Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 113-minute session, Lama Zopa Rinpoche teaches the third and fourth noble truths: cessation and the path. Drawing on the Buddhist doctrine that the mind’s fundamental nature is clear and luminous while delusions are merely temporary obscurations, Rinpoche establishes that liberation is possible through understanding emptiness. He outlines three levels of cessation: the Hīnayāna attainments of hearers and solitary realizers, who escape saṃsāra but do not purify the root of delusion, and the Mahāyāna attainment of full Buddhahood. The path itself is the direct realization of emptiness, cultivated through ethical discipline, concentration, and insight—actualized differently across Hīnayāna and Mahāyāna schools. Rinpoche details the five paths and ten grounds through which practitioners progress, emphasizing that Mahāyāna practitioners must generate spontaneous bodhicitta alongside renunciation. He stresses that emptiness realization is not nihilism but the understanding that phenomena lack inherent independent existence while remaining functionally dependent. The teaching concludes with Rinpoche encouraging practitioners to test these teachings through analytical meditation rather than mere scriptural faith.
File metadata (for organising)
File: 02 4 Noble Thruths Part 2.mp3
UUID: 77c0c9df-ac14-44db-bc58-f28fda362f77
Teacher: Lama Zopa Rinpoche 3
Collection: Basic course (Lama Zopa Rinpoche 3)
Recorded at: Buddha House Adelaide
Duration: 113.6 minutes
Words: ~11,341
All the other living beings’ liberation after fully enlightenment. For that purpose, I’m going to engage into this very session as a discussion, or you can say that teachings listening Dharma and to to able to gain the able to gain the blessing able to gain the blessing to understand the meaning of the scriptures or the Buddha’s advice and to actualize the blessings to gain the realization on contemplation that you have heard the teaching and also to receive blessing to to gain realization on the stages of the path that you have contemplated. Some oh, like that. Okay. So now here, today’s subject is teaching from four noble truth.
We are last session, we cover the first two truth. First two noble truths, the truth of suffering and the truth of causes of suffering. And today, will go through the truth of cessation and and truth of the path. So so in order to in order for us to establish definite understanding of the truth of cessation or truth of nirvana or you can call truth of liberation, that one have to ask, you know, caution for ourselves what means by liberation? What is liberation?
What is liberation? What is cessation? What is nirvana? So so once we can answer for this question, then we we will understand what is nirvana is, what is cessation is. So until then, it is difficult for us to understand the actual meaning of the cessation or the nirvana.
In an overall picture, in order to understand nirvana, we have to understand emptiness. We have to understand we have to understand emptiness. We have to introduce nirvana by understanding emptiness. Yeah. We have to understand the cessation by understanding emptiness.
We have to understand liberation by understanding emptiness. So as long as we are not sure about the understanding on emptiness, we will be not definite to understand the liberation. In the Buddha’s scripture, it stated the nature of our mind nature of our mind is clear. Excuse me. Do you use luminous?
Luminous. Yes. Luminous. Okay. Clear and luminous.
Clear and luminous. Our mind is clear and lum our nature of our mind is clear and luminous. And the development, delusions, confusion are the temporary are just temporary. So so these two these two these two statement is very, very important. These two statement is very, very important.
Excuse me. Before getting into this, if any of you have a knee problem or problem sitting sitting on the floor, you’re most welcome to sit on the chair. You’re most welcome to sit on the chair. Please comfortable sitting on the chair. Okay?
And if any of you have a difficult sitting on the floor, please you can just sit sit sit on the chair. Because the most important thing is that we don’t want our physical body to distract our concentration to listen to dharma. So by sitting, pushing so much effort to sit sit cross leg, you lose the concentration, then no point. Okay. So this is not just today.
Even during the pujas even during the pujas, during classes. Those of you who have a knee problem, please happy to sit on the chair. Okay? Oh, yeah. Okay.
So So we we we have to we have to get understanding both emptiness and liberation based on these two statement that the nature of the mind of the being is clear and luminous, and the defilement or the delusion, the confusion are temporary. So liberation is possible because nature of our mind is clear and luminous. Liberation is possible by the defilement, the obscuration is temporary. You know, temporary. The obscuration the defilement, the obscuration, confusion is not in the nature of the mind.
They are not in the nature of the mind. They are just temporary dominating or or covering or or blocking, you know, of of our mind. So since it’s temporary, it means it shows that it is in the nature of impermanent. Since it’s impermanent, it can be changeable. Since it’s changeable, it has to be changed by the condition, cause and condition.
It can be changeable by cause and condition. So so the so so the the actual the illumination the illuminate illumination. Actual illumination of luminous, actual luminous, the clarity of the mind, and the purification of the temporary defilement is dependent on cause and effect or cause and condition. Cause and condition. As long as one apply the right cause and condition, one can able to eliminate the defilement, the delusion, then, you know, the the nature of the the our mind will be actualized, obviously, in a luminous and clear.
No? So so so that so here, it means based on the dependent arising, based on the nature of the dependent arising, one can able to actualize the purification of a defilement. The reason is the reason is both mind both nature of mind and the defilement is in the nature of emptiness. It’s in the nature of emptiness. Since the reason being in the emptiness, it is possible for the purification of the defilement and it is possible for the achievement of the illumination achievement of the completion of luminosity, which is the state of fully enlightenment or the nirvana, the total freedom from the defilement.
So so the so the delusion and defilements are the are the, like, cloud in the in the sky. And our nature of our mind is like the clear sky. You know, the nature of the sky is a clean, clear, and luminous. And and it does bring darkness by, you know, by the coverage of the temporary clouds. So so the the example is a cloud in the sky and the and the what do you call it?
The example So so so it’s like that. So so so so now so this is the this this is this is it. Wait. Can’t this it This it. This is oh, this it is.
This this is it. Is it. Called what is needed to understand the truth of cessation. So you got it? So then finish.
So finish this finish that topic. So anyway so here, the cessation or the liberation, you know, it comes by the application of the parts, you know, paths and grounds. There’s stages of paths and grounds, so therefore there’s stages of cessation and liberation. There’s stages of cessation. So in general, there’s a three state of cessation, three state of liberation, which is the two is Hīnayāna, the cessation within the Hīnayāna path.
The first one is the cessation of the hearer practitioner, and the second one is the cessation of the solitary realizer practitioner. Then the third one is the cessation of the Mahāyāna practitioner, which is the state of fully enlightenment, the Buddhahood. As far as concerned with the cessation of the Hīnayāna practitioner or the the cessation of the small scope and small capable and middle capable beings practitioner. So the small capable refer to the hearer practitioner. Middle capable refer to the solitary practitioner, which you know from the Lamrim.
That’s the name that they use. So the cessation of the small and middle capable practitioner is the cessation based on the liberation from the samsaric suffering only. It is not the final cessation which we are aiming for. This is mainly cessation of the suffering of saṃsāra means it is the cessation from the suffering of suffering, suffering of change and suffering of pervasive conditioning so once you achieve the cessation of the small capable and middle capable being, you achieve the nirvana state. You actualize the nirvana.
You actualize the cessation. You actualize the liberation, but that liberation is limited liberation which is referred to the liberation from samsaric suffering only, but still not yet liberated from the defilement, not yet liberated from the defilement, not yet purified the root of the delusion. It purified the delusion, but it haven’t purified the root of the delusion. So those who actualize these two nirvana, they will never fall into Samsāra again. You know, they are totally liberated from Samsāra.
They will never fall into Samsāra. That means they will never be reborn into Samsaric existence or Samsāra by the force of delusion and karma. It’s definite. They will not come back. And they actualize the greatest no.
They actualize great amount of peace and happiness. Actually create peace and happiness of nirvana which is called the peace of nirvana, peace of nirvana and wish they can able to remain there for eons. Know, within one concentration, they can able to enjoy the peace and happiness for eons, for for for numbers of eons, you know, numbers of eons. And so number of eons. So then so so the practitioner who directly enter into the hearer path, their main antidote to eliminate the delusion is the emptiness realization of selflessness.
Without emptiness, they would be unable to purify the delusion in order to actualize the nirvana. But the emptiness is different from the emptiness which is applied by the Mahāyāna practitioner. The difference here is the hearer realizer, they apply the emptiness of selflessness. And the Mahāyāna, they apply the emptiness of selflessness of phenomena. Or here, the selflessness of the person.
The hero realizer, the emptiness, which is the selflessness of the person. Mahāyāna, the selflessness of phenomena. And the middle capable practitioner, they apply the antidote of antidote for the purification of delusion. They apply the emptiness, the selflessness of the what you call the the selflessness of the different entity, selflessness in different entity on the subject and object. The emptiness emptiness of empty of different entities in object and subject.
So again here is a different from the Mayanic practitioners, the antidote, the emptiness, which is the selflessness of phenomena. Like that. Both this small capable being and middle capable being or the hearer realizer and solitary realizer practitioner, they all go through in the training of the Without in the training of the five paths, one will unable to reach the state of cessation. As far as concerned with the Mahāyāna practitioner, the Mahāyāna practitioner, they engage in the practice of five path. The extra force to eliminate the subtlest defilement is to engage into the ten grounds.
You know five path and ten grounds. So they engage in the ten grounds. And both the Hīnayāna practitioner and Mahāyāna practitioner all inspire their liberation by renunciation. So again here, the renunciation has different labels of renunciation. The Symbol Capable Being and the Middle Capable Being, the renunciation is renounce the Samsaric suffering and inspire to actualize the self liberation the liberation of self alone to the peace by renouncing the samsaric, the three general label of the sufferings, suffering of suffering exchange, suffering of pervasive. As far as concerned with the Mahāyāna practitioner, the renunciation is the renouncing the suffering within oneself and the suffering within all other living beings with total inspiration of equanimity to eliminate the suffering within oneself and within all living beings and inspire to actualize fully enlightenment which is also to bring the liberation in every single living beings.
So those are the differences between the Hīnayāna and Mahāyāna, both in the initial level during the training, the renunciation, and in the middle the path, training in the path which is the training in the antidote, the emptiness in the different categories. One is in the bowl also in a different you know, one is for every living being and one is for self liberation. Something like that. Sure. Yeah, I understand.
Within the three scope, we categorize into these three categories. But generally speaking, the small capable beings as a regard like us, who do not wish to fall into lower realm and who wish to obtain higher rebirth, this is like the small capable being. And those who wish to obtain the nirvana, for self nirvana by abandoning entire saṃsāra is the middle capable being and those who wish to obtain the nirvana for the benefit of every single living being is a high capable being but when you when when we go into a general of three capable beings so then one is the hearer, you can label, you can say, you can label in the category of a small capable being, then hearer, a small capable being, solitary, middle capable being, and the Mayanic and high capable being. So this is the different.
Both are both from just Samsāra. Because no. Because the thing is the the negation for the hearer practitioner and negation for the solitary practitioner, it has a huge the the the difference of the weight or the the intensity what in in in intensity of the of the of the grasping, the intensity is huge. Even though their their aim is one one same goal and but but negation, the delusion that they need to purify is it has a huge difference in the intensity. You know?
Solitary realizer, they have to negate the wrong conceptual thought of the perception of the different entity with the subject and object, which is more subtle than which is much more subtle than the selflessness of a person. You know, but it is much more lighter than selflessness of phenomena. So based on these three labels, we categorize into three capable beings based on the training and the path, even though it’s the same goal. Yes. Yes.
Okay. No. No. We are not yet in the path. You maybe, but me.
No. But you, I cannot say anything. Me, not yet in the path. So small capable being, middle capable being, high capable being, in general, we we we we we emphasize based on who are in the path, who already gained the renunciation. So based on that, we label these three other labels.
But in another word, in another way, in a very formal way, nothing to do with engaging the path or whatever, just based on the different capability practitioner within the Buddhism, we are small capable of being, they are middle capable of being. Already enter the park. Yes. Yes. Because it emphasized based on intensity or intensity in application of the antidote to the negation.
From there, then there’s three labels, small, middle, high labels. You know, so those are already like inter into part. In Mahāyāna, they are already in the path of accumulation. Hīnayāna, they’re already in the path of the first part already. Me, a long way I will say, this is all the leads of something that way.
Yes, sir. So so that’s why I would say so it’s how to say? I can call it like you can call general and specific maybe it’s true to that. You’re right. You’re completely right, but I’m also completely right.
Yes. Yes. Yes. But their their aim is, like, same. They reached all they reached the same point.
Same point, but maybe they reach the same point, same type of liberation, no difference, but the practitioner, they have a different mentality, solitary practitioner. Of course you study, then after that try to escape into the cave. During the practice, I don’t want anybody to assist me. No attendant, no teacher, no Dharma brother, sister, nobody. Physically, I live in solitary.
Mentally, I manage myself in solitary form. So it’s their attitude. The hearer, at the time of obtaining liberation, at the time of the process of practicing in the path, at the initial level of training in the path, without depending on teacher, you know, I just lost. I must. Every single moment the teacher have to guide.
Okay, now you do this. Okay, there, now you reach that level, now go to the second level. This is like a hearer means need to hear every single instruction by the teacher until they obtain the realization. So their mental ability actually is a huge difference and based on that, one level as a solitary practitioner, one level as a hero practitioner. But goal is same.
But solitary practitioners their focus on negation is much more subtle than self grasping of person. Much more subtle because that is very close to the there’s almost like second stages to reach the understanding of the Mayanas emptiness. Again, this is like again a big discussion of this emptiness. Is very complicated. Next time we will do during the tenet study, and some of you, last time when we did the first tenet, maybe you remember, so it’s a very exciting topic and need a lot of debate and need a lot of squeezing the brain.
You have to sit on your bed and after that squeeze, know, you have to it. So, otherwise, it’s it’s it’s quite tough. Yeah. Mhmm. Yes.
There’s many like that, but not necessary. There’s many like that. So it’s it’s like this one, again, is, like, in general because both actually inspired by the teaching of the Four Noble Truth and their main practice is for noble truth you know but in fact the the training practice is within Four Noble Truth You know, when we talk about the first two truths, the first two truths is all about training. The first two truths is actually all teaching about troubling, how the causes of suffering produce the suffering, you know, different stages, but only the thing is mainly elaborate. So, you there’s a you can say, you know, like, even within Mayan practitioner, someday get into realization based on inspired by bodhicitta, some based on conjoined emptiness with bodhicitta, some based on love, some based on compassion.
So a different, yeah. So anyway, so now here, so many categories of defilements, many stages of defilements, many stages of the pap and many stages of the cessation. Many stages of cessation. In overall there’s three cessation but within each of the followers when they engage into the path they do obtain different stages of these cessations based on purification of different stages of defilement. So anyway, so before going into this, so simple.
Cessation is the state of liberation from the defilement. You know, cessation is the state of liberation from the defilements. Yes. You know? Every.
Every. Oh, yes. In order to eradicate, we have to know the every every aspect of defilements. Every aspect of defilements. Yes.
So as stated in the scripture again saying that before in order to able to negate the negation, one have to be fully, you know, gain the realization on negation, understanding of negations. You know? So so like that. So now as I as I mentioned earlier, in order to understand the the the the cessation, we have to understand the emptiness. You know?
So now here, by actualizing the realization on emptiness, the direct realization on emptiness, then only you can able to eradicate the defilement. By eradicating the defilement, there’s a possibility of actualizing the cessation. So once we understand the nature of emptiness, do understand the once we understand the power of the emptiness, we will understand the possibility of eradication of defilement. Once we understand that, the state of the purification itself is the cessation. The state of purification itself is the cessation.
That is the cessation or the liberation. You know? So like that. So anyway so I think we we okay. Then so once we convince once we convince there’s a definite of cessation then one will inspire how to actualize that cessation.
Then comes about the fourth noble truth, the truth of this path. So now here, the truth of the path is the direct realization of the emptiness within the ārya beings. The truth of the path is the direct realization on emptiness within the ārya beings is the truth of the path. And that truth of path is the Dharma refuge that we normally present during three objects of refuge. The actual Dharma refuge the truth of the path and truth of the cessation.
Both are the actual Dharma refuge. So therefore if there’s no four noble truth there’s no three objects of refuge, if there’s no four noble truth there is no three objects of refuge. If there’s no three object of refuge, there’s no Buddha. There’s no Buddha, know. It’s like that.
So since there is a truth of four noble truth, since there is an existence of four noble truth is definite, there is a definite existence of three triple gem. Since there’s this is a truth that exists of three triple gem and it is a definite that it’s a Buddha. Like this, like that. So now how to convince there is a definite blessing of Buddha is to is to to convince oneself by the understanding of the Dharma refuge. In order to understand there’s a definite of Dharma refuge, we have to understand the Four Noble Truth, especially the second two truths, the truth of the path and the truth of cessation.
Okay. So now, in summarize, you know, say that one word you can express of the truth of the path is the realization of emptiness, direct realization of emptiness within the ārya being. That realization is the truth of the path. That is the Dharma refuge. And that truth of the path has to actualize within individual.
Only then one can able to seize the different stages of defilement. That’s why Four Noble Truth is the essential fundamental practice in order to actualize all these stages of realizations. The thing is without obtaining the realization of the truth of the path, one will not be able to eradicate that defilement within us. So in order to gain that, one has to realize emptiness directly. So until then, not even possible to liberate from Samsāra, you know, no question about liberating from no question about obtaining fully enlightenment, not even will ever to actualize the liberation of a small capable being or the middle capable being.
So now whole Buddha’s eighty four thousand teaching whole Buddha’s eighty four thousand teaching the essence is the truth of the path. Truth of the path and that elaborates, it is contained in the three baskets of teaching which is the teaching on the morality, teaching on the concentration and teaching on the wisdom and that elaborates then you know the different teachings stages of teachings which describe in Lamrim and that elaborates then it comes into the eighty four thousand teaching So now how to actualize truth of the path In order to make the cessation possible, how to actualize the truth of the path is to first one engage into the discipline. The practitioner has to engage into discipline, certain ground discipline. Discipline is the morality, you know, and that morality in our day to day life have to merge into the two categories mindfulness and you can call alertness or mindfulness mindfulness and introspection. You can also call it mindfulness and alertness.
You know? So we have to live a life in these two practices which is the practice of morality, the first basket of the teaching in the manner of our body’s mind our body’s speech and mind in the manner of mindfulness and alertness means our speech, mind, body all the time have to be mindfulness and alertness. Mindfulness committing any non virtues. Alertness all the time be alert to assist the mindfulness to remain in the practice of ethical life. Once we have this ground ethical life, there is a possibility for us to tame in concentration.
For us to tame in concentration you know if no ethical life no no no no ground kind of like a controlling aspect of our our our emotions or no kind of ethical, you know, structure within our our function of, you know, action from our body, vision, mind. No way that one can able to be concentrated on the practice that we are supposed to practice. So the training in the concentration is, you know, from the very first label of of, you know, you know, not to commit non virtue and to commit virtue by by looking into our mind, by looking at our day to day life, our mind up to the the the realization of the the all the different stages of the concentration realization up to the the the what do call the what is that? After the the physical and mental what do you call this one word? Fliancy.
What? Flancy. Flancy. Flancy. Flancy.
Flancy. Okay. Anyway, flancy. So until until that until, you know, until that we achieve the mental compliancy mental compliancy that that we have to put effort to practice and concentration in order for us to actualize the direct realization on emptiness. You know, on the ground ethical life, preserving the ground, the morality, then training into the concentration from very slight from very simple concentration like focusing on our mind, just, you know, just focusing on our mind or just being alert, or focusing not to commit gross levels of non-virtues such as killing, stealing, lying, etcetera.
You know? You know? Then if possible, live a life with Buddhist type of vows. And first refuge vows, then five refuge vows, then after that five precept vows, then after that, what do call the Buddhist vows, novice vows, then the, like, the pre-ordination vows, then the novice vows, then the fully ordained vows. You know, the highest vows is two hundred fifty three two hundred fifty three vows.
They will lie with that, then train in concentration. Train in concentration. Train in concentration. From very close concentration up to one achieve the mental pliancy. Correct?
Now, pliancy. Okay, plan pliancy. pliancy. pliancy. So the pliancy a sense of spontaneous joy in the mind, and the meaning is the sense of spontaneous joy in the mind, which is received from the physical pliancy, which is received from the physical joy, and the natural physical joy that is labeled as a physical pliancy.
That physical pliancy, the physical pliancy is introduced by the concentration, the nine level of concentration. Nine level of the concentration is introduced by eight, seven, you know, up to the one. So once we have the physical pliancy, which is in the nine stage, which can even achieve by the non-Buddhist practitioners such as the Hindu Sadhu practitioners, although they do achieve. But beyond the mental pliancy only can actualize by the Buddhist, you know, the meditate practitioners, you know. So then only then, you know, one actualize the highest level of Shamatha or the Samatha.
Then only possible for us to actualize the direct realization of emptiness, is Vipassana. So the direct realization of emptiness labeled as Vipassana. Then this, you know, when we give Phalamendra teaching, the terms that we have to use based on the common term which is used by the Theravadan practitioners. So, but in Lamrim, in a straightforward way, especially in sight. But here, it’s better to use the word, you know, the Vipassana.
So then, so con what’s it? The eradication, you know, pinch, the eradication of the defilement only possible the union of Samatha and Vipassana. The Samatha, the the single pointed concentration, the realized single pointed concentration, and emptiness realization. This union of these two only possible to dominate or to eradicate the defilement, this defilement. Just emptiness alone, not possible.
Just single pointed alone, possible. Just total ethical light is not possible. There are stages to actualize the forceful antidote of the department which is the union of Samatha and special insight, Vipassana. It’s called special insight. So now we base on the Mayani path.
In order to do that, first we have to inspire liberation. First we have to believe, have conviction that there is a liberation. Once we are convinced there is a liberation, then we spontaneously wish to renounce the suffering. Suffering within us and renounce the suffering. Then by the training in the compassion, loving kindness, especially by training in the great compassion, one will inspire one’s liberation and one will inspire to renounce some suffering for both oneself and all living beings.
By training in this inspiration, by training in the two inspiration, one inspiration is the inspiration inspired by compassion, one inspiration is inspiration inspired by liberation, These are the two inspirations. Compassion, the inspiration is to renounce suffering in others. The the the liberation, the inspiration is to renounce suffering within oneself. Conjoined of these two inspirations, you know, at the beginning, very small. Maybe you just within twenty four hours you remember this inspiration one second only.
So by putting some effort to remind oneself, by reflecting the first two truths, by reflecting on the first two truths, you know, within oneself and within others, like such as suffering within oneself and suffering within others, you know, and actualizing the cause of suffering within oneself and within others, you know. But but but by understanding these first two truth, you know, your everyday to day life, every day to day life put some effort to increase the amount of time oneself to reflect on these two inspirations. So that’s why retreat is important, meditation is important, that’s why practice is important, you know, habituation is important. Habituation means to remind oneself, try to live a life. First day, one hour.
Second day, two hour. Third day, maybe four hours. Then one week later, almost half a day. Then one month later, maybe a whole day. Then about two months later, maybe even in a dream also, you know, even doing sleeping.
When you go to sleep, you you you inspire to sleep with compassion and liberation. In the dream, you also, you know, like fly here and there to liberate, you know, with with the angel wing, fly here and there to liberate. Last night, I had a very interesting dream. I become the Shaolin Temple monk. So I was holding a a sword, you know.
Me and there’s somebody else, there’s two and and we have two other anime. Fight until, you know, fly here and there, know, fight. But end up, I win. So when I wake up, I feel, oh, maybe quite good dream. If I lost, I would have got bad dream.
So so so not like this. You go and help, brother. You know, so even in a dream, even in a dream that you know you are you are like you are inspired by this true inspiration, It’s compassion and the liberation. You know? So then after that, the the then then then one day, without any reasoning, without reminding of the first two truth, without reminding yourself of the first two truth, just naturally is in you.
This true inspiration is naturally in you. They’re called inspiration. They’re called spontaneous, sorry, they’re called spontaneous. And the sense of what you call the sense of renouncing the suffering within you and within others is the renunciation. After today, you are in the process of practice only.
You haven’t gained the realization. The moment it becomes spontaneous, that’s the day that you call as you gain the renunciation in. You gain the realization in renunciation. On renunciation? In renunciation?
I don’t know how to say. In renunciation, you gain the realization in renunciation. And that renunciation is called as a path. So when you gain renunciation, that moment you you gain the realization on path. You gain the realization and renunciation.
And if this is inspired by great compassion, that renunciation is that moment you achieve the realization on first moment of bodhicitta, first level of the Mahāyāna path, which is introduced by the compassionate renunciation. Introduced by compassionate renunciation, you actualize the result of bodhicitta. So first moment of bodhicitta, first moment of renunciation, moment of mayanipat is a simultaneous. It’s a simultaneous. Without great compassion, without the inspiration of great compassion on renouncing others’ suffering, just mainly to renounce one’s suffering and to inspire to achieve liberation.
And when we when that when that inspiration becomes spontaneous, we call the Hīnayāna renunciation, the hero and solitary renunciation. When you gain that spontaneous realization, your first time entering into the Hīnayāna path, first time actualizing the renunciation. Only then one enters into the path. Until then we are not in the path. Say we are in Buddhist path.
We are in Buddhist path. If the person have some knowledge on Buddhist path, oh, immediately frustrate to you. Then, yeah, like that. So we are in a how to say? I don’t know how to I don’t know how to call who we are.
We are really aspiring. Aspiring. Yeah. We are in the aspiring to the Mayani path. Aspiring.
Okay. So this is simultaneous. First moment of bodhicitta, first moment of the Mayani renunciation, first moment of the actualizing of the path, Mayani path is simultaneous. In order to actualize that, you need to have two causes: the inspiration of enlightenment, the liberation from your suffering of yours and by the inspiration by the force of great compassion to liberate all living beings from the entire suffering. So these two are the cause to be able to actualize the Mayani path.
So once you get into this Mayani path, then the first path is labeled as a path of accumulation. Path of accumulation. The label is path of accumulation. Path of accumulation. So, why label as a path of accumulation?
It’s accumulation of, you know, you start to accumulate the greatest three countless eons merit. You just started from there, you know. Until then we are just in preliminary. Until we get into the path we are just in preliminary. Only then only then we are actually actualizing the was it engaging in the practice of accumulation of three countless eons merit because in order to achieve Buddhahood, we have to accumulate three countless eons merit.
Three countless eons merit is like unbelievable merit, know, it’s like it’s no number, the greatest merit and it is categorized in three portions. So first countless eon’s merit, second countless eon, third countless eon. First countless eon’s merit start to accumulate only then. Only then. Until that, we accumulate merit, we destroy merit again, then it’s not so, you know, it’s in the preparatory, but still we fail so much, you know, so many time, but it’s still in the preparatory.
It’s in the preparatory and not in actual in the accumulation of the great three countless eons merit. So now because of the accumulation of starting of the three connoisseurs merit from there, then first one is labeled as a path of accumulation. path of accumulation. In there, there’s three labels: the small stage of path of accumulation, middle stage of path of accumulation, highest stage of path of accumulation.
You know? So So within this path, within this path of accumulation, once you actualize the path of accumulation, one has the ability to travel about hundred Buddhas different realms to receive a direct teaching from the Buddhas, And you already gain power, ability to travel to different Buddhist realms, at least one hundred Buddhist realms. Not only that, you can emanate one hundred over bodies. You can manage one time receiving teaching from one hundred different Buddhas. So then the merit is unbelievable, you can accumulate, you see.
So like that and the life you spend there can be very short time or can be maybe you have to take rebirth many times there, you know. But the good thing is one will not degenerate the path. Path will not degenerate. But One danger is there’s a danger of degenerating the Mayani path or there’s danger of degenerating the bodhicitta. If there’s no inspiration by the Mahāyāna teacher or Mahāyāna Dharma brother sister, if in case you happen to meet a Hīnayāna guru, then happen to say, you know, I can tell you.
You are hopeless. Don’t talk about you’re liberating noblest beings to Buddhahood. You even yourself haven’t liberated yet. You know, rather go to Hīnayāna path and first you actualize your liberation, then after that then you think about it. Or suddenly you feel, yeah, you count the you already kind of like over scan of different labels of scary defilements and you can see the amount of accumulation of merit is unbelievable, you start to give up.
Then the moment you say, Okay, yeah, I rather decide to accumulate path for my own liberation and that very moment he or she becomes Hīnayāna practitioner. Still the renunciation is there, path is still there, but you become Hīnayāna practitioner, no more Mahāyāna practitioner just because you let go of bodhicitta. That’s it. So we have to remember that if in case we encounter such kind of friends or what do you call this gurus then even that time that we have to be careful. In order to do that we have to create a cause from now on because we are practicing Mahāyāna teaching.
We are inspired to engage directly into the Mahāyāna path. Our inspiration is to liberate numberless beings. If in case your friend comes or somebody say you know it’s too tough, better give up, know better give up. There’s even danger to say give up Dharma then it’s even worse. Might say don’t give up Dharma but just why not you go to practice Zen Buddhism or maybe Hīnayāna Buddhism.
Know, Mayani is like like too much, know, you will burst your heart. Your heart will be cracked into pieces. Just put aside, you know. So suddenly I sound like, yeah, I already into so much trouble, then yet I need to think of others trouble or you cannot. Better give up.
And the moment you say like that, the moment you think like that, your bodhicitta ceases. Even you happen to come here, you become Hīnayāna practitioner based on the strength of your practice. So you have to create a cause from now on, no matter how much hindrance occur into your life, you will not give up bodhicitta. Create a cause otherwise there’s even danger when you engage in the path, still there’s a danger, there’s a risk. Even you’re entering into path of accumulation, still there’s a risk.
That’s it. So then after that, let’s say, so then you intend after that, after accumulation of great amounts of merit and you study extensively in emptiness, you know, emptiness and all the time inspired by bodhicitta, then you are quite ready, you’re almost like very close to realize emptiness directly, then you upgrade your path, means you naturally, the strength of emptiness understanding and the strength of bodhicitta is much more greater, when that strength, when that is what you call, when your bodhicitta and understanding strength strengthen, you are entering into the path of preparation then that you enter into the second level of path stabilized path of preparation. So once you are stabilized your understanding in emptiness, the strength of bodhicitta and you start to you start to have a kind of vision, not an illusion, but it’s kind of an illusion. You start to have a kind of vision like almost like realizing emptiness directly like that, you know, like you start to see every single phenomena, like, inherent existing naturally appearing into your thought. Whatever phenomena you see just appear, appear in the sense of, you know, lack of inherent existing.
And there’s a sense of, like, lost interest in inherent inherent existing or sense of lost interest of grasping, whatever phenomena that you you see. You know? So there, there’s four stages. First one is called heat, second one is called peak, then the third one is called patience, then one is called supreme dharma, one of the four stages. When you actualize the third level, the preparation part of a patient you will have a sense of like a total confidence that you will never fall into lower realm, not only that you will even not fall into a Hīnayāna path, you’re completely confident that I can see definite I will not fall into lower realm and not only that I will even not fall into the under the guidance of the lower paths.
So then you continue accumulating merit and strengthening understanding of emptiness And once the completion of first eon’s merit accumulation, in that moment you see emptiness directly. Every single phenomenon directly, spontaneously, you know, gain the realization of, like, an inherent existence, in the nature of dependent arising like that. So look at one phenomenon, your wisdom can able to understand the lack of inherent existence in every single existing phenomenon. Not necessarily you have to repeat the names of each phenomenon. The moment you perceive one object, your realization of lack of inherent existence and this wisdom able to influence every single, numberless existing phenomena within one moment, within one single wisdom moment And that is it.
So then that path is called a path of seeing. Path is called the path of seeing. Seeing Seeing emptiness directly. Before then that, part of preparation. Preparation what?
Preparation to see part of preparation preparation see emptiness directly. The moment you see emptiness directly, you you you achieve the part of path of seeing. So then when you actualize path of seeing, you start to accumulate the second countless eons of merit. You start, you know, from the first moment, you start to accumulate second countless eons of merit. From there, then the paths what was it?
From there then, there’s a ten grounds will be divided. They will they will they will it come into a practice in the basis of ten grounds, on the basis of ten grounds. Based on these ten grounds, the understanding of emptiness, the realization of emptiness or the wisdom realization of emptiness will be divided on the ten portions, ten labels. At the same time once the defilement after the subtleness is ignorant will be also divided into what you call the like ten portions ten portion so now yeah ten part ten antidote ten negation ten part ten antidote ten ground, ten antidote, ten negation or ten defilement. You see now?
Ten ten ten ten. Start from where? Start from path of seeing. Start from path of seeing. So now up to the seventh ground, and when you achieve the seventh ground, entire delusion is purified.
Whatever the purification of the delusion purified by the two Hīnayāna practitioner, for the direct entry of the Mahāyāna practitioner will be purified by the path, when you reach the seventh level, when you reach the seventh ground you know okay again here one is the practitioner entering directly into Mahāyāna path and there’s another one who enters first Hīnayāna path then later into Mahāyāna path. So there’s two types of practitioners. Who enter directly, direct one, those practitioners are smarter ones. They’re more courageable. Those who go to Hīnayāna path then gradually upgrade into the Mayani part those are like was it slightly you know I don’t know seven percentage you know the courage is lower than that one you know so But those who in term Hina in a path earlier They don’t have to do any more purification about the dilution because they’re already purified They’re already purified, you know, so when it when they get into the they get into the Mahāyāna part, sole purification of defilement which is the subtle level of ignorance and accumulation of three converse innosympathetic.
So these two are their main job. But those who are entering directly their job is to purify both delusion and defilement and accommodation of merit, to accumulate merit. But they don’t purposely, don’t purposely they don’t obviously purify the delusion. The delusion will purify by the way while purifying the defilement. So therefore from the first ground already they are purifying defilement not dilution but when you reach the seventh ground, the dilution is naturally purified.
When you reach the seventh ground, you also accumulated your completion of the second accumulation of the Great Yeons Merit. Then after that you enter into the eighth ground so the defilements are more subtle more subtle when you engage in the eighth ground you will start to accumulate the last the accumulation of the third eons of merit. And when you reach to the ten gram when you reach to the ten gram when you reach to the ten gram, then there’s a three categories, three labels. One, the total vigilance of antidote to the defilement. The subtlest, last subtle, the most subtle defilement.
Vigilant alert, What’s it? What’s it? No. Oh, sorry. Sorry.
Not three. Two. Two. Two. Sorry.
Two. One, the first moment of the ten ground is the total vigilance of the antidote to the subtlest ignorance or the subtlest defilement. The moment the subtle defilement. The moment the antidote becomes vigilant, the subtle defilement just naturally ceases. No more there.
It’s like when you own the light, darkness naturally gone. Darkness no more there. But that doesn’t mean darkness is totally purified. If you are the light, darkness will come. So that level is exactly like that.
In the first moment of the tenth ground when the antidote is vigilant to the defilement, there’s no defilement at all. It’s almost like in a pure realm, there’s no defilement at all but that doesn’t label as the defilement is purified. It’s not purified but is there or not? No Purified or not? Not yet purified.
Is there or not? No Purified or not? Not purified. Like Exactly like the light switches on, darkness goes, but it still offsets darkness there. Off, suddenly darkness will come.
When totally purified, is one achieve the cessation. When one achieves the cessation by the force of the antidote, which is the subtlest wisdom realizing emptiness is the antidote. By the force of that one able to totally eradicate subtle defilement and when you achieve the cessation then you become Buddha. When the moment you achieve the cessation you become Buddha. You are omniscient.
You obtain the total liberation. So similar to the earlier, each ground also has those two stages. First, the antidote will come, then the the force of the antidote, the portion of the defamment completely purified, you achieve the cessation. That’s why I mentioned earlier there’s many different stages of cessation once you achieve the cessation you achieve the next ground when then again when you achieve the next when you achieve the next ground your the force of the unimaginable wisdom become more firm more subtle. The subtleness of that emptiness is by the force of bodhicitta.
Then you can able to dominate the more subtle department. Once you get into that, once you purify it, you get into another level of ground. Like that.
So anyway, this is the how that we actualize the truth of the path or the path which is the Emptiness Wisdom Realizing Emptiness works for the liberation. Without this sequence, no liberation. Without following this sequence, no liberation. We accumulate extensive merit here and there. We do all sorts of puja, all sorts of practice, but without following these stages, there’s no jump queue.
There’s no there’s no shortcut. There’s no shortcut. So now here. So that that you see? So true to the path In the Hīnayāna level, Mayani level, in Hīnayāna there’s two Mayani okay.
This is like Buddhist Saphyana path. Now it comes about the Tantrayāna path. Just now whatever I explained is the Bodhisattvayana path. Now the more subtlest, truth of the path, should explain through the Tantrayāna part. So when you go to the country on the path, the path is again the wisdom realizing emptiness.
That’s it. Wisdom realizing emptiness wisdom realizing emptiness, the difference is the wisdom realizing emptiness in the union of great bliss great bliss great bliss or wisdom realizing emptiness conjoined with a clear light practice, clear light mind practice. And with that antidote in the forceful manner, one can able to actualize fully enlightenment by completing the three countless eons of merit and abandoning or purification of the subtlest defilement. So how the Tantric practice works, you know, but the the path is still the wisdom realizing emptiness. So now here, the conclusion is whether you’re Hīnayāna practitioner, Bodhisattvayana practitioner, Tantrayāna practitioner, that the actual path is the wisdom realizing emptiness.
That’s it. You want to make sure what is the truth of the path wisdom realizing emptiness, you know? So oh, of course. Of course. Without renunciation, not possible.
Cannot. Cannot. Cannot. Cannot. To be able to purify the defilement, we have to enter into the path.
We have to enter into the path. Experience, you know, clear light mind do experience by every single living being at the time of dying. Not only that, even at the time of sleeping or even at the time of yawning, every single living being do experience clear light mind. But that is just natural experiences, but it’s not in the process of practicing on the path. So Anyway, that concludes the fourth noble truth, the truth of the path.
You see, truth of the path. So now here, maybe my English presentation makes you confused, I don’t know, but actually here now we all have to come into a conclusion that we have to have a conclusion in our heart from this discussion is we have to realize cessation is possible. One thing we must establish that cessation is possible. Then after that, how the cessation is possible by understanding the stages of the path. This too is the essence of today’s discussion.
This is my presentation. Now, we question and answer discuss, even in case you you didn’t get the point. Okay. Oh, okay. Let’s say, first emptiness, you know, train in the realization emptiness of self self.
Yeah. Then phenomena. Easier. Easier. The the the emptiness of selflessness, then easier to, you know, to it’s almost like become a a liberation.
Self is like one. Phenomena is like like, you know, like, broad. You know? So, anyway, yeah, first, I realize and believe in self self then phenomena. Yeah.
Okay. No. It could be it could be possible, but in the in the in the teaching is is it advised that the process should be this way. Process should be you know, in the in the teaching, the scripture has stated this. When the defilement comes into our life, when the defilement comes into being, the grasping on the phenomena comes first.
Then after that grasping to the self. You see? But when another way oh, how do go? The opposite way how to say? Contiguous way?
Conversely. Conversely. Okay. We see whether this is true, but I don’t understand the word. Okay.
Anyway, for the realization side for the realization side, we have to realize emptiness on the self first, then realize emptiness on the phenomena later. But when it comes into our life, the negation side grasping in phenomena can first then the grasping of the self. You get what I mean? So how to put this very nice way, the word, can you help? Make it that people can remember very clearly, you know?
So, like this. You think of how this grasping came into our life, then it sounds like when we realize the emptiness of that, the grasping, also we should realize a little grasping of phenomena first. It sounds like that, but it is not. When grasping of phenomena comes first, grasping of self comes after. When when realized the the grasping less or selflessness, sabless of person comes first, then then after that, the sabless of phenomena comes later.
Is it like that? You get? Okay. It’s very my my my sometime my English make you more confused. Sometime I also confused.
Okay. Yeah. bodhicitta seed is already there. It’s a bodhicitta seed. Okay.
Now here is very diplomatic, this one. Actually, a bodhicitta seed is in everyone from the beginning of his lifetime. So if you are talking something like that, yes. But if you are talking the bodhicitta seat is referring to the cause from the seven causes, it’s not. But that seed, the cause, the seed referred to as the cause of bodhicitta is great compassion.
So in this explanation, otherwise very difficult. Yeah. No. I think we we will not say that. I will say something little different.
I would say the seed of bodhicitta is the let’s say let’s say the sense of desire. You know, we when we’re born, we’re born as a kind of like a feel of sadness, happiness. Know, this when we’re born, the the the moisture, you know, that kind of like the wetness in our heart of like softness, you know. The feeling of like like how to say? The feeling of how to say is okay, from beginning of this lifetime every single living being born the nature of desire And that desire itself is the seed for the bodhicitta.
If in case we don’t have that desire, you have to think careful about this. The word sounds very contradicting but actually that desire is regarded the moisture which can able to produce you know the the bodhicitta. But if that that moisture, if you use wrong way, you would produce the disaster or dilution. If the moisture is, like, fertilized with with the right condition, you will produce the bodhicitta. So that is the seed.
The clear light mind, I don’t know. We think about it. Yeah. Okay. Okay.
Let’s see. There is a there is a sick same time also can be sequenced. The sequence is like if you are following the Hīnayāna path if you go through Hīnayāna path you enter into Hīnayāna path you actualize part of Hīnayāna path of seeing means you already actualize direct realization emptiness then after that you complete Hīnayāna path you enter into Mahāyāna path When you enter Mahāyāna path, Rising Emptiness is already done long time ago and you are realizing bodhicitta first time there. Know? But in another way, you the same moment realize Mayanic Buddhicitta, emptiness like those who directly follow the Mayanic path, directly enter into Mayanic path can be two also.
One is the moment you realize renunciation and you realize emptiness, you realize bodhicitta possible but very rare possible but very rare. Mostly you renounce renunciation bodhicitta, training the path of accumulation training the path preparation then only realize emptiness means emptiness realization comes later than the bodhicitta so it can be different different ways okay Solitary, not all. As long as you actualize path of seeing then become Ārya being. But the two labels, also have a part of like entry part, know, five paths, you know. So entry part, apparition part, so they are not IR being.
Ārya being, the name given to those practitioners as ārya when you actualize emptiness directly. The moment you actualize emptiness directly, you become ārya. Right. Because hero uses in general, you see.
Hera means hearer practitioner means śrāvaka ārya, shramana ārya. And then that’s directly. Yes. Yes. And they are Ārya being.
Yeah. Ārya being. Yeah. They are Sangha refuge. Those practitioners are Sangha refuge.
Yes, they are Ārya beings, they are our Sangha refuge the actual Sangha refuge, the practice in them, the path in them is a Dharma refuge Yeah. Yeah. Realization emptiness, you mean? Same level. The the lack of inherent existing is the is the same level, but the meaning of lack of inner existing is different, you know, but it’s still called as a lack of inner existing.
Now the Hīnayāna lack of inner existing of self. The minor one lack of inner existence of phenomena so that’s the difference but it’s still emptiness I think think think a different The illusory body, normally, there’s a kind of like a like kind of a shadow, kind of like aura energy, you know, most of time does appear during intermediate state. Like if the person going to take rebirth as a human and that intermediate being do possess the illusory body of a human being. It’s like a shadow. Some people can see it’s very similar to human body but not in a gross form.
So it’s illustrated. The illustrated either relate to the previous body or either related to the the future body. So I think clear light mind is, more likely the emanate only. Yeah. So it can be different.
Okay okay No. When no. When you are a let’s say, you know, in certain practitioner just feel fear is but not not not everyone. The fear comes, you know, the time that you see is nothing exists from its own side. Nothing is independent exist or nothing is existing.
And if if if the practitioner is very much influenced by the very much influenced very, very much influenced by the the, you know, Vaibhāṣika concept, sūtra follower concept, Cittamātra, not necessarily Cittamātra, but then especially Sautrāntika Madhyamaka concept. Yet you are in Prāsaṇgika Madhyamaka school or Prāsaṇgika Madhyamakāvatāra you know you’re realizing the emptiness based on Prāsaṇgika Madhyamakāvatāra school but you are so much trained or influenced by you know those past schools So the moment you realize emptiness, you know, you feel like you realize the nothingness of existing. When you realize nothingness of existing, you feel the fear of yourself that the realizer of the emptiness also is non existent. You know, suddenly like a shock, like, you know, you you you feel like nothing is there. So so due to that, you know, like, there’s some kind of like a fear of losing everything, fear of loss yourself and every single existence.
So this experience to those who have so much influence from the past, but not all. Some of the practitioners particularly try to leave an imprint based on the Prāsaṇgika Madhyamaka School and do so much meritorious deeds accommodation of merit at the same time they pray they make a supplication prayer to Gurus and Buddhas to bless their mind to gain the realization. And for those practitioners, the moment they gain their emptiness, they feel bliss. They feel bliss. Even the first moment, they feel bliss.
You know, it’s the bliss dependent the bliss of realizing the nature of dependent existence. You know? You know? It’s it’s not like that. So there’s a different different people.
Up here, then you you survey and make sure go and go and catch your your shirt. Or or maybe you know before realize you hold the mic mic tight. You hold tight tight or maybe what you do is you put one small needle there then just touch the needle like this, very sharp needle. Just touch here. Then then see when you you know?
The moment you realize emptiness, you’ll be your body will be naturally shaking a little bit. Then the moment it pokes the the the needle, you’ll feel the some kind of, like, feeling, isn’t it, pain? Then you realize nothing exists but yet exist. Nothing exists but exist. You have to make a prayer.
You have to all the time, know, we have to put effort to realize emptiness, but then at the same time, effort to realize emptiness by studying on the emptiness subject, then all the time make a prayer to Guru Buddha to bless me, to realize emptiness according with him in the Prāsaṇgika Madhyamaka view, as like Lama Tsongkhapa, as like Nāgārjuna, and they are able to, like, you know, dissolve into bliss at the time of realizing emptiness. Then that will help. Okay? Any more? Still we have ten more minutes.
It’s wrong. It’s you fall into nihilism, one of the one of the extreme. Yeah? Yeah. Of course.
Emptiness is everything. Emptiness is not nothing. Emptiness is everything. You know? So, you know, how to say?
No. The moment when you realize emptiness, the nothing you know, you realize the nothingness of non nothingness you don’t realize the nothingness nothingness of existing. You realize the nothingness of independent existing. You realize the not nothingness of you realize the nonexistent of independent existence. You get it?
Realize the if if my my my the the the the grammar or whatever wrong, please please let me know. Okay? Realize the nothingness or nonexistence of independent or self existing. You know, you one don’t realize the nothingness of existing. One one one one don’t realize the nothingness of existing.
If if one realize nothingness of existing, then then dangerous. You know, then that means like, no existence. Isn’t it? No existent. Then no existent, then no karma, then then then no Buddha, no I, no you, then then then then then then really like a space empty space.
Okay. Are you all sure that you are convinced there is a nirvana? It’s my question now. Since you you don’t have question, I ask this question. Are you sure that you’re really convinced there is a nirvana?
I’m I I’m I’m I’m not so convinced. No? I I say say say, but I am not not really not really convinced that there is a. Yeah, it’s like almost like a kind of like a let’s say if you don’t trust the history, we might say maybe somebody is bluffing that somebody went there. Think convincing that nirvana exists, I think we cannot only depend on the scripture.
I believe that we shouldn’t depend on the scripture says so or Buddha says so. And we have to convince within our own belief based on analytical process. That’s why as I mentioned earlier, the best way to convince is by understanding emptiness. By understanding emptiness can be able to convince the definite of nirvana. But as long as one is not convinced the understanding of emptiness, one most likely will not convince there is a nirvana.
So now the point here is we have to check ourselves, do we really understand emptiness or not? So this is the point, you see. So when we go back home or whenever you have time, we have to think about it. We have to think, we have to think, Even even it takes like nine months, never mind. We have to think every day at least give maybe like five, ten minutes to think about do I really convince nirvana, You know, then ask yourself a question Do I really convince nirvana?
You know, how to convince nirvana? In the discussion it says so that only convincing the understanding and happiness can able to convince nirvana. Then now, do I really have the broad understanding of emptiness and check how it influences? Maybe one might have a limited understanding of emptiness, but even that, you can check whether how that influence on the first question. These are the things that is analytical process.
Otherwise, when you look into the book, it’s very, very easy, know, nirvana, you know, I mean Buddha established there is a nirvana then. There’s a lot of stories that Buddha went there, you know, I mean many people achieved nirvana. But for us to really to have a very stable faith in that, we have to do some analysis. Otherwise there’s a danger even for us to be shaken in our refuge. As I mentioned earlier, once we are not convinced in that, there won’t be a definite kind of like belief from from from one from inside of you of of there is a Buddha, you know.
There’s already Buddha. There’s already there’s a Dharma, you know. It’s it’s it’s a so the moment you have a doubt the existence of Buddha, definite, then it’s shaken your refuge. You see? So it it it comes very important very important very important thing to for us to put some effort to really really, you know, into into this subject even though, you know, this subject is like everyone teaches this subject almost it’s almost like say it’s a tip on tip tip of your lips.
It’s quite easy to teach and you know quite easy to present you know there’s a there’s a and very nice you know, like the teachers when need to teach about four noble truth, become very excited because it’s a lot lot of thing to say, you know. You can describe many many many things but to really to to convince in front of your heart the actual teachings of a noble truth you have to be convinced there’s a definite Buddha, there’s definite Dharma, know establish definite two truths, establish definite emptiness, so many things. It’s unbelievable, know, big task. So we have to ask this question all the time and you know, it even takes many months, never mind. You debate yourself, no need somebody to answer you.
You know, you debate yourself. You ask question, you answer yourself, you ask question, you answer yourself, and it helps. It helps. Anyway, thank you very much. Oh, this I think is visiting on the first or second, isn’t it?
Second LDC. I think I’m sure that all of you will, know, I think try to a very rare opportunity, you know, try to try to be at the center to to receive him. You you you schedule your time from now. It’s very precious, important moment. You and your friends, your family, You know, it’s a very rare chance to receive a blessing.
You know? It’s very precious. So and he’s coming here for a few days only. So try to schedule your time from now on. You know, it’s possible, you know, all of you can make a time for that.
How far you your troubles, how busy you are, you can make time for that just for just welcome and try to attend this precious teaching especially the mind training teaching which is unbelievable and much more greatly relevant to us than many many initiations. So therefore he is a truly enlightened and great practitioner of mind training teaching and who is our Guru and who is of whose blessing that we are here, we can be here together to discuss Dharma. So try to make time to attend the two, you know, the welcoming ceremony as well as the teaching, just a one day teaching, so try to attend the teaching. I say, your your your even those of many that who didn’t who haven’t met Rinpoche, never mind, you know, Just to see his holy face and hear his holy speech, the Dharma, they already create purification of obstacles in your life, your family. So encourage your families and friends to be on those two occasions.
So I think the center will announce, you know, what time he’s arriving and what time he’s teaching. So I just want to let you know that it’s very important, Very, very important, you know, because we don’t have other opportunities, you see, other other time to to have Rinpoche here, you see, for for for for the moment. So okay? So thank you very much. Holiday holiday.
Oh, then public holiday then then then more. Thank you. Probably holiday more free, isn’t it? More free. So, anyway, just to you know, it’s very important very important for our practice, blessings, many reasons.
Many reasons. Yeah, like that. Thank you. Thank you. Good night.