearances appears as, you know, it’s truly existent or truly, you know, appears as it is true, existence or the intrinsic existence. It appears like that for us.
But then because of the it appears, why it appears like that? It appears, you know. But then we also do apprehend it all this existence, are they truly existent? That means we really grasp truly existent. Mentally we grasp.
It appears, same time we also grasp truly existent. All this truly existent. We grasp like this. Then the main problem arises. Appears as a truly existent, same time we also grasp.
But then this grasping mind is the mistaking mind. It is mistake. Why we are grasping as, you know, as it appears because of the ignorance. You know, ignorance that particular ignorance is the we are not talking of ignorance. There are different ignorance.
That particular ignorance is the opposite of wisdom understanding emptiness. Lack of meditation of emptiness. That’s a problem. But once you grasp truly existent, then then we grasp all these things are permanent also. Permanent.
So that’s why now all suffering arises. Little things happen. We are codonia tolerant. You know, like all also then generates this self-cherishing also. Same thing.
Cherishing, ego, ego grasping, all generates because of this negation that we could not negate it, which is the grasping truly existent. See? It’s huge. It’s huge, you know. But of course, it’s right away just meditating emptiness, realizing emptiness is difficult.
But as I said, small way, if you really think about seriously, help you, you know, look at the anger attachment. Once you grasp the true existence, we will grasp, you know, permanent. All things are like a permanent. We grasp that. This kind of view is already in here.
Of course, then the self-cherishing is there for us. Even grasping is there for us. The ignorance becomes more powerful. Thicker and thicker and thicker and thicker like that. Ultimate happiness is to forget it then.
Yes? That’s a Buddhist belief into it. For instance, just the grasping permanent. Grasping permanent is that’s what we call. Grasping permanent.
Of course, Buddhist philosopher do talk about, you know, all this grasping, prominent is the problem, grasping truly existing. People who do know the Buddhist philosophy, intellectually we understand, but that’s different. That’s just understanding knowledge perspective. I’m talking here is the insight. Two different things here in Buddhism is.
Westerner teachings are mostly the, just I don’t think there’s two different. You know, just one, once you learn one, then you to follow. That’s it. But Buddhism is the two things here. One is the knowledge, which is the intellectual perspective.
The second one is the, now all those things you need to bring insightly, which is we are talking about more practice. Practice is the problem. When I translate practice in English, I’m having problem. What can I do? There is no other translations.
Mostly they translate practice, practice. Tibetan we call nyamlen. That’s it. There’s no, you know, it’s very powerful. When I say nyam len in Tibetan, mostly the nyam len is mostly in the spiritual perspective, we talk about it in nyamlen.
The practice is the translation, the nyamleng, then the practice can be anything. Practice to build pen, computer practice, machinery practice, you know. So when I say practice, sometimes westerner mind is a thing very easy. Oh, okay, that’s a very easy one. See, but here is that we are really talking about nyamlen, spiritual practice.
Then just the regular practice, spiritual practice, everything is insightful. Practice that the people do like a computer practice. You know, people learn how to set up computers and web page. These are much easier because you can see. You can see, you can touch.
It’s much easier because I’ve never been to computer school. I know how to use it because I can see it. It’s very easy. Look at the, okay, you can follow that, memorize some of the things, know. Much easier.
But here is the, everything is inside which is very difficult. Something that you cannot see it, something that you cannot read it, something that you cannot cannot touch it, everything is the mentally, you know, this, how you say, almost like a mental game. It’s a mental challenge. So that’s very difficult for the people. So that’s why the people, many people do have the difficulty to meditate, you know.
Even the simple meditation, same thing here. Also in the United States, you need to tell people, okay, do first this one, and then do, okay, now second one this one, third one this one. We never do that, you know. Teacher teach you one meditation, then you need to just go ahead and do it because you need to observe. But in Western our mind is that you need to tell first this a, this one is the b, this way.
Otherwise, difficult. Why? Because of the culture is different. Different ways we are learning. You know, you learn that way.
It’s not bad or good. It’s just different ways of learning. It’s much easier for you to give that way in how to meditate. But in in the Buddhism, we don’t do that, actually. But now we do these things to our western students because of the to help them to understand, you know, part by part this way.
Because of the it’s complicated. Buddhism is really complicated very much. But remember, even though it is invisible, that a nyamlen is only you need to which is we call practice, spiritual practice. But the most important thing is the instruction is first thing is very, very important. First of all, you need to ask questions.
Why, you know, the Okay. Why, you know, I should be practicing? Why, you know I don’t know. Okay, now. Another goes.
Okay. Why should I be practicing? What is the benefit of the practice? Why, you know, meditating? What is the benefit of the meditating?
First, these things are you need to ask the questions, isn’t it? In order to understand, in order to ask these questions yourself, how can you ask? Yeah, how can you ask? Mostly, maybe some of your friends and family may go to Buddhist center and any other, you know, the groups, organizations, and they do some of these things. They come back, they may tell you, oh, there is some kind of meditation or there is Buddha house.
I went to there, very interesting things. This monk was talking about it, you know. Then then you may come here and you may hear something, then maybe maybe then you can ask the questions. Okay. Why I should be meditating?
Why I should be learning all these teachings? You know, that’s that’s what you need to do. Most important thing is the what is the benefit of meditating? Meditating? What is the benefit of listening teachings?
What is the benefit of the practicing the teachings? You need to understand the results, you know. Without understanding results, it’s difficult to practice. For instance, meditation. How can you improve this faith on meditation?
Because of the first thing is you need to understand the benefit of the meditating, results of the meditation. That’s very important to understand. Why people go to walk? Why they do? Because there’s a good result.
You get some salary. That’s why people go to work, isn’t it? See? That’s your catch. If I go, walk, I can make money, which is very important for me.
Money is still my livelihood. Money I need money to survive. I need to feed my children, my family. So that’s why the I need salary. So that’s your target.
So that’s why the people go to walk. Doesn’t matter even though it’s difficult to drive and sometimes it may be far away, but you do it automatically. Why you? Because of this is your habit now. Because the target is full salary.
Understandable, isn’t it? But saying why, you know, I should be meditating. What is the target? That’s happiness. Same thing.
Happiness. When we achieve happiness after realization of the meditation, In order to realize that particular meditation, then you need to work on it. See? Same thing. Even though it’s difficult, but that’s what you need to do, especially the emptinesses.
Nobody is pushing you or judging you to do. Nobody is telling you to meditate or telling you to, you know, must achieve enlightenment or ultimate happiness. Absolutely It’s your own. Everything is by your own. So that’s why you need to ask these questions.
What I want? Generally speaking, we all want happiness. Maybe spiritual practitioners like, you know, those people who really practice, especially here in Buddhism, they will not going to say just happiness. I want to achieve ultimate happiness. Ultimate happiness is my target.
See? Yeah. Our temporary happiness comes and goes, comes and goes, comes and goes, comes and goes. I used to eat now. Today, this one let’s say, one second I am so happy, next second happiness is already, you know, changed, disappears, pain and suffering.
See? These are the temporary happiness. My goal is the ultimate happiness. Spiritual, people may say like that. But in people who have more spiritual mind, maybe their happiness is just temporary happiness, you know.
But here in a Buddhist center, you know, is the really to achieve ultimate happiness. When you try to achieve ultimate happiness, temporary happiness will be there for you, Really, you really no need to, you know, observe or you really no need to, you know, work on it because temporary happiness would be there for you. But then if you’re only concentrating on a focus to achieve temporary happiness, but forget the ultimate happiness, but then that happiness only you will going to get it. But then other than that, if you target ultimate happiness, you are really trying to achieve there. Same time also, you will have some temporary happiness.
See? So that’s a bigger mind bigger projection. Mind projection is most important than just a narrow mind, like only small sort of happiness like this. Beginning, if you try to project it bigger, you know, on this kind of happiness, so then it’s much better. Same thing like dedication.
Many, many westerner people do dedicate, or I will dedicate these things to my mother, my father, my children. It’s okay. Not bad. But very small dedication. See, very, very narrow mind.
Only my father, my mother, my children does it. Why not dedicate? I will come to dedicate benefit for the all sentient beings. That means your father is included, your mother is included, your children is included, even though yourself is also included. Much wider dedication, much vast dedication.
See? Otherwise, small. Sometimes some people dedicate, or I will dedicate my dog, my cat. It’s not bad. It’s okay.
But it’s very small. Instead that if you dedicate all other sentient beings, this will be, you know, covers every sentient beings. How beautiful. It’s more powerful than just dedicating one or, you know, two people. Okay, anyway, so that’s one thing I try to say this meditation of emptiness.
Three principles. First one is the renunciation. Second one is the bodhicitta or mind of enlightenment. And third one is the correct view or profound view which is the in this point the correct view means profound view, which is the all about view about the emptiness. So, these are the core three principles.
Now first thing is the renunciation, is the very practice perspective we are talking about. In order to achieve the enlightenment, renunciation is first foundation, foundation, you must develop next you must develop bodhicitta, then you must then achieve then meditate emptiness, then realize emptiness. But it doesn’t mean that all these are the practice needed to be done one after another. We can do all this practice together also. But these are the what we are talking about is the why here is the first renunciation, then bodhicitta, then emptiness, which is the profound view.
Why they do? This is a teaching perspective, is this saying renunciation is very important first. Renouncing, giving up, you know. Means renunciation in samsaric pleasures. First renunciation is very important.
It makes sense. Because without renunciation, very difficult to develop a bodhicitta. Without bodhicitta, then it’s very difficult to achieve the wisdom understanding emptiness, which is the profound view one. So renunciation is the first to renounce the samsaric pleasures because we understand the samsaric pleasures. Samsāra is the khorwa, which is the universe or the samsaric world, you know.
Of course, in details we talk about the outer saṃsāra, internal saṃsāra. Main thing is the internal saṃsāra which is these five aggregates. As long as we have these five aggregates, continuity five aggregates, we will continually suffer. So that’s a real saṃsāra actually. The outer saṃsāra is the outer world.
This world is the outer saṃsāra. That our home is the outer saṃsāra. Our home is not the big problem. Big problem is the internal saṃsāra, which is the contaminated five aggregates. These are the real problem here.
Long as you, you know, obtain or possess these contaminated five aggregates, we will continually suffer. So that’s why we are called samsaric being. Sometimes up, sometimes down, there is no really permanent happiness. There’s satisfactions. Most of the time dissatisfaction doesn’t matter one way or another, all the time dissatisfaction.
See? That’s a called suffering of dissatisfaction. There are many different kinds of sufferings, but I will not going to go through this. So that’s why the renunciation is saying we must give up some saric pleasures. How much you give up?
I don’t know, up to you. As I said, there’s no judgment. You have to check it out. How much you are distracted because of the samsaric pleasures? You have to check it out.
How much these distractions interrupt your practice? You need to check it out. I cannot tell you. I don’t know you. I know myself.
Yes, it’s affecting a lot. Samsaraj, you know, pleasure distracts me to practice, absolutely. So that’s why I become monk. People become monks and nuns to renounce, to to, you know, give up the many things that the lay people, you know, regularly, you know, the the, you know, do it, you know, many things. So nuns monks and nuns supposed to be means supposed to be renounced those activities.
It’s less in supposed to be less suffering than lay people because of the we try to be distanced from from the some of the these activities. Supposed to be that, you know, that’s the actual reason that people have become monks and nuns. They give up. Some people, give up. Their friends and their family and their society, they go to higher mountains.
There’s another renunciation, a different renunciation. But I’m not saying, don’t misunderstand, this is not the black and white. I’m not saying that in order to practice renunciation, must become monks and nuns or must go to high mountains, give up friends and family in a society. That is not my point. It’s up to you.
It’s up to you. It’s not me. You know? Sometimes people take literally, they take seriously my words because of the black or white. That’s it.
See? I got to be, you know, express this openly sometimes. I’ll it’s it’s very important. Some people’s mind is the it’s, you know, very difficult because of the this culture is different culture here, you know, different sort of, you know, this how you say, these topics and different teachings. Buddhism is complicated in some people’s perspective.
It’s difficult to understand. Also, this terminology that we use here is very different than Western terminology. That’s another problem. So that’s problem. So that’s why the teacher is very important.
And asking questions is very important. I’m giving you all the time half an hour questions and answer because I wanted you to, you know, ask questions that you can able to, you know, wipe up your confusion. That’s I try to do, questions and answers. Just listening one time is very difficult to observe everything what I was saying here, isn’t it? Okay.
Then this renunciation is something like this. But renunciation mean why people become monks and nuns, why people go to higher mountains to meditate in their life, why people go to churches and temples like serious people to learn Buddhism and things are this is meant to be try to be give up samsaric pleasures. Main thing here is the worldly concerns. These are the main main thing we must give up eventually. When you give up, when you give up means worldly concerns, like a gain and a loss, praise and degradation, suffering and what is that?
Yeah, pleasure and suffering, reputation and infamy. These are called worldly concerns. These worldly concerns are within us. We are with the worldly concerns. Just think about it.
Sometimes something you gain, we are very excited, isn’t it? So happy. Sometimes some people scream because of the something they gain, they scream. They got a problem now, you know. And then slowly, little things happen.
Like that. They couldn’t get up now. Like that happens. Because there’s no balance. I’m not saying when we gain something, we shouldn’t be happy.
Of course. But you’ve got to understand this, you know, gain in the loose is the it a part of the old life. This happens. See? Understanding is very important.
But Buddhism is not denying the something you gain. You shouldn’t be gain something. We are not saying that. When you gain, we feel good about it. It’s okay.
Wonderful. But you got to understand the you know, one day it will you could lose. See? Something you could lose. Also same thing you need to understand.
We lose, you know, we lose things. You need to understand that. Once you understand the gain in the loss is part of our life, you need to accept it. That is the problem. That’s the main thing here we are giving you these teachings, gain and lose.
Same thing like a praise and degradation. Same thing when somebody praises you, oh, you look so nice. You look beautiful. You look handsome. Oh, you lost weight.
People loved it, isn’t it? That’s how people want to hear it. So some smart people, they know exactly what they’re supposed to be need to tell them. Oh, you lost weight. Even though maybe he or she gained a little weight, but you are saying, oh, you lost weight much better than last time.
People loved it. Then now another person comes, what happened? You gained weight. Then I’m done. I mean, this happens.
See, depression and degradation. Don’t care a lot about people saying good or bad. Just maintain yourself. Praise and degradation is another thing that, you know, it makes you feel good and it makes you not feel good also. See?
Don’t care for that. But this happens. It’s difficult. So now the pleasure and misery. Sometimes we pleasure, you know, so much, you know, that physically, mentally we get kind of pleasures, which is beautiful, wonderful, why not?
But then on the other hand, misery, suffering. Same thing. Then you have a reputation in infamy. When you have a reputation, of course, then now you will you will fly on the sky, you know. You you wouldn’t see anyone except yourself.
I am top of the world. Mister Trump is not like that. I am top of the world. Look at him. How much prideful you know, like that.
But I’m optimistic. I’m optimistic. Who knows? He could do some good things. You’ll never love sometimes.
Surprise you. You know? But, of course, I’m totally disagreeing many things what he was saying, but it’s finished now. Hope is important. I am optimistic.
I’m not closing my mind. Many people already close their mind, but that’s a stupid thing to do. I’m optimistic. You never know. People change.
You know? Only thing is that I was very sad that he was talk it was bad things talking about the Mexican people, the rapers, this and that. I do know the Mexican people and the South American people in Florida. They are the one who does jobs that the American people didn’t want to do all this grass cutting floor is so hot. I know because I spent fifteen years.
I can see around my apartment, you know, complex. These people come. They are the one who does every week. They they cut grass. It’s a very difficult job, very difficult.
Little money, they does all this kind of a job. Sometimes I give them cold water. I feel so sorry. That’s the only job they can do. How can you say such a thing like that?
I think most of part of the especially in Florida, most of the people, hard work, hard jobs are the people from from, you know, on this South American, Mexican Mexican people, and Cuban people, and from the Colombia. All other South Americans, they are the one who work very hard. And look at the farmers in California, mostly from Mexico. How could you say such a thing like that? That’s stupid thing to say.
Yeah. Of course. There must be some bad Mexican people. Of course then. Everywhere.
Bad people is everywhere. I just saw some of the hearing you some crimes is going on in Adelaide too. Why not? This happens. Even though within this area, Dulwich and Toorak Gardens, there are small, small crimes.
Happens. But how can you just tell Mexican people because of the some people did some bad things. How can you blame entire people? That’s a stupid thing to do. And second thing is the Muslim, not allowing the Islamic people to come to United States.
That’s stupid. Isn’t it? It’s very sad when you say such thing like that because American is the called USA, United State of America. It’s immigration. Real American is the native American.
See? It’s immigration, you know. How can you say? His own ancestors come from the Europe or or or I don’t know where he come from. His wife is also the Russian or something.
No. No. Ukraine. Ukraine. I think Ukraine.
See? That’s American is so beautiful. So many people around the world there. Multicultural. You know, beautiful.
But point is the reputation is like this. Then infamy, when you have no reputation, then another problem. See, there’s no balance. So that’s why the eight worldly concerns are within us. So these are the really must give up.
But it is very difficult. Yes. Difficult to give up. So that’s why the in order to give up at what you’re concerned, some people, they renounce, you know, and then become monks and nuns. And people go to retreat entire their life and high those mountains.
They meditate there, and and and and some people comes to the Buddha house to listen the teachings. Main thing is the beginning is the you come here to listening teachings. I don’t know everybody is same thing or not, but I’m just giving you generally try to understand all these teachings to renounce their samsaric pleasure. That’s the beginning. That is the main thing you need to start out of the third principle renunciation.
But then now, let’s say you achieve renunciation. You cut out outwardly concerns. You have no any more possess the worldly concerns, which is wonderful. It enough now? No.
Now second thing is that you must achieve bodhicitta. Developing bodhicitta is the most important, which is also Mahāyāna mind training. See? Because our mind is not yet a bodhisattva’s sattva’s mind. Our mind is very much distraught, you know.
Even though we are quite good because of the practice of renunciation, but still our mind is not that much developed in love and compassion, compassion, which is very, very important. So that’s why next thing comes the awakening mind or the bodhicitta, or another translation is the mind of enlightenment and altruistic intention. Different translations. Main thing is the mind of enlightenment, which is the Sanskrit, it’s called bodhicitta. Must develop bodhicitta.
So in order to develop bodhicitta, first thing is that you need to meditate equanimity. Equalizing is very important. Without completing meditation of equanimity, you cannot generate bodhicitta. Because all the problem is now bias mind. Our problem is we bias, we discriminate people.
We, one side of the people, we are so loving and very much desire attachment. Then other side of the people is we are hatred, especially enemies, you know. We dislike them. There is no really solid, you know, equanimity. We discriminate like this.
This danger is the indifferent feelings. One side is the strong attachment, friends and family perspective. Then on the other side is what we call enemies, that hatred, we hate them, we dislike them. Then stranger, we have no feeling as attachment or the hatred, just indifferent feelings. So the other mind is like this, especially now these two friends and enemies, you know.
We do say this prayer every day because we have this biased mind. And after all, friends and family, enemies, they are sentient beings. We all have same sort of needy. We all want to achieve the ultimate happiness. Nobody wants pain and suffering.
We are equally same. So equalizing is very important because of the strong attachment towards friends and family. Why strong attachment towards friends and family? Because of the main problem is you are grasping friends and family as a permanent, or you are grasping friends and family inherently existence, truly existent. That’s a problem.
But in this practice, you know, the equanimity and this kind of practice help us to understand the friends and the family. They are not permanent friends in the family. Friends and the family can be changed because friends and family, also the impermanent, can be changed. Which happens within one lifetime, friends and family change. Sometimes some friends and family become your enemies.
We can see that all the time. Then why? Why still you are so into it? I’m not saying that you shouldn’t be loving friends and family, of course. But what I’m saying here is the you shouldn’t have strong one side love and another side is dislike.
So these two needed to be balanced. That is my point here. We are not saying we shouldn’t be loving your children or friends and family. Of course, We all love friends and family. Same thing, you try to love enemies also.
Maybe lots of same, beginning a little difficult, but think about it. Look at the friends and family even sometimes become your enemies. Especially divorce comes. Oh, I know these things are unbelievable. Try to harm each other.
Now what happened? All that the idea you it it many, many years before, like this is gone now. Now some of your friends in the family become enemies. Now same thing, still you have here this clinging, you know, like this, holding there. Could be become the same thing again.
Balance is very important. So equalizing here is the equanimity. So that’s why the meditation of equanimity is very important. Then once you made the able to meditate equanimity well, then next thing is the now you need to generate real bodhicitta. Two ways you can generate bodhicitta.
One is the seven causes and effect. Second one is the exchange self and others. There’s two different ways you can generate the altruistic intention or mind of enlightenment. Wishes will be finished, isn’t it? Then someday you can be able to achieve bodhicitta.
Wonderful! You achieved renunciation, now bodhicitta. Is it enough now? No. Now next thing is that you must achieve profound view.
You must practice profound view, which is the emptiness. Like that. Which we did talk about in the beginning of my class. So these are the core three principal aspects of the path. Beautiful teaching to learn.
A little complicated, but you know, it’s nice to learn. Okay, ten minutes break, come back, then. Okay. Now I will give you a little bit the bodhicitta. First principle is the renunciation, which is supposed to be eight worldly concerns, must be renounced, give up.
Second one is the bodhicitta. In Sanskrit, it’s called the mind of enlightenment, which is also altruistic intention. That you need developed. In order to develop bodhicitta or generate bodhicitta, first thing is the meditation of equanimity. Equalizing is very important, which I just mentioned to you.
Now secondly, how to generate bodhicitta? There are two ways you can generate the bodhicitta. First one is the seven causes and effect, and then the exchange, self and others. Now, seven causes and effect, which is the Mahāyāna teachings and the Mahāyāna practice. When you practice seven causes and effect, that also helps us to, you know, be more closeness with other sentient beings, other people, not only just the human beings.
When I say sentient beings, not only just the human beings, of course, then the and animals, we become more closer with the other sentient beings, mean like that. The Nile we are only close with our friends and family, but not with the stranger and forget for the enemies. So the seven causes and effect will help us to understand how really the mean sentient beings for you. And Buddhism, we do believe in reincarnations. Past life, present life, so is the future lives.
There would be reincarnations. Also, we had many times in the past, also we reincarnated many, many different lives. Sometimes kind of animals, insects, and sometimes human beings, different kinds of human beings. If some people are now men, maybe sometimes in the past maybe a woman or some maybe something else or some other part of the human world, you know. So there are many, many different lives we obtained in the past.
In present, we are human beings. In the future, we don’t know yet. Okay? So, now let’s say in this moment, I am here as a teacher, then you all are my students to come here to listen to my teachings. We are actually the standard of each other.
But now we’re you know, close, you know, closeness. Because I am the as a teacher for you, you are my students like this. We are not anymore strangers. Maybe now becoming more, you know, teacher and student, maybe more like a friend like this. Because of the our karma brought us together in this Buddha house that, you know, to me to be, you know, as a teacher, you are as my students.
So that’s why I came from the United States. I never dreamed coming to Australia, but just like that happened. I accepted. So this is the karmic connection. Now, karma, karmic law of cause and effect.
Is this a coincidence? No. No. There must be very strong karma involved. So now, when, Question is when this karma we accumulate it.
Of course, this lifetime, absolutely not because I never been I never met all of you. I’m I’m staying I’m living in United States. You are in Australia. You know, so totally I never met you. So that mean there’s no karma we accumulated within this lifetime.
That’s what I would like to say. Yes, absolutely. However, previous lifetime now, that’s only answer we can get it in previous lifetime. Yes, absolutely we accumulated because future is still not yet exist. Present history not possible, but only now we need to talk about the other relationship, the teacher and the students that happen to be because of the past lifetime, we all, you know, have been together.
Don’t know where, you know, but yes. When I say past lifetime, there are many, many past lifetime. Not just only, not only just one. Millions, millions. Almost like you cannot count it.
Can you if you can count past lives, then you can able to count how many the atoms in in this world. Can you count it? Absolutely not. Nobody can count the how many atoms atoms in this world like, you know, all these atom atoms particles. Nobody can count it.
Same thing like that past lives also. We had it many, many different lives, but one of the past lifetime, we all have been together. Not only just have been together, it’s a kind of a very good relationship, you know. So that’s why the kind of a karma that we accumulated, and in this lifetime, we met the conditions that we all came together here. I’m just giving you this this past life and present kind of things.
So that’s just one thing now, kind of a connection. But now that connection is the can be connection we had in the past lifetime, maybe same as like a teacher and a student, can be the family connections, or can be the we may have been each other’s mothers and sisters and brothers and aunts and uncles, you know, or each other’s children many times. So see, we have been like that. This lifetime beginning’s danger, but past lifetime, we have been, you know, each other’s brothers and sisters, mothers and fathers like that. Not only just one time we have been each other’s mother, sister, brother many, many times like that.
So that is the one thing in this first the cause. All sentient beings have been mother. But only I would like to say that if you do have a problem practicing this first step understanding and and and and and this meditating all sentient beings have been our mother. If you do have sudden bad experience with your present mother, then you no need to add this first step as all sentient beings have been our mother. Instead that, you can edit father or a teacher or the brothers, sisters, aunts, uncles, whoever whoever is very kind for you.
You can you can edit that. Okay? Not necessarily only the mother, but book is the just give you one, you know you know, on this example, mother, all sentient beings have have been or mother. So that’s why Buddhism, we call mother sentient beings. Like that.
You cannot put everything there. You know? So that’s the first step. So once you understand the all sentient beings have been our mother, second thing is the second step is the remembering her kindness now. Remembering.
Recollection is very important. Now you need to remember the mother’s kindness. If all sentient beings have been our mother, now you need to understand, you need to do the practice remembering her kindness. How can you remember her kindness? So think about this lifetime’s mother.
What does mean for you? What does mean mother? Mother is the person that first thing is to conceive you. And she keep you nine months and ten days in her womb mostly. During these nine months, you’re going through so much pain and suffering.
It’s not easy not easy to be being mother. I know that. Not that I was I’m mother or I I gave birth, but I saw the my sisters when she was pregnant, you know, and I saw many other very difficult. Sudden food, they cannot eat it. Even though they loved it, some some of the food they used to eat it, but now they cannot because of the the she thinks that the my is not good for my baby.
See? Sometimes people drink alcohol. Now they cannot, which is good thing actually, these are their favorite, you know. But because of the oh, if I drink alcohol, you know, my baby gets harmed. If I smoke, my baby gets harmed.
If I eat that, my baby get hot. Only baby, baby, baby, my baby, my baby. See? That’s a mother. Then now next thing is the not only that, baby comes out from the mother’s womb.
See now another such a great suffering and pain. We, the man, does not understand those pain and suffering, but only she can understand. Mother can understand that. Then, once the baby comes out from the mother’s womb, what she does, then she first thing is the she breastfeeds. That is now the connection, again starting this mother and baby.
See? Like this. Father may come there and doing things, but father cannot feed his breast. Father father has no breast. Mother only can do this.
And now she need to rest, generally speaking, you know. How difficult. Until this little child become little solid. Even though child grows, still mother worries a lot. Mother can able to give her life for this, her only one son.
She can do that because of the that’s a mother’s, you know, compassion. So that’s what Buddhist described. Once you understand the mother’s kindness, so same sort of a, you know, kindness, all other sentient beings. Now you need to remember. Look at the look.
We are not only just talking about the human mother, even the look at the animal mothers, unbelievable. You know? How much they are taking care of their babies, cats and dogs. Wow. Unbelievable.
So cute. This some of these mothers are look at the African jungles. When lion try to kill this small calf, this little beast try to, you know she is also vulnerable, but this mother try to sometimes she give her life to fight a lion to save her baby. Wow. It’s unbelievable.
That much this compassion. Even though animals like that. I think I saw one video. Somebody sent me a WeChat. It’s a yaks.
Yeah. Yak, I think. On the in in Tibet, it’s a real one. Snow leopard came and tried to kill this yak’s baby, you know. But yak’s mother is so jumpy here, there, here, there.
Finally, this what what snow leopard took the baby, but then she chased in the chest. Suddenly, she was so hard this horn. She she took did like this, you know. She threw snug, leopard, leopard, and baby together, and then snug, leopard, leopard, I think, fell one small stone. I think she hurt a little bit, and she threw baby from her mouth.
The baby was okay. A little bit like this, but she was okay. I was saying, oh, this mother is unbelievable. That was mother’s power. I mean, you know?
I mean, she could kill it because, you know, leopards are very much like that. But snow leopard also tried to, you know, attack mother too. But he snow leopard’s more interested baby. I think maybe the, you know, he like to eat this. He thinks maybe baby is more delicious than mother, you know.
But he was he tried to also add a mother, but sometimes he really that many things are baby. Like in United States, many people eat cow’s baby. You know, what what do you call that? Veal? Veal.
Yeah. They eat that. Scary, isn’t it? Yeah. They think that’s expensive also.
Anyway, so that’s a mother. Perspective, there’s no any other human beings like a mother. My own mother, there are a lot of stories, but today you don’t need to hear this. It’s a long story. How much she, how which way, how hard way she raised me.
I never been really my childhood was everything is peace and wonderful. No. I I’ve never been any, you know, difficulties in my childhood because I grew up very not like a rich way, even though we were poor, but peaceful. It’s a, you know, decent eating things, decent wearing thing, decent, you know, shelters. Yeah.
Like that. That’s my point. Not like a rich way, you know, just because of the she worked for me to have wonderful life. So now I remember. Thus I need to remember.
We all need to remember all other sentient beings’ past lifetime, they also, you know, did so many kind things like that for us. Yeah. Once you remember the mother’s kindness, the same as like other sentient beings, they have been our mother. So once you remember their kindness, now what you need to do, you need to repair their kindness now. Good children will repay their kindness, isn’t it?
Someone does something good for you, you need to repay her kindness. That’s what we need to do now. We need to repay the kindness of all, you know, mother sentient beings. I remember, yes, I remember you sentient beings had been my mother and and and during the mother time, you you have been so kindness on me. I remember that.
So now I will repay kindness back. I will repay. How? The next comes love.
Buddhist love, not like a worldly love, love comes. Next thing is the you must love now. That is the best to repay kindness than just giving some food and shelter or clothes or or like that. Of course, helping mother is other sentient beings, giving clothes, shoes, you know, people do this practice of generosity. Is wonderful food and donations.
Wonderful. But you need to give this out of the love. Not like, oh, I have so much enough. I will give you. No.
Out of the love. If you do this practice, then the it’s wonderful. You are also the practicing love. Then next to the love, resolute thought. Resolute thought is the, I am going to really help these mother sentient beings to achieve enlightenment.
Not only the feeling love or or or something, just I myself. Okay. Before that, sometimes this two can be, you know, maybe before receive a thought, I will say compassion maybe. This is better. Sometimes we say compassion next.
Everything is the word in terms. Love, then compassion. Compassion here is the these are the now repaying kindness. Compassion is we are not talking about just feeling sympathy or no, absolutely the compassion. I think empathy is maybe better than just feeling pity or sympathy, you know.
Then next to the compassion is the resolute thought. Not only just love feeling love and compassion, also I myself am going to help other sentient beings to achieve enlightenment. In order to do so, first I must practice Buddha Dharma greatly. I must practice, I must educate it, I must have knowledge, then I would like to help other sentient beings. If I have no knowledge and educations about the Buddha Dharma, then I cannot help other sentient beings.
Something that very strong thought, resolute thought. When next result going to be the mind of enlightenment. So now all sentient beings have been our mother. Remember her kindness, repay her kindness, and and then applying love and compassion, resolute thought, and mind of enlightenment. These are the core seven causes and effect.
The next, exchange self and others. These are different ways of generating bodhicitta. It’s changing now. Doesn’t mean that I am other sentient beings, other sentient beings are me, my nose are are there. Their nose are no.
We are exchanging the true state of mind, orientation of true state of mind. What would be? Regularly, we cherish ourself a lot. We neglect others. Isn’t it?
Now this one is exchanging. We cherish in others, neglecting oneself. That’s called exchange. How to do this one? You need to understand the me and all other sentient beings are the same.
We all are suffering. We all are really going through pain in the suffering, and we all really don’t want pain in the suffering. See? It’s the same thing. There’s no difference for that.
Other sentient beings and me, same. So that’s why now I want to practice. I’ve been only cherishing myself entire to my lifetime. Now call, it’s enough. It’s enough.
What is the worth it? I’ve been cherishing only myself. Am I achieving ultimate happiness? Zero. Absolutely not.
So then why I’m only cherishing myself now? Enough stopped. From today, I will go on to cherishing more others than myself. I will neglect myself cherishing others. That’s called exchange self and others.
I’m just giving a brief way, you know. There’s not that much time to explain everything now. So these are the how to generate bodhicitta. As I mentioned before, if you really want to know this details, buy the book’s name is How to Expand Love by His Holiness and Dalai Lama. I think you can download from Amazon Kindle also, I think.
Yes. How to expand love. That would give you beautifully, very much Dalai Lama and I think Jeffrey Hopkins together. I think Jeffrey Hopkins, this professor, you know, beautifully for Western mind is perfect. See?
Very nicely, one after another, one after another, very easy way. Okay? That book give you the details. You can read it, then you can just end of each topic. The Dalai Lama mentioned now meditate this way.
Way. You meditate like that. How beautiful. Then you can follow just like that. Thank you.
Now some questions. I can take some questions. Go. Anyone? Of factors.
Other factors? Yeah. Yeah. Things does not exist. They truly truly or inherently things exist.
They depend things are dependable, depend other factors. Other factors are the cause and the conditions and the parts like that. So that’s why things exist. So that means the thing’s nature is emptiness. That’s called.
It’s empty. It’s nature is emptiness because it’s a depending arising. So that’s why the depending arising in emptiness must be you know, you need to have this realization spontaneously, not like a separately. Depending arising is one realization, emptiness is one realization, not like that. Must be together.
Because of the emptiness, because depending arising. That’s why the things are emptiness. That’s why things are empty because they’re dependent arising. Yes. So therefore, can you say emptiness is dependent?
Arising, exactly. Same thing, each other. It is it is actually. Form is emptiness. Yes.
Form is emptiness. Emptiness is form. So that’s called depending arising emptiness because of the emptiness, depending arising. Because of the deepening arising, it is emptiness. Like that.
But if they’re the same, then why are there two terms? When you teach, how can you teach only emptiness? You need you need why these are the emptiness. Yeah. Understand.
You need to describe that. I understand that. Mhmm. But it seems to my mind that emptiness is the same as dependent origination. So Okay.
Okay. Okay. I think you are understanding directly the yes, emptiness is the arising. Let’s say we need one object. You cannot just go.
That’s why I was saying form. This pen is the object. Now we have depending arising in emptiness. We need we are talking about the our subject is the this pen. This pain is emptiness because it is depending arising.
Do you understand now? So we need one in middle. This pain is emptiness. That’s why this pain is depending arising. This pain is depending arising because this pain is emptiness.
I understand that, but I still don’t understand what’s the difference. What is the difference? That’s no different. No different. Why two times?
So that because of the meaning of the intonation, that’s you need to understand. Meaning, why this pain is emptiness? Mean, this pen is not empty because this pen is not being truly existent. That’s why this pain is emptiness. Why this pain is interior being truly existent?
Because this pain is depending arising. Why this pain is depending arising? Because this pen is depending arising means depend on other factors, pen arises from its causes and conditions. That’s why this pain is depending arising. So that’s why this pain nature is the emptiness.
So that’s why the depending arising in the emptiness, must be simultaneous and spontaneous mean that. The core conception is that it must not be separated. Oh, pen is dependent arising, but not emptiness. Pen is emptiness, not dependent arising. You cannot just separate it.
That’s meaning here. Must be spontaneous. This conception is. Notion must be together. We are not saying the each other is, you know, just like this.
Two different how can I say? Two different terms. Two different terms but one meaning, let’s say. Two different terms but it’s just one meaning. You need to meditate emptiness, then you will get it.
Okay. Think. Geshe-la was meditating a little bit. Anyone? Go. Go.
My ignorance. Your ignorance? Yeah. We all have ignorance. This might sound really ignorant.
It seems to me that all of the teachings can be reduced to the teaching of emptiness and the brain and the arising. Mhmm. It seems to me like that teaching holds all of the other teachings to my mind. Yes. Eventually, the eventually, I don’t know teachings.
What do you mean teachings? But the yes, you need to all these teachings that we teach eventually meant to be to understand the emptiness. Yes. You are talking that one? Yes.
You mean that? Yes. Yes. Also that at the heart of all of the teachings, so the karma and Yes. The compassion Uh-huh.
Kindness, the mother sentient things, all of them. Eventually, to realize emptiness. You mean that? Yeah. But also that they can all be reduced to like, the reason why we have karma, the reason why we have and why we need to be compassionate, why we we need to realize equanimity.
All of the teachings, everything that you said, because of this dependent arising and Okay. Emptiness Yes. Seems to be the same. karma is also emptiness. karma is emptiness.
karma exists, but karma is also emptiness. But there is karma. There is a, you know, karma cause I mean, we cause sometimes suffering. Also, we cause sometimes the happiness. But its nature is emptiness.
That’s mean here. But its nature is emptiness. karma does exist. Its nature is emptiness. Emptiness doesn’t mean that everything is nothingness.
We are not talking that. Emptiness doesn’t mean that nothing here. How can you say nothing? We are here. We are active here.
I’m giving you teachings. You are listening to teachings. Yes. Mhmm. But there is conventional activities.
Intimacy is the ultimate, but there is conventional activities. Relevant activities exist. So we need to accept it. It’s very important. So this point is the now what what is you for you is what is lacking is the these two truths, conventional truth and ultimate truth.
That’s you need to concentrate more. Once you concentrate understanding the what does mean conventional truth, what does mean ultimate truth. If you do understand these two truths clearly, then you got it, I think. Because ultimate truth is only we are not talking about the truth. That’s the ultimate truth, but there is conventional truth also.
See? Exist, you know? Okay? Yeah. So in in another word, we don’t exist in the way we think we exist.
What is that? That’s that’s why it is a conventional truth and ultimate truth. Mhmm. Because things they exist, but they don’t exist in the way we think they exist. Which one?
Everything. Okay. Conventional Everything depending arising. Yes. Conventional existing is the something that I mean, truth is the something that truth, the if I give you briefly, like, ordinary people’s perspective, something is truth, that’s what we call conventional truth.
Because all these things are for us as appears as a truth. It is real. You know? But then if you meditate, meditate that’s called conventional truth. If you meditate, meditate, after sometimes, when you realize the all this existence, nature is emptiness, then when you achieve that ultimate truth, that’s called ultimate truth.
Same thing, ultimate truth and conventional truth is also the one object, one, like two different perspective. Two different perspective, different mind, two different thoughts. One thought is the the untamed thought, not trained yet, which is the ordinary people’s thought is the conventional truth this book is. But then once this the person meditate, meditate, then when he or she realize emptiness on this book, then then the that that truth is called ultimate truth. The book is here.
Two different mind, two different perspective, two different ideas like that. One subject. Like a So higher beings. What I’m asking you. So ultimate truth is that is depending arising.
That’s the ultimate truth? Mistake. Question that you are asking is the not correct. The ultimate truth is the something that is truth by other beings. So this is another problem.
See, one problem is the many times students get it because of their lack of teachings about the all these different different different teachings. People come one class, they miss another class. See, then then it’s difficult to put things together. Now here is the two truth is the I have no time to describe Krishna because this time is already this needed to be described must be maybe one class like that. Two truths.
Must be teach one class. Otherwise, if I say now a little bit, still people are confused. We are not saying the depending arising is ultimate truth. Depending arising in emptiness, these are the are talking about the part of the When we say depending arising in emptiness, emptiness is depending arising. When aryas beings realize emptiness, then that is the real.
That’s the truth that we are talking about. We are not saying depending arising is truth, but but for us is the usually, we call depending arising. But we cannot say truth here, ultimate truth. We cannot say that. We see only conventional truth.
When ārya beings, mean meditators, when they meditate emptiness, when their wisdom understands the emptiness on this emptiness of the book, that is the real, that is the truth here. Nothing to do with the depending arising here because now they realize emptiness. So that may be that realization is the ultimate truth. For us, not yet realize emptiness of book. So we are for us, is the only conventional truth.
This book is real. This book is the just the conventional truth for us is the because this is the real for us. This is real. We are touching, you know. Everything is real.
After meditating, this is going to be a wipe up. Book is here, but you can understand the nature of the book. You can understand what is the book’s nature. For us, it’s the now book nature is the inherently existence. Intrinsic existence, surely exist.
That’s a big grasp. That’s a forth truth for us. Ultimately, that’s not truth. That must be negated. Ultimately, truth is the book’s nature is the book nature is emptiness.
Book empty of being truly existent. Book empty of being intrinsically existing, inherently existence. If you see if you realize that, that realization is the ultimate truth. Okay? You’re welcome.
Now, look at the Buddha House Prayer book, page thirteen. Lord of Dharma, who is acquainted with our disposition, those who do not subdue may glory in the light of your evenly spoken advice. The sacred and ganja tradition, essence of the Buddha’s teachings foundation of the holy Dharma of Lama, You are the Supreme. O Lama, please be stable, Lord. Thank you very much.