Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this two-hour session, Khensur Rinpoche completes the 2003 commentary on Je Tsongkhapa’s three principal aspects — renunciation was covered the prior year, and here he closes out bodhicitta and emptiness. The heart of the talk is the Prāsaṇgika view that emptiness and dependent origination are mutually establishing: understanding one requires the other, and failing to hold both leaves the analysis incomplete. A “prime minister” analogy illustrates concretely how all phenomena, including the self, exist only through labeling and not from their own side. Rinpoche then explains how this view avoids both the extreme of eternalism and the extreme of nihilism, before turning to practice: the need for solitude and sustained effort once contemplation yields certainty, the Lamrim’s three graduated scopes, and the distinction between causal and resultant refuge. Suited to practitioners with some Lamrim background.
File metadata (for organising)
File: 06 3PA 2003 08 27.mp3
UUID: 7c7d4b0a-1e81-4942-a6d1-420c842dc41c
Teacher: Khensur Rinpoche
Collection: 3 Principle Aspects of the Path (Khensur Rinpoche)
Date: 2003-08-27
Recorded at: Buddha House Adelaide
Duration: 120.1 minutes
Words: ~5,892
First of all, we have to establish a motivation based on precious bodhicitta. In order to establish a motivation based on the precious bodhicitta, then we should try and develop the thought that in order to establish all sentient beings in a state beyond suffering and in a state that encompasses all the excellent qualities of happiness. In order to do this, we will strive to reach enlightenment. By doing the practice of listening, of contemplating and meditating, which are all good things, may the virtue that we accrue from this be a cause for us to attain this end. So we are studying and listening to and the teachings that are the essence of all of the Buddhist teachings, all of the teachings as set forth by Je Tsongkhapa, the three principal aspects of the path.
This is in order may this be may we do this with a Buddhist motivation. So we should meditate on this for a few minutes. As the teacher explained, we develop positive actions, if we do positive actions or accrue positive karma, because its outcomes will be positive, then we will experience happiness. In future lives, we will experience the fruits of those positive actions as happiness. Likewise, negative actions, because they lead to suffering, in our future lives, we will experience the results of those negative actions as suffering.
So what this means is that by accruing a virtuous karma, we will create the causes for us to be born in the, higher realms, in the realms which actually have happiness in them. And by accruing negative karma, then we will develop the we’re we’re establishing causes for being reborn in the lower realms, which are realms of intense suffering. So because we really like happiness and because we dislike suffering, then we need to establish the causes to be reborn into a place where there is happiness, and hence, we need to develop or accrue positive karma, and we need to completely get rid of the causes for suffering, which is negative karma. So we need to what we need to do then is to accumulate positive karma. Now another reason we need to accumulate positive karma is that it is very, very difficult for us to understand emptiness, for us to perceive emptiness.
So in order for us to perceive emptiness, then we need to have stores of merit. So hence we need to practice in order to get positive karma. So Atisha said that the view of emptiness or emptiness was like the sky, and the accumulation of positive karma was like the base or the ground from which we need in order to be able to perceive the sky. In this case, if we don’t have the base, then we can’t see the sky. Hence, we need to create positive karma in order to be able to see emptiness.
Unfinished behavior. I’m finishing. I investigate. Investigate. Right.
Okay. So there’s three different grounds from which we can — three different topics related to explaining emptiness. There are five different explanations with regards to explaining the view, and we’ve already talked about the first two, and this evening we’re going to discuss the third one which is the view with regards to the unfinished investigation. Sorry. There’s five different explanations.
Sorry. And we’ve already we’ve already gotten there. Was just quick. I was thinking, where is the three from? Alright.
Okay. So, anyway, I’ve already explained the first two, and let’s see if we’re gonna talk about number three, number four, and number five. So in the three principal aspects of the path, then Lama Tsongkhapa says that as long as both the understanding of the nondeceptive dependent arising of appearance and the understanding of the empty state free of assertions appear to be separate. For that long, we do not comprehend the intention of the Muni or the intention of the Buddha. Now, in the first instance where it says oh, in the first instance in Tibetan and the second instance in English in English, it says there, and the understanding of the empty state free of assertions now hang on, this first bit.
So the dependent origination or the dependent arising of appearance, what that is talking about is the non true established nature of things, the conventional truth that actually appears to us. So the appearing conventional truth, the fact that that appearing conventional truth is actually a dependent origination, that is, that it is a result that has come into being on the base which is a cause, that understanding has to be accepted along with the understanding of emptiness or an empty state free of assertions. Emptiness being emptiness of a truly established thing or something established by its characteristics. So these two concepts, the concept of the dependent origination of conceptual reality or the dependent origination of the things that conventionally appear to us and the emptiness of those things, those two things come together. The two understandings have to come together.
If we say that something is merely empty and we don’t understand that that is in connection with dependent origination, then that’s not an understanding of emptiness. If we say that something is a dependent origination and it’s not and and don’t state that it is, empty of being truly established, then we haven’t understood dependent origination either. The two things need to work together. They you know, in order for us to understand one, we need to understand the other. They define each other in a similar way that we can’t have hot if we don’t have cold.
If we have if we we can’t define something as being cold if we don’t define something as being hot. Likewise, we can’t define something as being hot if we don’t compare it to something being cold. So in a similar way, we need to understand that dependent origination and emptiness, or the emptiness of inherent existence, depend on each other in order for understanding or yeah. Okay. So that was the explanation that isn’t completed, the the description that isn’t completed.
The next thing Lama Tsongkhapa refers to in the discussion of emptiness within the three principal aspects of the path is the discussion that is completed. This is talked about in the verse that says, When those understandings are not separately posited, are not separately presented, and simultaneous merely seeing nondeceptive dependent arising generates determining awareness which destroys all modes of grasping, At that time, the analysis of the view is complete. In the first instance, when it says, When both understandings are not separately posited, first of all, what’s being said here is that all phenomena are established by labeling. They’re merely labeled. They don’t exist inherently.
But at the same time as not existing inherently, as being empty of true existence, then something that is a positive cause will give rise to happiness. Something that is a negative cause or a negative action will give rise to suffering. So a positive cause will have a positive result, and a negative cause will have a negative result. So there’s these two things. First of all, the emptiness and yet still this infallibility of a positive cause giving a positive result and negative cause having a negative result.
Right. So the all of the things that we’re talking about here, all of the things we’re talking about are called phenomenon. Another word for saying phenomenon is something that exists, so we’re talking about all things that exist or all phenomena. All phenomena are merely labelled. They don’t exist inherently from their side.
They’re merely labelled as such. So that doesn’t mean that if there is a positive action that there won’t be a positive result, or if there’s a negative action that there won’t be a negative result, but along with that understanding has to come the understanding of emptiness, and this understanding of emptiness is that all phenomena are not truly established, they’re not inherently established, they are merely labelled. Now, this is very difficult for us to understand because we’re not just talking about different kinds of phenomena. We’re talking about things like the table, like the glasses, like chairs. All of these things are merely labelled.
They’re not inherently established and we have to try and understand that. All of the phenomena, all of the things that exist, we have to understand that they aren’t inherently existent. So if we take, for example, the prime minister, now, if someone has experience and if someone has some knowledge about things, then through a process of an election in which they win, then they may become a prime minister. So based on their qualities and then based on them winning the election, then people will start calling them prime minister. But if they don’t call them prime minister, then they don’t become prime minister.
So it needs someone to call them that in order for them to become established as a prime minister. Likewise, with a table, if we don’t have someone saying or calling this thing a table, then it’s not a table. It doesn’t become established as a table. It needs to have somebody saying that it’s a table, calling it, labeling it a table in order for it to become a table. Otherwise, it’s not a table.
If nobody is labeling it as such, then it isn’t this. And it’s the same for other phenomena like water, for for water, for cups, for all of these different things. And with the prime minister as well, if there’s nobody labelling him, this person, as a prime minister, there is no prime minister. And if we try and find the prime minister in the person that has been labelled the prime minister, then we can’t find a prime minister. We can’t find a prime minister in in the in this man’s leg.
We can’t find a prime minister in this man’s arm. We can’t find a prime minister in the head. We can’t find a prime minister in the stomach. There’s no way in that being that we can truly establish the prime minister because the prime minister doesn’t come into being unless someone has labelled them as such. And then once they’ve labeled them as such, then they have to do the work of a prime minister.
So by this labeling process, then they they have have work to do. So in the text where it says that these two positions are not separately posited, but there’s a simultaneous understanding of emptiness of things in that they are merely labeled and aren’t inherently existent, so the emptiness of things and then the non deceptive or the always occurring, the infallible truth of dependent arising. So if you understand these two things, if there’s an understanding of these two things and an understanding that depends on arising and emptiness of true existence are not opposed to each other, they are in fact able to be realised together. So once the understanding of these two things together comes about, then you’ve understood the thought completely. Process of analysis has been completed.
So what this means is that we need to establish an understanding that things don’t inherently exist, but they are merely labeled as such, but and this we need to understand in combination with dependent origination. So if we take for example the human being or ourselves that is a label that we place on the five aggregates. The five aggregates are the base on which we place the label of us or I. So the five aggregates are form, feeling, discrimination, compounded phenomena and consciousness. So on top of that we place this idea or this label of me.
And it’s the same with the table. Onto the table which is made up of the wood and the different parts then we say this is a table and we place that label on the table. The table doesn’t exist inherently but we place this label on the table and the same with our hand, know, could say that our hand is the bones or is this finger or this finger or this finger or this finger. Can’t find, so if we try and say it’s one of these, we can’t find the essence of our hand in any of these parts. We can’t find the handness in there so we have to say that the hand is labelled as such.
But just as after we have labelled the hand hand, the hand can actually do things and if there’s a hand then we have the actions that a hand does and if there’s not a hand then we don’t have the actions that that hand doesn’t do, then we have to understand that emptiness, the emptiness of inherent existence exists in combination with dependent origination. So the actions that the hand does arise from the hand where is still the action and its effect happening. It’s just that this exists along with the emptiness of true existence of the hand. So this view that the hand is not truly existent, that we understand that we don’t grasp at the true existence of the hand, that understanding is the understanding of emptiness and when we understand that view of emptiness in conjunction with dependent origination, then we have completed the examination of the view. So the view is represented as emptiness because we have emptiness of true existence, then we have dependent origination.
And because we have dependent origination, then we have the emptiness of true existence. The two things work together. They help each other along. We can’t have emptiness without having dependent origination and we can’t have dependent origination without having emptiness of inherent existence. So this is the view as presented by the Mādhyamika Prāsaṇgika or the Middle Way Consequentialist School.
So if we take for example ourselves or me or I, now because I is not inherently existent then we understand the emptiness of I because that I is empty of being truly established or established by its characteristics. Because we have this emptiness then in order to establish this emptiness or how to establish this by saying that the I is a dependent origination so because it’s a dependent origination therefore it’s empty of being inherently existent and because it’s empty of being inherently existent or it’s empty of being established by its own characteristics or it’s empty of being truly established then we say that it is a dependent origination, The one gives to the other. So if we or the I was inherently established, then that I would not be a dependent origination. And likewise, if the I wasn’t a dependent origination then it would be inherently existent. But because the I is not inherently existent then we have to say that it is a dependent origination.
So because of something coming from a base or dependent arising and something having its origin as a dependent, then we have to say that it lacks inherent existence. From the lack of inherent existence, from emptiness comes about dependent origination and from dependent origination comes about the lack of a truly established phenomena or the lack of inherent existence or emptiness. So this is very something very difficult to understand and very difficult to realize. But if we don’t have this understanding, then we haven’t completely understood emptiness. If we haven’t developed a way of understanding this despite the fact that it’s very difficult, we haven’t completely finished the analysis of emptiness.
Okay. So the final explanation from the outline, the fifth of the different ways of explaining emptiness of explaining the view, sorry, is with regards to a special focus on the Prāsaṇgika or the consequential school’s presentation of the view. So what this means is we’re not talking about any of the other schools, we’re not talking about the Vaibhāṣika, the Particularist school, the Sautrāntika Sūtra School, the Cittamātra Mind Only School or the Mādhyamika Svatāntrika, the autonomous school, we’re only talking about the prasangika school, the consequential school from the middle way philosophical position. So the next verse when it says, Again appearance eliminates the extreme of existence and the empty state eliminates the extreme of non existence. If we know the mode of appearance, emptiness and cause and result, we will not be captivated by extreme views.
Now what this is referring to is that when it says appearance eliminates the extreme of existence, This is said thus because all of the other philosophical schools, all of the other tenet systems from the autonomous school down all fall into the extreme of existence. It talks about there being two extremes. There’s the extreme of existence and the extreme of nonexistence. The extreme of nihilism and the extreme of eternalism. The middle way school or the Mādhyamika school is said to exist between these two extremes between the extreme of existence and the extreme of non existence.
And all of the other tenet schools from the autonomous school down fall into the extreme of nihilism or fall into the extreme of non existence because they don’t talk about the appearance of things. Appearance is the way that things appear to us conventionally. Now by establishing dependent origination, something coming about because of a cause and appearing likewise, then the Prāsaṇgika school, the consequential school, stops that, eliminates that extreme of nihilism. So on the one hand they’re eliminating this extreme of nihilism. On the other hand the next stanza says, And the empty state eliminates the extreme of non existence.
So by saying that something is not truly existent then they’re eliminating the extreme of eternalism or the extreme of inherent existence. So when we’re talking about I, beforehand we said there’s an I and the grasping of the I as being truly established. Now this I, seeing the I as being truly established is actually something that we need to negate. It’s something to be negated And the negation of that truly established I is the view understanding emptiness, the view that cuts through that thing that is to be negated. Now, this view that understands the lack of that true existence, it cuts through the extreme of true existence, cuts through the extreme of eternalism.
In this way, because things need to be both dependent originations and empty of true existence, then both of the extremes, the extreme of eternalism and the extreme of nihilism are both negated, are both stopped and hence the Prāsaṇgika Consequentialist School presents a true middle way approach. We were talking about it before how the eye is established on the aggregates. If we can see that that is a merely labelled eye not a truly labelled truly existent eye then we know that that is the lack of true existence, and that is the lack of the extreme of of existence. So this was the the difference between this was the talking about what the other schools from the autonomous school down didn’t have. They didn’t have this explanation that it was actually not delving into one of the extremes of non existence or existence.
So in the next section when it says if we know the mode of appearance of emptiness of cause and result. So what this is referring to is the view that is very specific to the consequential Prāsaṇgika school. This school posits the this school sorry it doesn’t posit. This talks about the existence of cause and effect of dependent origination and hence by establishing cause and effect, dependent origination stops or negates true existence because if you have dependent origination then that by itself negates true existence and hence negates the extreme of eternalism or the extreme of existence. Okay.
Okay. So likewise, by saying that emptiness what emptiness is emptiness is emptiness of true existence or true truly established existence. So by negating those things, by negating truly established existence or true existence, then this Prāsaṇgika school is also negating the extreme of nihilism because by negating true existence, things are said to come about because of dependent origination and this negates the extreme of nihilism or the extreme of non existence. Okay so the next part of the verse then says if we know the mode of appearance of emptiness and cause and result we will not be captivated by extreme views. So as we were saying before then that means that emptiness stops or negates extreme of nihilism or non existence and dependent origination stops or negates the extreme of existence.
So by understanding the lack of true existence and by how things come into being by cause and effect and this is the way that they appear to us as being not truly established but coming about because of cause and effect. Once we’ve understood that then grasping at true existence, the concept of grasping at true existence or the mind that grasps at true existence can’t harm us because we’ve understood how things truly are, that mind grasping at true existence can’t come back and harm us anymore because when it says we will not be captivated by the extreme view, the extreme view that is being referred to there is the view that holds or grasps that inherent or true existence and once we’ve understood this not to be the case then that view can’t harm us. Okay, so we’ve gone through the three main aspects of the path. Now in the last section is what’s called the way to practice this. In this final section then Lama Tsongkhapa says in that way when we have comprehended the points of the three principal aspects as a path as they are, we rely on solitude and through developing the strength of effort we will quickly establish our constant goal.
What this means is that after explaining the three principal aspects, explaining renunciation, bodhicitta and emptiness, then we also need to understand the importance of these things. Understand how very important these three different things are. Once we’ve understood how important they are, once we understand that we need them in order to attain liberation and Buddhahood etc. Then we need to practice these points. When we were talking about practice there are usually three things that we talk about.
There is listening, contemplating and meditation. Now I’ve already listened or studied because of that explanation. Next, there needs to be contemplation on these things, contemplation on renunciation, bodhicitta, and the view of emptiness. Now, what contemplation is, is thinking things over, going through arguments again and again and again and eventually coming to a certainty about eventually thinking yes, that’s exactly how it is, I know that’s exactly how it is and I need to know these things. I need to develop this in order to achieve enlightenment and to achieve liberation.
When that certainty or recognition has been established, then we should go off to a quiet place. Now a quiet place is somewhere where there’s or an isolated place, a place where there’s not many people around. When there’s many people around, it’s very distracting for us and also we tend to think a lot more, we tend to have a lot more thoughts. We think I wonder what’s going to happen with that and what that person said. We perseverate a lot about things.
So if we go to a quiet place then we have this quiet mind and quiet environment in order to practice, to develop these understandings of renunciation, bodhicitta and emptiness. So once we’ve established ourselves in the quiet place then we need to put in a lot of effort and effort becomes very important. We need to continually practice in order to attain these things. And then the last thing it says to do be able to do these quickly, to establish our goals quickly. So that’s the end of the guidance through the three principal aspects of the path.
Last year we went through the renunciation and this year we have gone through bodhicitta and emptiness. So having gone through renunciation, bodhicitta and emptiness, the explanation of the three principal aspects has been completed. So in the explanation of the three principal aspects of the path, first of all, renunciation was explained and then bodhicitta and then emptiness. So that was in the explanation but in actual fact when we are doing practice of these three then we shouldn’t do them necessarily in that order. In actual fact, if we’re doing Mahāyāna practice, we should start by trying to develop bodhicitta.
Along with this, we need to have all three of these different aspects. We need to meditate on all of them together. They need to come together in our practice. They need to help each other to work together. On the Hīnayāna path then we only need to develop renunciation and after renunciation we need to work towards liberation.
On the Mahāyāna path we need all three of these and we need them to work together and meditate on them together in order to reach the goal. Okay. So then in terms of the practice that we need to do, first of all, we need to practice according to the lower being’s motivation or the lower capacity from within the Lam Rim. Now the main practices of the beings of lower capacity or the lower being’s motivation so the main practices are meditation on impermanence and meditation on the sufferings of the lower realms. Now by focusing on the sufferings of the lower realms and by focusing on impermanence, we develop this intense fear, a fear of what may come about because of the sufferings of the lower realms.
But of focusing on impermanence and focusing on fear of the lower realms isn’t something that’s unique to the lower vehicle. In fact, we can use it as a start in order to develop on the Mahāyāna path as well. What we do is we understand the sufferings that is going to be experienced in the lower realms. We focus on impermanence. We develop an understanding of these, and from this we develop this fear.
What this fear leads us to is the concept of refuge, of going for refuge to something. Now, when we talk about refuge, there is two different types of refuge. There is something called resultant refuge and something called causal refuge. Amongst these two, resultant refuge is actually the most important refuge. What resultant refuge is is taking refuge in the Buddha that we will become.
Once have completed the path and become a Buddha, then that is the resultant refuge. That’s the most important refuge that we have. The causal refuge is the beings, the Three Jewels that show us how to abandon the causes for suffering and how to accumulate the causes for happiness. By showing us this, then they show us how to seek happiness or establish ourselves happily on the path, but it’s not the actual result or the final outcome. The final outcome is expressed within the resultant refuge and that’s the thing that we need to focus on mainly.
This practice of refuge comes up because of our fear of what we can experience in the lower realms. Then we need to understand that not only us but for all beings sake we need to attain this state of Buddhahood and in actual fact if we don’t have the idea that we’re doing it for all beings sake and we’re just doing it for our own benefit, we won’t actually reach that goal. We won’t reach the goal of this resultant refuge that we are going towards. So for the benefit of all sentient beings, we need to establish or we need to achieve this final goal. Now this mind that’s seeking to achieve this final goal for the benefit of all sentient beings, that mind is called bodhicitta.
But the thing is that this final refuge of ours, our resultant refuge, the Buddha that we will become, can’t actually teach us anything at the moment, so we actually have to rely on other Buddhas, Buddhas that have given the Dharma and shown us how to progress along the path in order to be able to progress along the path. They become our causal refuge because we can’t rely on our resultant refuge to teach us anything at the moment. So after after taking refuge, after we have taken refuge, and then we have to listen to the advice that has been given on how it is that we are supposed to get to our our final goal and and what the way that we are able to progress towards this goal. Now the advice that was given that will help us progress towards this goal was to abandon all non virtuous things and to practice virtuous things. By by doing this, by following this advice, then we can walk towards our goal.
So this is talking about the Buddha, the person who explains the teachings, but the teaching themselves, the teachings themselves are the actual refuge. The teachings themselves, the Dharma itself is the thing that we need to actually go for refuge to. So this how do we know that this how do we understand that this Dharma jewel, this is the actual or the real refuge? So if we listen, if we try and understand this, then we’ll have a good idea of why the Dharma refuge is the actual refuge that we need to go towards in terms of our refuge. The reason that Dharma is the real refuge is because, if we think about it, there are two reasons why we end up in the sufferings of the lower realms.
Now, the sufferings of the lower realms come about because we don’t know what it is that we need to abandon and what it is that we need to practice. We don’t know this, and hence, we don’t do it, therefore we go to the lower realms. Or having stated, having known what it is that we have to do and have to abandon, then if we don’t do it, then that also becomes a cause for us to be reborn in the lower realms. So these two things act as a cause for us to be reborn in the lower realm. Okay.
So so this if if the the beings that don’t know and hence can’t do anything about the situation and beings like animals, animals may hear the the dharma or and and then hear what it is that they have to do, but they don’t understand what it is that they have to do. Hence, they can’t do anything about their situation. They can’t do anything to stop themselves from experiencing the sufferings of the lower Okay, so you can also be a person that’s a bit like an animal and then doesn’t understand the Dharma when they hear it. Having studied the Dharma and having heard it and understood it and practiced it, they also ended up in the wrong realm. So these two different types of people end up in the lower realms.
In order to stop these beings from being for beings from being reborn in the lower realms, When Buddha taught the Dharma, he showed what it is that we need to abandon and what it is that we need to practice in order to stop ourselves from being reborn in the lower realms. That was the one of the purposes of him teaching was to stop being if they use the Dharma, it’s to stop them from being reborn in the lower realms. So practicing that which needs to be practiced and abandoning that which needs to be abandoned is Dharma. If we do this, then then we are stopping ourselves from experiencing the sufferings of the lower realms. If we don’t practice what is to be practiced and we don’t abandon what is to be abandoned, then we’re not practicing Dharma.
So this is why it’s the refuge because it gives us the ability to not experience these types of sufferings, and if we continue to keep practicing that which needs to be practiced and abandoning that which needs to be abandoned, then we get our understanding comes greater and greater and eventually we achieve liberation. So so the third the third objective refugee the Sangha, now what the Sangha is, the spiritual community, is the beings that help us to work towards achieving enlightenment, the beings that help us enhance our understanding, the people that help us, encourage us to practice and so forth. Without those, then we can’t work towards Buddhahood. We can’t achieve the realisation of Buddhahood. Now we have to look, we have to think, okay, are we people who don’t know the Dharma and don’t practice or do know the Dharma and then don’t practice?
So if we’re someone who doesn’t know, then that’s that’s pretty easy. We have to study, and we have to find out what it is that we have to do, and we have to find out what it is we have to abandon. And for someone who does know and we’re not doing anything, then that’s a bit tricky. That’s difficult. But but what we have to do in that instance is we have to we have to start practicing.
We have to practice well. We have to abandon things to be abandoned and practice what is to be practiced. So the graduated path of the Lam Rim is incredibly important, incredibly beneficial and holy because it shows us where we’re at and what we’re supposed to do when we are where we’re at. So whatever our state is, whatever we understand, then it shows us what we need to do at that stage, and it shows us all the practices all the way along the path. Once we practice the practices of the lower properly, then we achieve a definite emergence from the lower realms.
We get out of the lower realms definitely. Then, after that, we can start practicing then we practice the middle scope. By practicing the middle scope, we work towards liberation and achieve liberation. And then by the final scope, by the greater scope, by practicing the meditation of the greater scope, we achieve Buddhahood. So we have we develop the mind looking towards liberation, the mind of renunciation, which is compassion for ourselves, and then we develop the mind that’s compassion for other beings By developing compassion for ourselves, which is renunciation, and then compassion for other beings, we then develop great compassion. And as using great compassion as a base, we develop bodhicitta.
Okay. So that’s the finish of the explanation of the three principal aspects of the path. You’ve all come along and listened to the teachings on this text, and now that isn’t the end. Once you’ve understood the teachings, you have to go away and practice it. He says that he’s come here to teach you now that you’ve had the teachings and you should practice it.
Please practice it. Yeah. And may this be a cause for you to practice. So let us finish it there.