Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 10-minute session, Geshe Jampa Gyaltsen addresses the relationship between meditation and wisdom, drawing from his Heart Sūtra commentary. He explains how any sustained meditation—on emptiness, impermanence, or suffering—develops wisdom, which is essential for realizing emptiness. He then turns to the scholastic question of impermanence, contrasting lower schools (Sautrāntika) which posit three phases of existence—birth, duration, and destruction—with higher schools (Mind-Only and Middle Way) which deny duration itself. Geshe Jampa clarifies that while things appear permanent to ordinary perception due to our grasping at stability, they actually change moment-to-moment, so subtly that we fail to notice. He concludes with a brief note on Buddha’s nature, distinguishing the permanent quality of Buddhahood (which abandons all obscurations) from the impermanent aspect of Buddha’s physical and mental manifestations. Suited to intermediate students with grounding in Buddhist philosophy.
File metadata (for organising)
File: T2 – Tape 2 of 2) 3 – KR.mp3
UUID: 58688160-2aff-46d3-9059-5084586d7801
Teacher: Geshe Jampa Gyaltsen
Collection: Heart Sūtra
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~395
**Teacher:** Geshe Jampa Gyaltsen
This transcript was generated using AI speech recognition and has been reviewed for Buddhist terminology accuracy. Some inaccuracies may remain. Please refer to the original audio recording as the authoritative source.
# Heart Sūtra 14.11.00 (Tape 2 of 2) 3.mp3 > **Collection:** Audio Recordings — Heart Sūtra > **Duration:** 10.0 minutes > **Words:** 399 > **Model:** Deepgram Nova-3 > **Corrections:** 0 Buddhist terminology fixes > **Transcribed:** 2026-03-02 16:43 — So it depends on the meditation and any kind of meditation. If one does a very good meditation, if it’s a good…
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# Heart Sūtra 14.11.00 (Tape 2 of 2) 3.mp3
> **Collection:** Audio Recordings — Heart Sūtra
> **Duration:** 10.0 minutes
> **Words:** 399
> **Model:** Deepgram Nova-3
> **Corrections:** 0 Buddhist terminology fixes
> **Transcribed:** 2026-03-02 16:43
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So it depends on the meditation and any kind of meditation. If one does a very good meditation, if it’s a good meditation it could be any meditation, but all those good meditations to, meditation helps one to develop one’s wisdom. That wisdom is where, but the wisdom, when one develops one’s wisdom, that wisdom is very helpful to realize emptiness. So, yeah. And, for example, whether you meditate on emptiness or meditate on impermanence, meditation on sufferings, suffering, and so forth.
If one does a very good meditation on this, which all meditation helps one to generate one’s wisdom, or develop one’s wisdom, and that wisdom will be used or will be very helpful to realize emptiness. You have the second one. In reality there is not a time of existence or time of existence of any object. But according to the schools of Sautrāntika in the lower school, they assert about the periods of the object by saying in three categories, it’s a time of birth, and they say the time of existence and the time of destruction. Whereas in the Mind Only and the Middle Way schools, the upper schools, they said that the time of existence do not exist.
It is because they assert the subtle impermanence that just at the very moment of the birth, it never stays. It exists momentarily within second to second. But for us, in our ordinary appearances, that because of our ascertainment of grasping permanence, we think that things do exist for a moment, but the fact is that they do not exist at all. It changes, but we don’t recognize it. So the things never exist even for a second, but the continuum of things exist, so it’s just produced one by one, but it’s very subtle that we don’t realize it.
Yeah. A permanent state. Yeah. It depends when you say the permanent part of Buddhahood is permanent. It depends on how one said, because there are different types of body, speech and mind of the Buddha.
And there is a permanent part within the Buddha, which is called Buddhahood, which abandons all the obscurations, and that part is called, is set forth to be permanent, and whereas Buddhahood, or Buddha’s body, speech and mind, so forth, also the changes are impermanent, and in moment, they are changing momentarily. Okay.