Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 10-minute teaching, Geshe Jampa Gyaltsen examines how different types of meditation contribute to developing wisdom and realizing emptiness. He explains that whether one meditates on emptiness, impermanence, or suffering, the purpose is to cultivate wisdom that leads to understanding the ultimate nature of phenomena. He then explores how Buddhist philosophical schools differ in their understanding of time and existence: lower schools assert three periods (birth, existence, destruction), while upper schools like Mind-Only and Middle Way traditions posit that objects exist only momentarily, changing continuously in each instant. He further clarifies the paradox that while ordinary perception grasps things as lasting, reality shows constant subtle change that we fail to recognize. Finally, he addresses whether Buddhahood is permanent, explaining that while Buddha’s form bodies remain impermanent and momentary, the Dharmakāya—the Truth Body that abandons all obscuration—is considered permanent. The discussion is pitched at practitioners already familiar with Buddhist philosophy and meditation terminology.
File metadata (for organising)
File: 1992 – T2 – Tape 2 of 2 – KR.mp3
UUID: 81e5a9af-7258-4e4b-a10d-a7e0911cc8f2
Teacher: Geshe Jampa Gyaltsen
Collection: Heart Sūtra
Date: 1992 (exact day not recorded)
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~399
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) **Collection:** Rinpoche Recordings — Heart Sūtra (1992, 2000) **Duration:** 10.0 minutes **Words:** 399 **Model:** Deepgram Nova-3 **Corrections applied:** 0 **Transcribed:** 2026-02-28 00:31 — 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…
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# Heart Sūtra 14.11.00 (Tape 2 of 2)
**Collection:** Rinpoche Recordings — Heart Sūtra (1992, 2000)
**Duration:** 10.0 minutes
**Words:** 399
**Model:** Deepgram Nova-3
**Corrections applied:** 0
**Transcribed:** 2026-02-28 00:31
—
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 meditation is 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 concept or habit 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 prominent state. Yeah. It depends when you say the the the permanent — Buddhahood is permanent. It depends on how one says, 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 Dharmakāya, which abandons all the obscurations, and that part is called, is set forth to be permanent, and whereas Buddhahood or Buddha’s form body, the body, speech and mind, so forth, also the changes are impermanent, and in moment, they are changing momentarily. Okay.