Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Why does the mind exhaust itself reacting to praise and insult when the body itself feels neither? That logical challenge opens Geshe Pema Tsering’s 103-minute closing commentary on Chapter 8 of the Bodhisattva Way of Life, working through verses on the body’s role as both source of wrongdoing and necessary vehicle for practice. He then covers the three methods for controlling the mind: opposing the five hindrances to calm abiding, building sustained effort modeled on bodhisattvas, and holding the mind one-pointedly on its meditation object. A Q&A follows around an Āryadeva verse — even merely doubting emptiness shakes the foundations of cyclic existence — and Geshe-la illustrates emptiness by inviting listeners to search a hand for anything inherently ‘hand,’ finding nothing, yet the hand still functions.
File metadata (for organising)
File: 08 2008 09 23 BW.mp3
UUID: ba9d604d-c310-44d3-9a5e-7ae354eab0be
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life (Geshe Pema Tsering)
Date: 2008-09-23
Recorded at: Buddha House Adelaide
Duration: 102.9 minutes
Words: ~6,738
So Geshe-la is then instructing us to give ourselves a good motivation with the intention then of establishing all sentient beings in the sense of enlightenment and we are going to study and contemplate these teachings on the bodhisattva way of life so that we can accomplish the enlightenment of all beings. And then we start with the preliminary prayers, the Heart Sūtra. So we’re just about to end that chapter on meditation and so we approach our next topic. When we were examining the thoughts of the body, we had three main main major topics. And the last one of those three is the shortcomings of the of delusion.
This topic, the shortcomings of delusion, has four parts. First one, being deluded about right and wrong, about what actions are to be adopted and what actions are to be discarded. Secondly, being deluded about praise and defamation. Thirdly, abandoning objections to that. And lastly, though craving after the body is the source source of much wrongdoing, one must guard it in order to take the essence of the leisures and endowments of this precious human rebirth.
So we we in regards to the first first one of those topics being deluded about about right and wrong, we read the next verse, a hundred and eighty, for those who have the book. Having accumulated suffering for no purpose because of my honoring and serving this body? What use is attachment and anger for this thing that is similar to a piece of wood? So, Geshe-la, I just briefly go through the verse saying again because of our honoring of this body, because of our craving for this body and and all because of this desire that we have to for pleasures and so forth, we develop attachment. Out of this attachment, then, again, anger and aversion come about.
So we have these two main fundamental afflictive emotions or conceptions, and all sorts of other afflictive emotions arise from that. And then we engage in motivated by this afflictive emotion, we engage in all sorts of activities, all sorts of misdeeds or negative actions. And in this way, we accumulate the cause of much suffering So, Geshe-la, was going through the commentary. I was explaining the commentary saying, again, in the commentary, it’s referring to one’s mind. You mind.
You you keep on venerating and honoring this body and adorning this body and so forth. And by doing so, you have accumulated all this a lot of purposeless, sorry, a lot of suffering, a lot of meaningless suffering. And the body, out of this attachment and anger, pursuing pursuing, benefit and trying to avoid any harm.
And then we develop this attachment and anger, attachment and aversion. And the body not knowing any better again keeps on engaging in these negative actions in this way. So what is creating and then creating more suffering? So why is it that we give to to the body in this way? We have absolutely no reason to allow attachment to arise.
Okay? So though we might follow the dictates of the body and and try to benefit it and try to be good to it, it does not, how to say, retribute in kind. It does not return in kind to us. It’s instead of doing any any good good to us it harms us because it is overpowered become overpowered by attachment and anger we end up only creating negativities. And then we read the next verse is still on the same topic.
It says, whether whether I am caring for my body in this way or whether it is being eaten by vultures, it has no attachment or hatred towards these things. Why then am I so attached to it? Thank you. And then again, so Geshe-la was explaining this verse again. So even whether we we are caring for our body, we are nurturing it, feeding it nice food, and and clothing it well, and protecting it, and washing it, and so forth.
Or whether it is being devoured, ultimately, is gonna die, and it is being devoured by vultures dogs or whatever it may be. The body itself does not get attached to that good treatment that has received or does not have aversion or develops hatred against the harm that is being caused with by the vultures and dogs and so forth. So so why is it that we ourselves so I guess, life is gonna explain. So why is it that you mind get attached to to to this body? Okay?
So Geshe-la was going through the commentary, and the commentary says exactly the same thing that the Geshe has told us. Again, if if the body itself does not develop any attachment or aversion towards respect to the the good treatment that we might the good care that we might give it or the harm that is being caused by vultures and dogs and so forth. So why is it that that I get attached to it? That I that you or that you mind get attached to it? There’s it is completely unreasonable for you mind my mind to get attached to it.
Okay? So we move on to the next of those four topics, being deluded about praise and defamation. And with regards to that, we read the next verse one eighty two, which says, if my body knows no anger when derided and no pleasure or and no no no pleasure or delight when praised, for what reason am I wearing myself out like this? Okay? And and, basically, so then again, Geshe-la is pointing out that this verse follows the same line of reasoning of the previous verse.
So, again, it doesn’t matter how much or how how well one one’s body might be praised. One’s body will not be affected by that, will not develop any delight or attachment towards that. If one’s body is derided, again, one’s body will not be affected by that in any way. It will not develop anger or aversion towards that. So why is it that I am attached or averse to praise and defamation?
And, again, was reading the commentary. Commentary, again, says what the has already said. If the body itself does not get angry with any defamation that is or anything bad that is said about it, or it doesn’t get attached or it doesn’t develop any delight in the praises of its qualities or whatever that is said about it. If if it is not if it does not react to praise and defamation in any way, it doesn’t have any knowledge or awareness of that. So why is it that you mind you, my mind, get so affected by praise and defamation?
You see, by why is it that you get attached or angry with praise and defamation? There is there is absolutely no reason. There is no purpose in in wearing yourself out because of that. And then so we read the next topic, so which is abandoning objections to that, to those previous reasonings. And Geshe-la was reading the first half of that verse.
The next verse one eighty three says, but if you say that if you say that, but I want this body of mine. I want this body of mine, or I desire this body of mine or I want this body of mine both it and I are friends so it is an object of my love it is an object of my affection And then the answer to that is the second half of the verse which says, but since all beings also want their bodies or also desire their bodies, why do I not find joy in theirs? In their bodies? So again, if if if all beings also desire their bodies or or or love their bodies in the same way that we desire ours, so why is it that we do not desire their bodies as well? Okay?
And then just going for the commentary, again, which is saying again what what Gersheng has already told us, that even though the the body itself even though the body itself does not does not have such awareness or knowledge as as of those things that have been that what we’ve been told in the previous verses of defamation and praises and so forth. Even though that is the case, this I I do like my body. I do desire my body, and it is attractive to me. And and and I and it is then it is then my friend. It is then an object of my affection in this way.
So that being the case, I I do like it. I do take delight in it. And if if if people say that, if you say that, and then the answer to that is saying that all sentient beings also like their bodies. They also desire their bodies. How to say?
But still still, you you yourself do not take delight in others other beings’ bodies. So it is unreasonable or it is illogical so to speak to be attached to one’s body in this way and to disregard beings’ bodies okay? Is that making sense? Then we approach the next topic, the final, the fourth division of that major heading, the shortcomings of delusion. And the last topic of it is though craving after the body is the source of much wrongdoing, one must guard it or protect it in order to take the essence of the leisures and endowments of a precious human rebirth And then the next verse on on this topic goes on to to tell us, therefore, in order to benefit all beings, I shall give up this body without any attachment.
I shall let go of this body without any attachment. But although it may have many faults, I should look after it while experiencing the results of my previous actions. Okay? Again explaining that verse even though the body has many faults to it is it can be the source of many wrongdoing and many much suffering. Still, is on the on the basis.
It is in dependence on this human body that we have that we can that we can practice generosity, morality, perseverance, concentration, and so forth. So we can practice the six perfections and and all sorts of virtue and accomplish then the cause of enlightenment, cause of liberation, and the cause of of high rebirth in future lives. And then just as Geshe lah has already given us in a previous teaching, Geshe-la has quoted this this this verse. It’s a verse from the hundred four hundred stanzas, four hundred verses of Āryadeva. I think it was actually last Tuesday, Geshe-la quoted this verse.
It says that we have to see the body. We ought to perceive it as the enemy as an enemy. And still and still, we have to protect it because, such a body when when endowed with virtue for a very long time, in dependence on that, it accomplishes one accomplishes a great amount of merit. And, again, Geshe-la was just explaining again. So, again, in dependence on this body, even though it has all these faults and so forth, and this is to be perceived as the source of much wrongdoing and as such as the enemy, it still is by by endowing it with morality.
Geshe-la was making a specific mention of bodhicitta. You know, by cultivating bodhicitta we can on the in dependence on this body accumulate great amounts of merit of positive energy okay And then goes on for the rest of the commentary. Again, we’re just saying she has already said to us that in this in dependence on this body, we can accomplish a lot. We can accomplish much of the welfare and the benefit of others, of other beings, even though even though the body might have many faults and shortcomings to it. In the same way that worldly wise, in order to carry to be able to carry how can I say?
To move a lot of objects, we need to keep how do you call that? A carriage. You know, when we have the horse and the carriage, is that how you call it? You need to keep the carriage. And Geshe-la was explaining this analogy saying, again, if if people are if you are to move all your belongings by yourself, it’s it’s that’s gonna be very difficult.
But if you have a carriage or, let’s say, a a truck, then you can move all at once. So, again, it is in dependence upon this this body being like a truck that we can accomplish a lot of the benefits of other beings. Okay? Then we move on to the last main topic of this chapter, of the this part of the commentary, which is exerting exerting control over the mind. This topic has three parts. First, turning back obstacles to virtue.
Secondly, developing the strength of effort in the antidote, in applying the antidote. Thirdly, placing oneself in one pointed equipoise upon upon a virtuous object of observation, object of meditation. And with regards to the the first one of those topics turning back obstacles to virtue or opposing, so to speak, to virtue. We read the next verse one eighty five which says, so enough of this child’s behavior. I shall follow in the steps of the wise and having recalled the advice concerning conscientiousness, I shall turn away from sleep and mental dullness.
I shall avert sleep and mental dullness. So, again, Geshe-la was just going through the verse and explaining it in a more colloquial way. Again, explaining in a more colloquial way again, and and the meaning in English is is it comes pretty much with the same wording again. So, again, one should will give up this child ish behavior, this worldly worldly behavior. And again, one will follow the example of the learned ones of the great, beings of the past.
And in this way, when we rely on distractions on conscientiousness and when we rely on mindfulness and again one in this and by the force of these one will avert, one will give up sleep and dullness during one’s meditation practice and one will apply oneself to virtue in this way And Geshe-la was then making mention to the those instructions which were referred to here in this verse and in previous previous in this chapter. Again, one has to rely on mindfulness, on guarding alertness, and on conscientiousness whilst one is practicing meditation, whilst one is engaging in one’s concentrative practices. So one with mindfulness, one holds on to one’s object of meditation. With guarding alertness, one’s one is watching what is going on in one’s mind if one is still with the object of meditation or if one mind has scattered somewhere else. And with conscientiousness, one one corrects any mistakes in one’s meditation.
If my mind has scattered or has gotten gotten distracted or anything like that, brings then it back brings it back, corrects one’s meditation, put it places it back in with with the object of meditation. So the English language is going for the commentary to that which is saying therefore again with craving for pleasurable things, harmful intent to cause harm or having ill will towards others and so forth. All those things which the how to say which comprise the conduct of the of child ish beings, all those things, are contradictory. They are unconducive to attainment of calm abiding, to attainment of the accomplishment of concentrative or meditative equipoise, so to speak. So one ought give this childish mode of behavior up and follow the example of the learned ones and of the wise ones of the buddhas and the bodhisattvas who have developed skill in taking those actions which are to be taken and and by giving up those actions which are to be given up.
And in this way, one persevered in one’s virtuous spiritual practice in reliance on conscientiousness, on instructions about conscientiousness and mindfulness. And in this way, one averts sleep, how to say sloth and torpor and so forth and and and and rid oneself of of the obstacles to the attainment of calm abiding of meditative And then we have this quote from letter to a friend of Nāgārjuna. It’s a little verse, which is a quote saying again, In the verse, the verse goes on like this, more or less like this. The first two lines of the verse are making reference to to excitement and regret or excitement and guilt, which is one excitement and guilt counted as one. Then a harmful intent or ill will, counted as two.
Then we have a sloth and torpor, counted as three. We have craving for, sensual pleasures, counted as four, and we have afflicted doubt as fifth. So, these, these five, things, these five minds, they are obscurations which hinder the attainment, the accomplishment of calm abiding of meditative equipoise. And and these five obscurations, they rob oneself of of the the riches which are virtuous minds. And then the text concludes then.
So then one has to make effort at opposing, averting these five hindrances and then ultimately getting rid ridding oneself of those hindrances. And then we move on to the next next one of those topics which is developing strength of effort in the antidotes. And we read the next verse just like the compassionate sons of the conqueror. I shall patiently accept what I have to do. For if I do not make a constant effort day and night, when will my misery ever come to an end?
And then again, just explaining that in a more colloquial way, again saying just like the compassionate sons of the conquerors, again, just reference to the sons of, to the children of the buddhas which are bodhisattvas. So, again, we follow the example of the bodhisattvas and we, we exert ourselves in our practice. We we we take, we accomplish the task at hand and we make the, every effort, we can make, constantly day and night. So, I guess, was explaining we meditate. In this context, we’re talking about meditation, talking about calm abiding.
Again, we we practice constantly, continually because if we do not practice constantly, if we don’t if we don’t accomplish this, we will have no hopes of completely ridding ourselves of suffering. Okay? And the commentary is saying again, what Geshe has already told us. Again, by just like just like, those those princes and princesses, those very compassionate princes and princesses who have exert have have given rise to the to the power of the antidotes and then and have and have worked so hard in in their practice. Again, in the same way in the same way, I if I if I do not follow their example and if I do not make effort and practice just like they have day and night, again, I won’t I will not be able to free myself.
How I will not be able to free myself from suffering or or it says, how how can I possibly think of of freeing myself from suffering? I won’t be able to free myself from suffering. So I should I should exert myself. I should make effort in in meditating both in the common and the uncommon, the the special calm abiding practices. When we read in the text about the common and the uncommon styles of meditation.
But there are many ways of explaining that. A very can be a very extensive topic. So we can speak of of those, calm abiding, meditation techniques, are common to both Buddhist and non-Buddhist and even within all the Buddhist schools we have so many schools of tenets, so many different schools of tenets and we have also the proponents of Buddhist Hīnayāna meditations and teachings and teachings and teachings and teachings and teachings and teachings which are common to those schools and those which are particular to certain schools which are uncommon generally speaking, okay, so we have the the common the common calm abiding practices, which is one one in contemplates contemplates the coarseness of the present level of existence, the present level of existence where oneself finds, where we find ourselves, and we contemplate in how how this is how the present level of our existence is coarse and filled with suffering, so in imperfection, so forth. We contemplate how the the next level higher up or in the case that we’ll be contemplating the qualities of the form realm, how the form realm is much more subtle, much more pleasurable or blissful is much better than the present level of existence.
And in this way, by contemplating in this way, we we develop our meditation to attain that. And and even within that, we can within the form, the forms realms, we can continue in this way, in the same way to progress up and up in this in this levels. And the uncommon the uncommon or the extraordinary practices, which will be exclusive to Buddhists will be such calm abiding meditations and teachings and teachings and teachings and teachings and teachings and teachings which will which take as objects of observation, such things as emptiness or the four noble truths or special teachings on impermanence and so forth. Okay? So we move on to the next division of the topic and the very last topic of this chapter, which is then placing oneself in one point in equipoise upon a virtuous virtuous object of meditation.
We read the next verse which says, therefore, in order to dispel the obscurations, I shall withdraw my mind from mistaken ways and constantly place it in equipoise upon upon a perfect upon upon the perfect object or upon a perfect object. And I was asking, so what what is perfect object making reference to the because in the translation, it was essentially the perfect object. So I was I was inquiring, what what is making reference to what is the perfect object? And Geshe-la briefly said quickly said is it is emptiness, but it is actually Geshe-la was continued. It is actually any object of observation, which is your object of meditation for for accomplishing calm abiding.
In English, was going through the commentary to that, which is saying again, therefore, in order for one for oneself to clear away, to dispel all to completely rid oneself of of all the afflictive obscurations to omniscience, one needs to give rise to special insight. And still, one needs as a as a in order order to in order to accomplish that special insight, one needs as a prerequisite. One needs to develop to accomplish calm abiding. And that being the case, must one must make effort at ridding oneself of all those things which hinder the attainment of calm abiding, hinder the production of calm abiding, which are those those minds which contradicted or those to say those conceptions of the desire realm, which contradict the attainment of calm abiding and so forth. And Geshe-la was making sense.
He was explaining. So everything that drives our mind outwardly and away from the object from of meditation that we are holding inward. All those things that distract us from our meditation and drive us outwardly. We we should rid ourselves of all of that so that we can accomplish. So again so again, one one vows them, the the text is then saying so one will at all times one will place one’s mind in meditative equipoise by constantly continually holding on, meditating on that pure observation by means of the continual application of the eight antidotes to those five obscurations that we have seen before.
Okay? Is that is that clear? Is that okay? And the concluding remarks here of this chapter of this part of the commentary is then saying in brief the method, the way of accomplishing the common types of calm abiding, the common type of calm abiding is as explained in the Grounds of the Hearers and Solitary Realizers. It is a text, again we just call it the grounds or the levels of hearers and solitary realizers and it is extensively explained in that text the way of of meditating, of accomplishing this common style of calm abiding.
And as for the uncommon way of accomplishing the way of accomplishing the uncommon, uncommon, the extraordinary calm abiding, we have, we have had here in this text, an extensive explanation of this, some uncommon practices. Also, if one can consult the Stages of Meditation of the Pandita Kamalaśīla, which also gives an extensive explanation of this uncommon way. And and one by consulting this text, one has to one learns of the benefits of meditating on calm abiding. One learns of the of the faults and disadvantages of not meditating on calm abiding. And then one makes effort, applies oneself with with great effort and exertion in the in the meditation of this in this concentrative practices by utilizing by means of the nine the nine abidings or the nine stages of abiding, nine stages of abiding of the calm abiding practices.
Also, if one wants to learn even more about this topic, one has to consult one ought to consult those texts on on the stages of the path. One has to study those texts on the stages of the path, both the extensive expositions of the stages of the path and and the and the the more brief ones. And then again, the text concludes then again in order that one that one be able to directly realize in order one may be able to to develop the special insight which directly sees, perceives the nature of reality. And and that and that one may be rid of the obscurations, the types of obscurations, the afflictive obscurations and the obscurations of omniscience. Again, has to rely on this immovable concentration, which is and that that being so, one has from the beginning, from the start, one has to become skilled in in calm abiding.
And then we have the very final verse or line of this commentary which is with regards to the title of this chapter which is again from from from within this text, is the the way of the bodhisattva engaging in the bodhisattva deeds. Again, this is the chapter eight, which is was an explanation an explanation of the eighth chapter, the chapter on concentration of the Bodhisattva way of life. And then so then this concludes the eighth chapter, the chapter on on meditation. And next Tuesday, we start with the chapter on wisdom. That’s gonna be lovely.
That’s gonna be tough. So Geshe-la is gonna drink his tea while you think of some questions I would just I would just make a request even though Geshe-la is not gonna ask for that. Geshe-la was feeling slightly unwell today after his lunch, so I’m just gonna ask you if if you have questions, you know, make it as brief as you can. Not because of his lunch. Not because of his lunch.
Not because of his lunch. Before. It was before, was it? Okay. Maybe it was because he was an empty stomach.
That’s what what it was. Did you make the doc? Yeah. Think I told him that. So do you have any questions?
So Geshe lah is making a distinction, which is basically based on on on the on the motivation or the intention. So Geshe-la was then saying, for example, we have, you know, doubts and afflicted doubts. And Geshe-la was saying, so if you take something like having doubts about emptiness, one is studying the subject of emptiness and one’s and one is is still pondering, still hasn’t hasn’t developed certainty about about emptiness. So one is still questioning, you know, is is is it actually so? Is this is this emptiness actually is this emptiness actually so, or is it not?
And one has doubts about it. And that’s and that’s not afflicted. That is okay, because I was gonna say. That is a stage in in the way to developing certainty, to attaining certainty about this this topic of emptiness in this regard. Now if as for afflicted doubts as for afflicted doubt, Geshe-la was then, you know, giving generally saying that all those minds of attachment, anger, and afflicted minds, they they they also have doubts with regards they can there can be doubts with regards to their own objects of observation.
Observation. So they will be afflicted. So if you have doubts with regards to your object of attachment, be it your car or your partner, you know, is is is this car good or bad? Is my partner going to be good or bad? Is it attractive or unattractive?
And so forth those generally afflicted doubts. Does this make sense? And Geshe-la again is quoting is quoting the four hundred stanzas of Āryadeva. And there’s a very it’s a very famous verse where he says something like this.
The first two lines of the verse are saying something like this. People with little merit. Sorry. People with with little merit do not do not have doubts. And in a negative, in a it’s a bad in a bad it’s gonna become clear the meaning.
And in the second verse, the second half of the verse is saying because even merely having doubts about emptiness emptiness is enough to how do you say? How can I translate that? To shake the foundations of cyclic existence. Actually, I wasn’t saying it’s it’s it’s enough to cause great great harm to the foundations of cyclic existence, to ignorance, so to speak. Is is that making sense?
Just just having doubts about emptiness. If there being emptiness or they or not is enough to shake the foundation of cyclic existence. You know? Thinking about it and pondering about it, you know, it’s just it’s enough to shake the foundation of cyclic existence. So it’s thing.
It’s a very positive thing. Yes. Yeah. People with little merit, they don’t even think about empathy at all, so they don’t have doubts. They remain in ignorance — ignorance is bliss, so to speak.
And but just just having doubts about it is is already by the force of a lot of merit that we have the chance to acquire this knowledge, have doubts, and that is enough to shake the foundations of of ignorance. So we can see by by the force of these illustrations how we we there are two different types of doubts. There is the afflicted doubt, and there is the nonafflicted doubt. This this verse was making reference to a nonafflicted doubt. And as for the afflicted doubt, Geshe-la was saying, is every every doubtful mind or every doubtful thought that is propelled by a mind which is motivated by one’s own interests, one’s own benefits alone, by which is motivated by the one’s the attainment of profit or happiness for this life is concerned with oneself alone.
Okay? That though all such minds propelled by this is are afflicted. And and, again, visualize and sense, so then we can see how that this last sort of doubt is afflicted. It’s a mind that is considering, you know, is this going to be profitable or not? Is this going to harm me?
Or is this going to please me? And so forth. And we can see how such a mind is can be afflicted. And again Geshe-la was saying and on the other hand, the mind that is doubtful about the actuality of emptiness. Emptiness which is the direct antidote to ignorance which is the very root of cyclic existence.
Being doubtful about the actual extent of emptiness is is how can I say that? Is phenomena actually is or are phenomena? Are phenomena actually empty or or not, you know, just having doubts about it is is very powerful. It’s very beneficial. So, again, we can see that both of them both of these are doubts.
Both both of them are are have the same format. They’re all wondering, oh, is is it so or is it not? Both of them have the same format. And this is how we we posit, you know, doubt or nonafflicted doubt and afflicted doubt. Okay?
Okay. Yes? Pardon me? I don’t know how to translate that very well. I could say that, but then I wouldn’t address the whole of the question.
I I thought yeah. I’m look, it’s it’s the the the idea of saying that emptiness is full of knowledge is something that I I I can I could I cannot convey Tibetan? If you realize emptiness, do you realize a lot of knowledge? I can try to do that. So so, yeah, I put it that way.
I put it the way that she put it. I I hope it will be it will conform with with what your intentions. But Geshe-la was then saying, yes. If you realize the emptiness, then you realize a lot of knowledge because by realizing emptiness that means that you have damaged or you have opposed ignorance. It’s opposite.
The opposite of realizing emptiness is ignorance which is a mistaken or an erroneous mind and emptiness, realizing emptiness, is realizing the actual way of existence of phenomena is giving rise to a correct mind. And then having given rise to the correct mind and then you start realizing every phenomena that you get in touch with correctly. You gain correct knowledge about every phenomena that arises in dependence upon that realization. Is this that? Yeah.
So the essence of all of that is power. The essence of all of that is power. But what are you referring to as all of that? My god. This is gonna get really complicated.
It’s gonna get really complicated. Look, you said something and Geshe-la cut me short when I translated that. You said everything is emptiness and then and it is it is not quite right to say that unless you are saying a very specific context. Just to say that generally, this this is incorrect. Everything is not emptiness using an identity verb there it doesn’t apply.
Everything you could say and this is not gonna sound just right in in English but we use an existential verb in Tibetan. So we would say everything has emptiness or or you could say everything is empty. But it’s important to understand that Geshe-la is expanding expanding on it. What is empty? What is emptiness?
What is that word making reference to? It is making reference to the fact that every phenomena there is lacks inherent existence. Every phenomena there is lacks any existence which is in dependence upon anything else, is lacks any existence from its own side. That’s what we’re referring to. So the phenomena every phenomena are empty of inherent existence every phenomena are empty of substantial existence and so forth that’s what we are talking about So realize the emptiness of a particular phenomena, it means we are actually realizing the actual way that that phenomena exist, or you could even say the ultimate way of existence of phenomena or the natural way of existence of phenomena, any way you want to translate it.
But the actual way in that that that phenomena exists. So we have realized and the correct way in which that phenomena exists, whatever the phenomena may be. But when we’re talking when we’re talking about emptiness, we have to have a specific phenomenon in reference to it. So and and Geshe-la is giving you an illustration. Okay?
An example. And we talk about excuse me. We talk about my hand. We say each one of us, say my hand. I say my hand.
And you saw Geshe was holding his hand. He was talking, and I’m translating as exactly as Geshe was saying. He was saying my hand. Now we have we have the emptiness of my hand. For every phenomena, there is every phenomena has its own particular emptiness.
Every phenomena is empty. Right? So my hand is also empty. It’s empty of inherent existence. It’s empty of existing in the way that it appears to me to exist.
So if I if I start to investigate and analyze my hand and look deep into it and search search for anything in it which is hand, which is this from its own side as hand and I look this is not my hand, this is not my hand, this is not my hand, this is my hand. This is not this is not this is not so where is it? There is not one thing in here that you can say here is hand or handness or whatever is that you want to call it. So when you investigate and you analyze the ultimate way of existence of hand, you find nothing. There’s nothing there from its own side.
There is hand that’s popping up and saying I am hand. There’s nothing like that. It’s still it is still it is there. It’s not that it doesn’t exist at all. Okay.
So for that mind, then which had stopped analyzing and investigating the way of existence of hand, hand, which is not investigating or searching for for hand, for that mind, it’s that mind looks at it and immediately labels it hand. And it exists conventionally in this way as merely labeled hand. And the same applies to every phenomenon. So this is a so, again, this is what we refer to. This is what we call emptiness.
This is what we label as emptiness or or being empty. Again, if you if you analyze, if you investigate, if you search for it, you don’t find anything. You if if it does not exist, whatever phenomenon it may be, it does not exist in the way that it appears to exist. It is empty of that. It lacks that existence.
So that’s what we refer to as emptiness. And still and still, for that mind which is not analyzing, which is not investigating, it is exists as as an imputation, a label, a convention. No. It’s it’s like yes. It is like an illusion.
It is not an illusion. It’s like an illusion. Okay? It’s like that’s the the the metaphor that we use to refer to. It’s like an illusion.
In case I wasn’t saying it’s like the television. It’s like the things that you see on the telly, the shows and the movies on the telly. Yeah. They did not exist in the way that they appear to exist. Is that okay?
Yeah? I guess I was And Geshe-la was just saying, it is still it is something which is very hard to, how can I say that, to fully understand, and it’s not without engaging a lot of study and a lot of contemplation of this topic that one will start gaining some solid understanding of it? So, Geshe-la was gonna say, again, in order to fully understand it, again, one has to engage in such analysis, in investigations. And, again, in the case of one’s hand, one will be continually investigating, analyzing where is the hand, how how does it exist until one eventually realizes that it does not have an existence from its own side, that it does not exist in the way it appears to exist. And one has realized has has sort of brought to perfection the realization of emptiness, but still, when one stops to analyze, one sees that the hand is still there, it performs functions, we use it and so forth and we call it hand and it’s not until one fully clarifies this apparent dichotomy so to speak in one’s mind that one reconciles this in one’s mind that one will have full realization of emptiness so it takes a lot of time yes So, again, that’s that’s why it is something which is difficult to realize.