Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 97-minute session, Geshe Pema Tsering makes a striking point early on: attaining calm abiding — with its blissful extinction of coarse suffering — is not liberation, because without realization of selflessness the practitioner still carries contaminated aggregates and will eventually fall to the lower realms. This argument anchors a commentary that moves through the three types of suffering (suffering of suffering, suffering of change, and pervasive compounded suffering), establishes why selflessness is the only force capable of cutting ignorance, and surveys how each Buddhist philosophical school from the Vaibhāṣika to the Madhyamaka Prāsaṇgika defines what must be realized. The session closes with a root verse on recognizing genuine renunciation and a discussion of why uncontrived renunciation is the indispensable foundation for great compassion. Part of a Lamrim series, this session rewards practitioners who have been following the teachings on the three principal aspects of the path.
File metadata (for organising)
File: 11. Day 5 Teaching AM.mp3
UUID: 536cb7ee-2ef4-423c-b189-b4cb11c63396
Teacher: Geshe Pema Tsering
Collection: z Teachings DTL (Geshe Pema Tsering)
Date: 2006 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 97.0 minutes
Words: ~6,211
So then wishing to bring all sentient beings to the state of enlightenment and attain enlightenment for that purpose, then one is then going to listen to the teachings. And then here, we are told that here then we are we are explaining the three three types of suffering, and we have the first one of them that all the contaminated feelings of pain, of suffering, they are called they are then the suffering of suffering. And then all the contaminated feelings of pleasure or happiness, they are then what is called the suffering of change. And then we are told and we’re given some illustrations. Then whilst one is tormented by by heat and one experiences a pleasant breeze, or one is when one is tormented by cold and one experiences some some warmth, and when when one is walking has been walking for a long time and then when one then stops and then or when one has been sitting for a long time and then one decides to to walk, then all those all those are examples of this contaminated contaminated happiness, contaminated pleasure.
And then the text is telling us that those they are not those are not fully characterized happiness or fully characterized pleasure, they are not in in the nature of of happiness or pleasure. If they were to be in the nature if they were actually in the nature of of happiness, then the more you will have of them, then that happiness will only increase. And since this is not the case, and the case is that eventually the more you have of them, they actually start turning from happiness into suffering, and suffering starts to arise, then that is the actual characteristic, actual sign, the actual proof, so to speak, that they are not fully characterized happiness, that they are not actual happiness. So then that’s that is what is called then the suffering of change. And then we explained then after that that each one of the bodies that we take in any of the six realms of existence, that those very bodies that we take, how to say?
They have how to say? Within themselves, have, like like, built built in within themselves. They have suffering, those very aggregates that we take in any of the six realms of existence. And that is what is called the pervasive compounded suffering. And then Geshe-la was then Geshe-la before Geshe-la started explaining that, he he added a a at the end of this the sentence here, he added that, as long until the day we attain liberation and enlightenment, then we will be tormented by this pervasive compounding suffering, because then we will still be taking on five aggregates.
And then Geshe-la was then saying, with respect to this information, we are told that it is any of the five aggregates. And then usually, we think that we associate this type of suffering only to the form aggregate, to this body, the form aggregate. But that is not the case. Even in the, how to say, form and formless rounds of existence, where there is no form aggregate, there is still, in relation to the suffering, to the aggregates of discrimination and the aggregates of compositional factors and the aggregate of consciousness and to the mental aggregates, is still they are still in the nature of suffering, there is still pervasive compounded suffering. Okay?
And then these aggregates, these contaminated aggregates that we have, the very moment that we attain them, from the very moment of the beginning of its existence, then they work, they function as the basis for all sorts of suffering, such as the birth, old age, sickness and death and so forth. So they function as the basis for all these sufferings to come. So then the sufferings of both in this life and in future lives, This contaminated aggregates that we have, this vessel, which is this contaminated aggregates, it comes that is the basis for our experience, both in this and future lives, the suffering of suffering and the suffering of change. So So there we are told then that if this if the if the the to say the need not to take birth into not to take birth with, how to say, one of the contaminated aggregates with the contaminated aggregates, to take birth of not to take on the contaminated aggregates. Up until there is no need to that.
And if if this up until that point, we will have we will have to keep on taking rebirth within cyclic existence, and that is just like that is compared to a bed of, how do say, plants with with with thorns, like a bed of of of Bed of thorns. A bed of thorns. Yeah. It’s just like lying down on a on a bed of of thorns, and there is nothing but suffering to it. And then as for for freedom from cyclic existence, we are told it is it is not like running away from one country to and and fleeing from one country to another country.
And I guess I was saying, it’s not like one fleeing from Brazil to Australia. Then cyclic existence, we are told, is that very continuous taking on of the five aggregates, taking contaminated aggregates. It’s that very continuity of taking of contaminated aggregates. That is what is referred to as saṃsāra, cyclic existence. And Geshe-la was then saying, up the point where we do not need to take on the contaminated aggregates again, then we’ll be within exactly the existence.
And then we are told we are told then by by Geshe and by the text here of Pabongka Dechen Nyingpo that freedom from cyclic existence is then is then attained by having realized by the wisdom that realizes selflessness that cuts straight through the root of of cyclic existence itself. And then Geshe-la was in Spain. So then those contaminated aggregates, they come about by the force of actions and afflictive emotions. So then we are told then that we have to cut, we have to destroy, or we have to destroy those afflictive emotions. And Geshe-la was saying, so then when we talk about actions, we’re talking about actions that are impelled by afflictive emotions, that are impelled by by that ignorance of self grasping.
And then an afflictive emotion, and what is referred to here is then that ignorance of self grasping itself. So then we have to cut through that ignorance of self grasping. Having cut through that, having destroyed that self grasping mind, then we won’t be producing any more actions, and then we won’t have to take birth again. And then that’s what Geshe-la was explaining.
So then Geshe-la was explaining. So then Samsāra is then the continuous taking of those five contaminated aggregates that are impelled by karma, by actions and afflictive emotions. And then so until until we can stop that, then we’ll be we’ll be experiencing the sufferings. And I think I was then giving you an illustration, an example, that even if we were to be practicing, for example, calm abiding meditation, and then we would practice it well and then attain to calm abiding, then with the attainment of calm abiding, one can stop all these core sufferings that we have. We won’t be experiencing any suffering, and we will actually experience a very special We will have very special blissful feelings out of that practice, the calm abiding practice.
And then, as I was saying, but still, one has stopped the coarse feelings of suffering, but one will still have contaminated aggregates. So one is still not free, completely free from suffering. So then Geshe-la is explaining that that that person who who has attained there are there are people who have attained to to calm abiding, and then when they attain those beautiful feelings and and and the the extinction of coarse sufferings, then they think that they have actually attained liberation. But they have not, because they have not realized selflessness, because they have not realized selflessness, which cuts that afflictive emotion, which which impels the taking of contaminated aggregates, and he is not actually free from suffering. Because when we’re talking about the taking of contaminated aggregates, are impelled by actions and afflictive emotions, afflictive emotions are being referred to.
The very root of them, the very main one of them, the principal one is that self grasping mind. And that person, that being, has not realized that. So because of that, he is not free of it. And then Geshe-la so Geshe-la was explaining that such a person might might die one day and then be born in one of the form or formless realms of existence, and then eventually, he will get in touch with one of his previously accumulated negative karmas, actions, and then he will have to be born in the lower realms. And he will and then at the at the process of dying as one being of that place, he will he will know that where he’s going to be born, he’s going to which lower realm he’s going to be born, and he will have regretful thoughts, and he will understand that he has not actually attained liberation, freedom, and so forth.
So, Then Geshe-la explained that if one is to practice calm abiding, one must practice it, how do say, with the realization of with the understanding of emptiness, with with the understanding of selflessness. Because there is this great danger that not not having understood, not having realized selflessness, then one might incur this this danger that that that just as in the example that was given by Geshe-la. Geshe-la was saying that non-Buddhist practitioners or many non-Buddhist practitioners, they all have this common practice of calm abiding meditation, but they do not have an understanding of selflessness. And because of that, they cannot damage that ignorance that ignorance this this afflictive conception, which is ignorance, which is which impels us to take more contaminated aggregates. So as I said, one has to have the understanding of emptiness, has the understanding of selflessness in order to practice, I’d say, calm abiding.
So then, Geshe-la was saying, if one if one does not have realization of emptiness, then even even even having the mind of enlightenment won’t won’t be beneficial. Even having renunciation won’t be enough. Even having calm abiding won’t be enough. Even having the the the state of union of calm abiding and special insight won’t be enough without without that realization of emptiness, of selflessness. Those those meditations and teachings and teachings and teachings and teachings and teachings, such as the mind of enlightenment, for example, they they they they have very great qualities indeed.
They have very great they’re amazing qualities indeed. Every single moment of meditation in in the mind of enlightenment, you produce such heaps huge heaps of of of of merit, but they by themselves, they cannot harm that ignorance, that afflictive emotion, is ignorance. So In this case Geshe-la is telling us that what we need then in order to be able to harm, to cut through that ignorance of self grasping, that what we need is the is the an opposite force to that, a force which is which is directly opposite to that. So what we need is a realization of selflessness. So then just like just like water can harm fire because it’s it’s an opposite force to fire, then in the same way, we need the realization of selflessness in order to harm the self grasping mind.
We need to to a realization of selflessness that that understands that that self is not truly established on its own side. It it does not exist in the way it appears to exist. And that self-cherishing that self grasping mind, on the other hand, is that mind that believes that the self and things actually exist the way they appear to exist, the way that they are truly established. So we need that selflessness, the realization of selflessness that understands that the self is not truly established, it’s not established from its own side. So then until the day we realize that phenomenon itself are not truly established from from from its own side, from their own side, until then, we won’t be free from cyclic existence.
We won’t be able to harm. That all the non-Buddhist schools, they do not they do not know anything about self and phenomena not being actually not being truly existing from from their own side, not being truly established from their own side. And then, like I said, but not only not only the nonbodied schools, also the the lower philosophical schools, the Cittamātra, the Sautrāntika, the Mind Only, Madhyamaka Sautrāntika, the schools of philosophy, they also believe all of them, they believe in true establishment. So then so then we can see then how difficult how how not easy it is to them to to to realize the view. Then So then we are told we are told that that even the Buddha himself, he he told us that, okay.
We have we have to destroy the root of cyclic existence. We have to destroy ignorance. We have to we have to destroy self grasping. In order to to to get rid of it, we must realize selflessness. But then and every every Buddhist school of philosophy accepts that we have to to realize selflessness.
But then what is that selflessness? What is it that they describe as a selfless itself? Is it is even in the So then even the Buddhist all the Buddhist schools, even though they all accept, they all say that we have to realize selflessness, Then that selflessness, what what is it that they explain that is is different thing for each one of the schools. And then even even the Madhyamaka Svatāntrika School of Philosophy say that what is we have to realize is selflessness. It’s that phenomena.
They are, how to say, truly characterized and they So then what what besides explaining and what what is it that the Madhyamaka Svatāntrika say we have to realize that we have to realize that even though phenomena are not truly established, their their defining characteristics, they do exist from their own side. And the the Madhyamaka Sautrāntika, they say then that if the defining characteristics will not exist from their own side, then we wouldn’t be able to label them, to impute anything onto them. But still, they do not truly exist. So that’s what they say, And then Geshe-la is explaining that then the the the mind only school of philosophy, then according to them, they divide all phenomena in three categories. And then one of them is other other powered phenomena, and then another one is is emptiness itself, and the third one of them is is every permanent phenomenon, which is not emptiness.
And then they say that aside from every permanent phenomenon, which is not emptiness, all other phenomena, they are truly established. So then all all other power phenomena, all functioning things, they are truly established, and then emptiness itself is also truly established. And then other phenomena, which are permanent phenomena, are not emptiness, then they are not truly established. That’s what they assert. So they also assert true establishment.
And both of those schools of law, Geshe-la, was then just mentioning now, the the Madhyamaka Sautrāntika and the mind only, they are both Mahāyāna schools of philosophy. And then and the lower schools of philosophy, the the Sautrāntika and the Vaibhāṣika, they are the Hīnayāna schools of philosophy. And then for them, then all phenomena, they are truly established. And then if if they want they say that if if phenomena were not truly established, then they wouldn’t they wouldn’t exist. They will be in existent, nonexistent.
And then so then what is it that they say that one has to realize a self? Just that the self how to say? It is not the self is not independent and is not forgot the other two. So independence. So then they have to realize that the self, it is not an independent entity from other phenomena.
So Geshe-la just said, it’s probably we do not understand what is being said. It’s not a substantially independent entity. Now for for the consequentialist school, the the the middle view consequentialist school of philosophy, then they say that there is nothing which is actually truly established from from his own side. So then for the the middle view for the Madhyamaka Sautrāntika School of Philosophy, they say that the defining characteristics of phenomena exist from their own side, and then and dependence on that one then imputes phenomena. And then the the minor only schools, they say that there are two categories of phenomena which are truly established from their own side, and then the lower schools of philosophy say that every phenomenon is truly established from their own side.
And then the Madhyamaka, the middle view consequentialist school, they are saying that when they say that there is something, they assume that there is something which exists from their own side, when they assert that, then there is something that they hold on to, that is something that they grasp to, and then if there is that grasping, then there will be attachment, will be aversion, and so forth. So then the consequentialist, the middle view consequentialist school, the Madhyamaka Prāsaṇgika School of Philosophy says then there is nothing which exists, nothing whatsoever that exists from its own side, which is fully established from their own side. Everything is merely imputed by mind. So then because they they still believe that there is something that exists that is truly established from its own side within phenomena, even though they say that phenomena are not truly established. Whatever they say, phenomena is not truly established.
Phenomena do not exist from its own side, but still there is something is something out there which exists from its own side. Once they assert that while they assert that there is something which exists from its own side or there is something there, then there is something which which they grasp to or there is something that they they self grasp to, and then they will they will they will they will be still be ignorance. They will still be all the afflictive emotion that follow after ignorance. And they won’t be able to harm then the roots of afflictive emotion and conceptual. They won’t be able to to harm saṃsāra.
Then besides then saying then then said that there is actually nothing from the side of phenomena which is which is truly established, which exists from from from from from the side of phenomena itself. There is nothing which is not merely imputed by mind. And then and then realizing that realizing that there’s nothing which exists from its own side, that that everything is merely imputed by mind, then one understands that those consciousness which believe in true establishment are mistaken consciousness. And then in this way, one can avert that, one can stop that, and then realize selflessness. And then understanding that there is nothing whatsoever, there is nothing in the slightest which exists from the side of phenomena itself, then one can understand then that that mind which believes in true establishment is, again, a mistaken mind, and one can then stop that.
And then, Geshe-la is saying, so then so then when we are told in the text that we have to cut to to realize selflessness in order to cut through the root of of of ignorance, the ignorance of self grasping, then, Geshe-la is saying, then we have to then meditate on selflessness in this way, as as Geshe-la was explaining, for continually and for a very long time. And then when we when we actually, say right now, we do not have this realization of selflessness, but then when we have that realization of selflessness, and then we engage, when we fight with that self grasping mind, then we are bound to win because the the selflessness is true, is actually true, and then the self grasping mind is actually false, is actually not true. So we are bound to win by that. So then so as I saying, so then the with an atom bomb, one can get rid of all one’s one’s enemies, and then be happy in this in this in this relative way, one can be happy. But then as for as for the the power of of of the realization of selflessness, the realization of emptiness, then it is not like this.
Then one one will then with realization of selflessness, one can accomplish not only one’s own happiness, one can accomplish the happiness of all other sentient beings. So it’s much more powerful then. Geshe-la is then saying that realizing emptiness is extremely is extremely difficult. It’s very it’s a very hard thing to do. We have to do it for for a whole variety of different reasons, and we have to do it for a very long time.
It’s very, very difficult. But we we can through the force of of familiarity with aspirational prayers, we can then give rise to a very strong wish. We can develop the wish that may I realize emptiness. May I attain enlightenment. May I realize the mind of enlightenment.
We can familiarize ourselves with these aspirational prayers, with these wishes, and then eventually, as a result of those prayers, then we will in the future be able to attain those realizations. So then there are many teachings about emptiness. There are many teachings about the mind of enlightenment. This has been saying that anytime we have the chance, then we should be reading those teachings, we should be studying those teachings, we should be, at the same time, giving rise to aspiration to be able to realize those teachings also. And then eventually, we will get used to them, and we will be able to realize them.
And then, so then again, that realization, that wisdom that realizes selflessness and then cuts through the root, the very root of cyclic existence, that is what is called freedom from cyclic existence. And then so then we finish then with the section on the teachings on on on, let’s say, stopping desire for for future lives, for the happiness of future lives. And then we start the third division of topic on renunciation, and the last one, which is then how to recognize the time when one has actually developed renunciation. And then we read the next root verse, which reads, When you have meditated thus and feel not even a moment’s wish for the good things of cyclic existence, And when you begin to think both night and day of achieving freedom, then you found renunciation. And then we are told by Geshe-la that when this comes about, then we have attained this fully characterised genuine renunciation.
And then so then we we go for the the the commentary to that root verse, and we are told then having having contemplated, having reflected on such meditations and teachings and teachings and teachings and teachings and teachings as impermanence and death, and then on on the three lower realms of existence, and then on on actions and their results, and on the suffering of the happy realms of existence, and so forth. Have you meditated well on those topics? And then when in your mind there is not even the, how do say, a single wish or desire, not the slightest trace of desire for the good things of a cyclic existence, one when one does not trust anymore on cyclic existence, not even in the in the in the, how do say, in the happiness and bliss of gods. And then when when one understands that even those the happiness and bliss of gods is nothing but suffering. It’s completely meaningless and senseless.
And then having seen that, but not only that, when one does not even wish the highest, the greatest blisses of of of such gods as the Brahma gods and and the the gods of the hundred blessings and and and does not have the slightest wish for for the the the whole wealth and and and enjoyment of a willed emperor itself, then when that arises, And then and then we are told, so so then when not even the slightest wish for those things arise in our minds, and when both night and day or or we’re told day and night, and just like someone so a person who has a great preoccupation in in in in his or her mind then wakes up many times during the night, the first the first thing that the person thinks about comes to mind when when he wakes up so many times during the night is is just that that preoccupation that he has. So then when when we, in the same way, have have this this wish for liberation arising in our mind in this this way, then at that at that time, we have then realized we have then attained, fully characterized a genuine renunciation.
So then those topics from from precious human rebirth, the the preciousness and the difficulty of finding a precious human rebirth with all the freedom of opportunities up to and including renunciation, which are traditionally, they are subsumed under two different headings in the traditional text on the stages of the path, which is then the stages of the path of beings of small scope and the stages of the path of beings of medium scope. In this text, they are also subsumed under the heading of renunciation, and that we are told is a special characteristic of this text on the three principal aspects of the path to enlightenment. So then and then we are told then that this renunciation, the renunciation, the mind of renunciation is an extraordinary cause, is an uncommon cause, is a very special cause for the for the rise of great compassion. Geshe-la was saying so then if one does not have renunciation, then there is no way for for great compassion to arise. This one?
Those. So then and we are told then that in order then to give rise to great compassion, then we must through contemplation and reflection, we must give rise to a noncontrived mind of renunciation. So then, as I was saying, so then there are there are many types or levels of compassion. And then, generally speaking, just to give rise to compassion, we do not need that. But in order to give rise to genuine, uncontrived, great compassion, it is absolutely necessary to have developed uncontrived renunciation.
So then and then what Geshe-la is telling us that great compassion is an exclusive, how to say, meditation or path of Mahāyāna vehicle. The lower vehicles do not, even though they have meditations and teachings and teachings and teachings and teachings and teachings on compassion, do not have meditations and teachings and teachings and teachings and teachings and teachings on great compassion, what is called great compassion. So then, Geshe-la has been explaining that this great compassion, which is something that originates out of of of the superior resolution of of of compassion, of of uncontrived compassion. It is something that is exclusive is exclusive from of of the Mahāyāna teachings, Mahāyāna Buddhist teachings. And then, Geshe-la was going to say, even even other religions, even even the Christian religions and so forth, they all have compassion and loving kindness and so forth, but they do not have the great compassion itself.
That’s what is called great compassion. It’s exclusive from the Mahāyāna So then Geshe-la was saying that we we can clearly understand how other religions our other religious systems do not have great compassion because those most of other religions, they one is how do say, it is our right to kill animals. It is our right to kill fish or or other animals. And then when we’re talking about great compassion, we’re talking about a great compassion which involves, how do you say, absolutely and completely every single sentient being there is. All of them completely.
It doesn’t leave any sentient being out whatsoever. So that’s one of the characteristics of great compassion. Then we can see how very difficult it is to realize great compassion, isn’t it? So then also we are told by Geshe-la that they also do not accept, do not have an understanding of Buddhahood or full enlightenment because they do not have also by the lack of that understanding of great compassion, we can easily understand how they lack this understanding of of Buddhahood, of enlightenment. So then because the mind of enlightenment enlightenment the mind of enlightenment involves two things, and one of them is then, how do you say, is the observing, having as an object of observation, one’s goal, all sentient beings without exception.
And then the other one is to is to be able to endow those sentient beings with the bliss of enlightenment, with lasting happiness. And then in order to accomplish that, then one has to attain enlightenment itself. And that is the mind of enlightenment. So that we can see how, because of that, they do have this understanding of enlightenment also. But as for compassion, we all have compassion.
Even animals have compassion. But then but then great compassion is something which is which is very great and powerful. If if one does not meditate, contemplate and meditate for for a very long time, it won’t come about. So then we have without having a good renunciation, proper renunciation, then one won’t be able to give rise to great compassion. So then we are told that without first understanding, realizing and understanding how we ourselves are tormented by suffering, and then we won’t be able then to understand how others are tormented by suffering and won’t be able then to give rise to that mind which cannot bear seeing other beings suffering, which is the mind of compassion.
So then how is it that we all have compassion, and then we all we all have the experience of of we all have had the experience of of being ill, and then experiencing the suffering and not wishing to to have that suffering, wishing to be free from that suffering. And having understood that, we can all say or just think of, how to say, wish, then the advice of the wish may all sentient beings also be free from these sufferings. So that’s compassion, Geshe-la says, but that’s not great compassion. So then, in fact, that is compassion, and if one keeps on familiarizing oneself with that, then eventually one will attain great compassion. So then we are so then just just as we ourselves do not wish for any suffering and we wish only happiness, then all sentient beings are just the same as as ourselves.
So then So then, wishing then that may all sentient beings be free from suffering and be endowed with all happiness, then that’s compassion. And if we can meditate again and again and again, familiarize ourselves again and again with this thought, then we’ll get better and better, stronger and stronger, and we’ll get there. It doesn’t give results overnight. It’s just like when we plant a seed in the ground, and then we have to we have to water the seed, we have to put some if great compassion was something that you could observe and see, seed growing just as you would see a plant growing, that would be great, everybody would be doing that already, but we cannot see it, So it’s very difficult to engage in it. And then and then we are told from from the Bodhicaryāvatāra we have a verse in the Bodhicaryāvatāra, which says that sentient beings usually, sentient beings who cannot cannot even have the the the wish to be free from suffering for themselves, not even whilst they are dreaming.
So how could how how it is that they could produce this wish for others? So then and then we are told then that meditating on that in relation to oneself, then that is renunciation. That brings renunciation. And meditating on that on those sufferings, then in relation to others, then that brings compassion. Okay.
And then in order to give rise to that, we are told that we must then listen and reflect on this and engage on those teachings of the great protector Lama Tsongkhapa on the stages of the path to enlightenment. And we must train our minds in those teachings. And then if the increasing of such afflictive emotions as attachment and so forth within our minds is just comes about only because of the fault of not having trained our minds in stages of the path of beings of small scope and middling scope. And then we are told also after that, we are we are we are told that we are wise people. We should we should disregard and not pay attention to such things as as as clairvoyance or or being able to perform abilities, perform miraculous feats, And we should we should not rely on such religions as shamanic religions, as the and so forth and other non-Buddhist traditions.
And we shouldn’t strive, how to say, to attain such powers and so forth. We should instead, how to say, rely on such generally rely on such teachings as we can find in the three baskets, in the Tripitaka teachings, and also in those teachings of the stages of the path, which contain subsumed under them the very essence of those three trainings. And then in this way, with these teachings, listen, reflect, and meditate on these teachings and train our minds with them. And then we are told that if we if we then train ourselves in this stages of the path and engage engage in it, then we will we will be able to attain not only calm abiding calm abiding and we will attain the three principal aspects of the path. We will also we will be able to complete all the practices, all accomplishments up to the two stages of highest Yoga Tantra, and we will find these realizations unmistakenly and soon in the future, in the near future, then we’ll be able then, how to say, to attain the state of enlightenment itself.
And then we are told finally that if we do not give rise to great compassion, then we won’t be able to produce. There is no way we can produce within our mind streams the mind of enlightenment. So to conclude, we see that great compassion is extremely important, and we are told that it is extremely important then to give rise to great compassion within our minds. And that concludes the teaching on renunciation, and we just arrived at the very beginnings of the teachings on the mind of enlightenment. We can do that next year.
The people like to turn to the teaching prayer section, page sixteen, which is the long mandala, and then turn to page twenty four, twenty five. I pray to the Divine Assembly that bestows immutable life to please bestow the siddhi of deathlessness on my Roop Guru, whose kindness is without equal. Who is vajradhara embodying all the conquerors of the three times? I pray at the feet of my glorious Guru who bestows unfortunate disciples all the stages of the paths of Sūtra and Tantra that forms the inner essence of the moon’s teachings, and compassionately and fearlessly disseminates the conqueror’s words. May this great guide of migrating beings have long life who possesses all the characteristics of a holy spiritual friend, such as pure and the three vows, undaunted and altruistic, qualities derived through experience from hearing, contemplation and meditation.
May this great holder of the traditional teachings have long life, who teaches the pure paths of Sūtra and Tantra without contradiction as they are, who protects the internal stages of the yogis of method and wisdom of the two stages, and beautifies the saffron robe through diligence and practice. May you live long protected, who is held in the lotus petals of pure white Dharma, and spreads the teachings of the conqueror with all embracing skill and means to eliminate the darkness and confusion of other migrating beings. By the strength of my pure intention, the truth of the nondeceptive dependent arising of karma and effect, and the pure, precious Oh, yeah. Okay. Oh, yeah.
Oh, yeah. Oh, yeah. Oh, okay. Oh, yeah. Okay.
Okay. Thank you much. Yeah. Okay. Oh, that’s awesome.
Yeah. Oh. That’s better. Give some. Yeah.
Oh. Thank you very much for that. Oh, this Yeah. Yeah. Yeah.
Beautiful.