Day 1 Afternoon -- The Heart Sutra & 37 Practices

so now about Buddhism there at the time of Buddha I mean when Buddha actually usually carrying teaching Buddhism you see he I think something like public teaching Oh one level public teaching so he I think he used the language then I think a common language maybe later I didn't combined these teaching in Pali other tests pali language that's say publicly sort of Kasota teach then some selected people his disciple among his disciple some selected who also have the ability you see to see some Buddhist adora like material Buddhist adora de presa ah good ah most cosa samantabhadra boot Sidora masseuses buddhist adora our local sheriff Pusser Dawa using these a foam like hydro form a data form not just rough physical including such sort of disciple then another very very selectively very few individual then he carried teaching of Buddhist Andriana so right from the beginning some Buddhist follower you see a very sort of skeptical about Sanskrit tradition so-called Mahayana Buddhism because he not taught these teaching in publicly so when Nagarjuna come according to the teacher according sort of Buddhist literature after 400 years put the past away after 400 years is Nagarjuna came so in his writing like precious garland he mentioned the Mahayana teaching is actually teachings of Buddha Buddhist own teaching and Sanskrit tradition so like furniture parameter Sutra is there in Sanskrit language and it mentioned the I think purpose of Buddhist Ottawa so that eventually described Mahayana Buddhism and then also it is some was at a point in Mahayana Sutra in my own teaching the importance of the compassion or inner quality rather than physical verbal discipline so vinaya mainly emphasis the discipline of physical action of verbal action not much about mental action the Mahayana teaching emphasis more on mental discipline and also you see there because you say the improvement of mental thinking so the infinite altruism doesn't do teach it buta Singh rah Buddha cheater emphasis and with that six parameters you see these are a sense of my honor Buddhist teaching and these in Sanskrit language some people some scholar even you see they told me Buddha doesn't speak Sanskrit I think in common and commonly may be true but for selective sort of individual selection sort of audience we see like Nagarjuna and these really assert a great master master not only just is a good devotion to Buddha but actually they're very brilliant sort of people very very brilliant see these thunders the 17 scholars of Nylander Nylander university monastic universe monastic casada - a university so sometimes I describe these masters from the Buddhist viewpoint as a Buddhist we consider these are really Buddhist master but in Academy field did these people are professors of Nylander university they the way they are presentation about buddhadharma not relying on quotation of buddha but rather investigation and they took the liberty even with those own sort of teaching then in examine investigation logically then they found some of what those own teaching found some contradiction without l20 or say investigation then they reject even buddha's own word they say Buddha thought this for different purpose not ultimate reality so since Buddha himself you see was this expressed or taught his disciple or my follower my disciple Monson and as in nuns and others should not accept my teaching out of devotion and out of faith but rather through investigation and experiment so that means you see he he he made clear among he among his own teaching some teaching purposely got differently differently way ah so my followers should examine not relying on my word so like another jonah and all these great master is in the carry investigation so the one time in delhi we have some conference award so there was a day about historical cause of event about buddhadharma there i mentioned since Nagarjuna there was a kind of person who very very intelligent one he even examined buddha's own word so she never follow Kasota don't never follow blind faith examine and he his thinking is very scientific way of thinking and then the timing he came to india i he born in india just after four or five hundred years up to put this sort of another after Buddha so comparative comparatively closer then today's modern scholar up to 2600 years and then he was Indian so logically Indian should know better about India then Western scholars from far away and then Nagarjuna a type of person not just superstitious minded or blind faith to follow on blind faith so he examine always so therefore their noggins unas or a versa day view about Buddha EV or Buddhist teaching should be really reliable so he accepted my Anna teaching he wrote a lot of commentary about the point a parameter structure but then they bought a tantrayana even within the my enough practitioner the Buddhist who accept my honor as a to teaching of Buddha among them as far as stands resistance concerned even some of them little skeptical because is it on triana a few years ago one japanese who visited Tibet and then came to see me and then he told me some temples in in Tibet somewhat some temple you see he found some temple a little bit dark and then inside very rattles roof for faces some and and blood for a skull with blood like that no then that night he lost his sleep because of because of fear though then he told me Buddhism basically he feel very much emphasis upon compassion then such powerful fearful sort of fearful sort of world today appears but the gods or goddesses fearful what is that he mentioned he asked me a question he he founds little bit sort of contradiction then also is a one Tibetan monk I think in nineteen perhaps thirties forties when I was very very small very young one monk monk scholar he actually come from Mongolia he very much fonder about a Pali tradition so he very much doubt about tantrayana so one time you see he expressed I he express you see after he he sort of he made one pilgrimage to lama tsongkhapa's monastery in kundan monastery and the lama tsongkhapa's personal room but they are so there are some tantric deities with comfort they are like we saw masa and the hyouka and the bezel burrower so later here stress even lama tsongkhapa's was a private room the some deities looks like that with consort so he expressed a little bit also the complain it it is very true you see it is true obvious contradiction you see they we must sorrow we must go to castle very good etiquette eradicate eradicate eradicate desire certainly sexual desire and killing all days but then in daily yoga you deliberately is to visualize yourself as a wrathful deity and with comfort this really is a contradiction so we must know so these are the fact and the tantrayana is not Buddhism is something non Buddhist tradition eventually because of the - oh sorry eventually corrupted and in fact some Indian history and one great teacher one University in I think Patiala University one grid a professor he wrote a book I also have the poppy I think here I think in 70s I think then then he no more very good scholar professor Joshua or something professor Joshi in his book he mentioned the three horses of because of the damaging Buddhism in India or married marriage have sorry degeneration or eventually disappear the Buddhism and in India he mentioned three horse number one Buddhist monk the process more wealth and some of the monk become very rich so public respect loose number one second counter practice without proper sort of understanding without a proper sort of practice in the name of tantrayana practice drinking ethyl alcohol or women like that so that another sort of course for degenerating or diminishing buddhadharma then third some of the sponsoring sponsors including Kings Rogers who eventually lost their interest so the support loss ray so he mentioned that it is quite true a friendly speaking in Tibet also sometimes because of the tantrayana practice without the basic qualification where basic quality it just you see there in the name of practice of tantrayana parsecity neglect about vinaya discipline these things happen but so these are the reason people losing respect and also develop suspicions about Santayana attend or tensity of tan Fionna but then other hand laga nagarjuna or personally i think if we know the this because of the system of the taunted practice known as rota well true study then there is no competition so and then like a Nagarjuna as I mentioned earlier really reliable Buddhist master very intelligent one and very scientific minded he never accepted easily unless he experimental investigation unless he convinced to experiment through investigation he never accept easily so such pers wrote I think the very Kasota detailed and clear sort of explanation about tansy Allah he is himself according his disciple his immediate disciple he himself great practitioner of tatyana meantime he remain as a good mark like that so therefore if we study thoroughly and read different comment difference or varsity another commentary commentary na kama rasam Oteri's commentaries and examined by yourself it is really convincing firstly mahayana teaching is authentic buddhist teaching without mahayana or sanskrit traditions I think for noble truth difficult to get deeper understanding about fallen over truth first true truth okay the third truth the truth of secession unless you get a deeper understanding about the Shunyata theory very difficult to get sort of our city convincing sort of understanding about third number truth then as well as for fourth noble truth did the true part to achieve the Secession of these destructive emotion so like the term marketís texts mainly is it a logic buddhist logic the four chapters the second chapter the explaining about the four noble truth through reasoning not true quotation of buddhist word but reasoning so without Sanskrit tradition explanation with available in Sanskrit tradition without that difficult to Kasota to something like I think what I don't know I don't know difficult to develop cassava conviction about the possibility of secession of suffering so therefore sense of tradition the of course the Pali tradition is the basis of buddhadharma and then second Dharma wheel like a Pangea parameter sutra is the further explanation about later for truth booth did cause a true love secession true love as a path these do two truths out of 4 noble truth I think without purge a parameter suitor a sort of explanation about ultimate reality of auto- alter the reality which is Shahada and Nagarjuna really prayed for a master about Shahada so his explanation is really really convincing is it so after reading or study history information about Shahada Sunnah demeans interdependency say once we read studied that then the concept of ultimate reality that Shahada becomes something reality otherwise just word empty empty empty empty nest like that just word so unless see we study Nagarjuna explanation difficult to get real sort of the feeling of possibility of secession so therefore they Muhammad teaching or Sanskrit tradition is very very important then Dante on the tantrayana sorrow varsity it means help to get the real understanding about the possibility of the Secession not only as a professional name not not only the afflicted emotion destructive emotion but also they paja imprint imprints of delusions or imprints of these destructive emotion without understanding approach about the dance IANA very difficult to understand that and then also they according Pali tradition but the just one historical figure that's but only that that Buddha after he passed away no nothing and early part of his life ordinary human being then at Buddha gaya she enlightened that's accordance on aquatic Bali tradition now according Sanskrit tradition therefore caius nirmanakaya sambhogakaya and Jana gaya and the Dharmakaya dhamma Takaya for four tires or Buddhist body or for Buddhist so just one ordinary human be the eventually enlightened without proper teacher by himself and carrying teaching some teaching and his teachings effect remain thousand years not easily Kuroda understandable difficult and then Nagarjuna also it's a point out the same practice there are a harpist practice and Buddhist practice same practice but big different result that also illogical there's also 37 cause early practice for mindfulness and then correct a treasure ship the other boy she looked a little local the other for mindfulness and for abandonments to recover ship for miraculous powers stratifications curcas obama dhamma fights friends fight powers huh children lucky seven parts absolutely to enlightenment oh la la la guerre and eight are parts of our area beings so these 37 sort of practice is the common mahayana and hinayana both on the so the true dead practice achieve arad so the same practice Buddhist case through same practice become enlightenment Buddhahood that also not solokha so the satisfactory explanation the same path but big different result why difficult so therefore the unless you see we unless we get some idea about for caius the type of a mnemonic ayah buddha shakyamuni difficult to Kasota to get clear picture or convincing so far kya in order to get deeper understanding about a 4 kya and the systematic how to produce that for kya from this very subtle mind from we everybody have that sometimes we describe as a Buddha nature or Buddhist eat from this subtle mind eventually become four kya that systematic sort of procedure way unless we study the Nagarjuna so writing about boo hiss traumas or tantrayana very difficult to develop convincing read and become conviction so therefore you see these are the main reason they're minor teaching is the cause of the complete explanation about truth truth and then tantrayana is the real method to code to to develop for kiya from our subtle mind subtle mind and energy so like that so therefore they that's our explanation this is the Hinayana Mahayana tantrayana of course tantrayana buddhists and Rihanna I mean this is Hindu Dante and also there even you see practice through the breathing and practice of certain yoga and also practice all centralina Kundalini and through channels these are common so does the introduction about Tibetan Buddhism so in short Tibetan Buddhism as I mentioned this morning the introduced by Shanter Ishita and followers rare issue here followed up by Kamala Sheila so these two great masters there as a professor of Nylander of course Rama Samba also immense help for establishment of Buddhism in Tibet but in public teaching and sort of caring as a teacher not much but chandra sudha the rate of loss over a monk he introduced he give ordination Tibetan Tibetan and carry study philosophy logic these things and monastic systems these establishing by santa rosita so our tradition is pure null in the tradition is very true like that so as I mentioned this morning the way our study is firstly we learn by heart or memorize these root text all these roots rowed by these null and the master of course in amount of commentary a Tibetan comments are also there but mainly commentary rowed by those an Islander masters like that so it is cause of the quite correct Tibetan tradition is pure lineage of Nylander tradition so usually I explain it to my Indian friend Indians of guru we are Chella Challa means student guru you know teacher we are chela so then I also sometimes teasing them we are not only just chela or student but also reliable cella because you know and they're the gurus length in gurus land the series in centuries as far as the position is concerned like the null and institution now completely disappear and lot of ups and downs does happen in put the dharma on who the dharma or they indian gurus teaching buddhist gurus teaching but during this period we tibetan faithfully kept these teaching intact array in that so that means we are quite reliable cella so really the indians a relation between Indian and Tibetan we have something very unique sort of relation the relation between teacher and student like that so now there's a time come we rehearse or a return the precious ancient Indian thought mainly is come through null endure we kept more than thousand years intact now rewrite retranslation in hindi and sometimes the compositions are composed in sanskrit so some are institution now lasts a few years now already not doing these things like that ok so there's the body introduction of Tibetan Buddhism and then now about Buddhism as I mentioned earlier Buddhism likes Jainism no God no creator but ourself as a creator Buddha acted like teacher simply teach us how to cateura how to transform our emotion and how to transform into ordinary mind transformed into Buddha's mind so dad's Buddhist order responsibility to just show us he himself you see Express I give you path I show you the path so whether you achieve your goal or not entirely up to you like that so since you see the Buddhist basics of philosophy will view is the interdependency law of causality law of causality the unique Buddhist term is as a dependent in arising so here dependent inner as a rising no darling ayah that Allah the law of causality in the Buddhist term tangent of enjoy Lucia another reference to the law of causality in Buddhist term is dependent origination the cognoscenti it's clear the song ok was a no sir why more louder more louder another way of understanding the law of causality according to Buddhism on with his philosophies through the through the understanding of dependent origination hmm now in an old Buddhist school of thought a datas river shake squirrel thought sought antiques grow apart which is the mantra of squirrel thought Madhumita grow pot for different squirrel thought though that this is a log a tangent divergence ad conclusion over shetty holy deep or thought the ujt juice actually that in a multimeter school taught narnia tangent evangelization d do that to you Nutella Ted some get a member hodge zenkoji incision rockets a shelter Jana Jana yeah Molotov yell Nadi hello Janet Oh Sasha each has an actor concession the Hindu Prince return it draw surgically that you do it in jewels on my number then that with tendrils a shape so when it comes to the fear of dependent origination basically this is accepted by all the four schools of Buddhist tenants or Buddhist thoughts so the the common understanding of the dependent origination is on the base of law of causality that whatever is born has to be arising from a course and therefore causing result they are dependent upon each other this concept is coming to all the four Buddhist schools now specifically in the case of Mayan tenets they say that on top of this undermine our ability bigger much elegance worry on in the case of this multimedia tenants on top of accepting the possibility of the dependent origination on the basis of law of causality they also said that something which is Hall has its part and part and hall they depend upon each other so the understanding of their dependent origination is little bit enhance in this case hmm so in the meaning of petite superb under these are two levels one cause and effect another more wider that consider dead so one understanding is dead of law of causality that causing a result dependent upon each other but a deeper meaning is that our things depend upon each other so things are independent about did in the dependency cause and effect and obviously effect entirely depend on pause it is I think even some animals also some extent and they know this is they want something so they are trying to make effort about causes that also you see according law of causality so now the multi bigger philosophy the further examine then they found or they say they affect not only affect depend on course but cause also depends on effect so it does not mean horse come from effect no but the very concept of course happened because of effect without effect the reality of pause cannot cannot exist cannot cannot become red so it's not true the day was lasagna in Judah they would deliver the younger already good developed a surety song I was downloaded or do madhubala good to Chihuahua do sadly round there attorney quickly Chara so the fact that cause and result they depend upon each other is quite clear when you analyze more it is a basic understanding that a result has to be an arising from a cause and because of that a result is dependent upon course so this is the common understanding now when you really analyze deeper then you also understand that when it has to be a cause it should have a result with our Rizal you cannot confirm or you cannot say that something is a cause so on this understanding causes also has to depend upon the result because without a little results you cannot confirm something to be our cause of someone something else so therefore if we think more deeply if we analyze log causality possible because things are is all interdependent so the law of causality a lot of proof things are interdependent things since things are interdependent that means there is no absolute absolute exist or independent exist existence existence existence certain thing existence its existence happen because of other factor so now this now shows the reality not as appears us we usually discourse this is result this is that this is that like that so when we go pointing this in that looks something absolute something independent but if we investigate then things are heavily interdependent every event we say this event happened because of that there was of this just single factor we pointed out simple factor but I think of course this is not political statement but if not you know the era problem Oh or they I think Iraq problem they I think administration of course I love I respect the President Bush very much as a human being very nice person but as far as his policy is concerned now I think he pointed out oh all the problem due to Saddam Hussein one Saddam Hussein removed then everything okay but the reality not that Oh sometime back say I think before Iraq crisis sometime back when you see people criticize him the one occasion in Germany i express look Saddam Hussein dictator of course bad but unless he sort of powerful are media that single person cannot be dictator so dictator happened the cause of the powerful army and powerful army without modern weapon it cannot so these will happen not produce era itself but come from other country including Germany so according law of causality the producer of dictatorship did these Western nation also involve clear so that's the interdependence II about when we you see blame something and we pick up just one target everything you see Quezada because order due to this person lean so that attitude is unrealistic attitude not holistic sort of view but just single out read or single out one one four one factor the reality many factors involved then is he carry some sort of action that action become unrealistic so cannot solve the problem clear so so since things are in the dependency so there is no room of one single independent but appears us something Kasota cause of the isolated independent factor so now this shows there is get appearance and reality if everything Casa Rosada in reality everything in the reality as appears like that then no further investigation it just appear okay that's the reality since we accept there is gap reality and appearance so investigation become very important like scientific sort of investigation experiment so broadly this it according science or in many field you see we accept that there is get the appearance and reality so now buddhist philosophy particularly demography say appearance looks independent existence but the reality none exists by independently everything due to other factor so here is the concept absence of independent existence there desi jr. Dino socha nada or emptiness something like 1.1 face emptiness other face interdependency so emptiness does not mean nuttiness emptiness absence of independent existence clear so some my Christian friend one actually one the monk casa para questions using it because I father father Wayne Oh father Halloween or something when when t-state no father that father oh then from bed friend of mine oh good one he also uses showing changing sort of support about the patent costs so so he always he showing genuine towards the interest about Buddhist meditation these things and also Buddhist altruism these things the one day he even asked me about emptiness and then I respond to him please don't ask that that's Buddhist business not your business because you know I do not want to create some uncomfortable feeling about using their concept of God God absolute independent of course so the Buddhist concept everything interdependence in the division see Buddha himself in the division see Buddhist food Buddha Buddhahood raah Buddha's enlightenment of buddhahood everything in the division see so there's no room of absolute so difficult to accept creator so I told him of course there are also a concept also very beautiful very powerful as I mentioned this morning like that so therefore the concept of truth truth now come concept one truth on the basis of appearances without investigation then another reality on the level of further investigation then they their cause of the ultimate reality so two truth that chicken stock guru Tibetan don't ever and there are two truths are or one based on the appearance reality in one base on the analytical reality so the one based on the appearance they actually that is called the conventional truth another one which is a founder of which is found an actual reality by analysis that is called and the ultimate truth no sorry and as I may give a JEA submitted as a novel major number now they sorta say in practice level out of a conventional truth where on the basis of conventional truth the most important practice is altruism we call booty Cheeta you see develop genuine sense of concern of others well-being and eventually you yourself totally dedicate to entire sentient being one's own body mind speech entirely the fedora did submit or Gaza dedicated dedicate to the sentient being so that's really the source of inner strength so that kind of practice reduce exchange self-centered attitude because substandard attitude is one of the key factor to develop this destructive emotion even you see ordinary people among ordinary people those people whose who always feel something very strong i I dad and even you see the teasing occasionally sometimes create some time develop little proper isn't it but those people who really that gentle then sometimes even seriously teasing something instead of laughing still lucid a very peaceful isn't it a dogs also like that will you notice you see those dogs always barking and I think self-centered attitude so often you see them in lonely those rocks very peaceful very gentle no always more companions there so we human being also like that isn't it yeah so therefore is this self-centered attitude really the basis of the oldest destructive emotion the one thing then tear it rather than then philosopher girl so loss typically they try to understand about ultimate truth yeah ultimate truth ultimate truth there is no independent existence so oneself also if you investigate firstly and compilation 11 I'm here my body my speech my mind there and it is logical I call my body my mind my my speech okay no argument no contradiction but if you investigate where is I whether my eye whether on the body and then further investigate I hear hear hear hear hear no this all part of my body not not not me not I not self is selfs body here my body and then mind of course then speech it's just voice come through some body element and energy through combination this voice come there's not I then mind yes the mind mental level taking state this this very moment we are using sensors for organs or mind of these senses obviously working now this moment hearing seeing like that and which D tasting like that so so there are sort of sensory level of mind consciousness these are not not I because at the dream at the sleep you see these the sensorial sort of consciousness not working not functioning still I there are sleeping then the the sleeping state the certain level of mind and including dreams still these are if they mind at the dream dream state is the real eye then even state no longer sleep no longer dream so I no longer there so we cannot say that so if we investigate where is I among the different level of mind we can't fight at the time of that a time of death the in the most subtle mind occur if Dad that is real I then before that no I so difficult therefore we cannot pinpoint this is I this is that so if we investigate we cannot find I instead absence of independent eye so dad that's conclusion so so when we develop sense of I strong eye then that understanding amines help to reduce some kind of because of the grasping solid eye that also one way to reduce self-centered attitude and self-centered attitude very much linked with self-grasping so wisdom sight reduce the strong freedom of self-grasping the altruism reduced self-centered selfish attitude so that's a sin so so Buddhist practice particularly according Mahayana like that so so now the text the color choices are part a parameter sutra heart sutra is a heart sutra mainly you should deal with these two things the wisdom which understand Shinya and altruism these two things are the essence of this text ah she's English um some key editor of the period usually széchenyi boom boom me solo compose ehm and in Michi Shalini tomahto Tantra another same Nietzsche de the energy que toma sorrow or and do is indicate on 110 away any Seguin I know some Java solution has deemed ah Roger Roger Roger D she's assumed giver that this is Jeanne Inaba he was shadow pseudonymity so present present perimeter Sutra on the basis of the number of the stanzas they could be divided as parameter with thousand billion sensors and one with 20,000 centers and one with a thousand sensors and one with 300 sensor which is also called damn sutra yeah so this Souter I think all Buddhist country we're following sounds good addition this is recite the disclosure da o that metal in Monroe how much should you partition mean new bushu sorcerer all right now the Parana Meucci Julia Geelong jeonggi music yeah Lumiere a tallish a Bocelli a serum sorrow a lunch it's ro diggity chicken chick the Unruh marriage a secret on my cellar chain not sesh it's a shitty sir today chicken chick Rizzo Peggy young cheese Luna penetrant a digital Chicago sono migite some dinero para echar America chips on door Daniel anonymity arrow button D here in la manana Dona mati ro R Omega C mistress photo Neera Neera cheekathon savatya Cucaracha pom pom nee-sama a delivery Tony Hsieh TMZ said diane young' cheese Lavinia Lavinia namutoni Mashiach any Roman watches on a thumb rule Miho to boo chichi and Rome II Timothy cylinder casa da je Xing Lea de pomme one assembly earth Sakurako Rosh Hashana air Lemuria da on the digit rod the show to such role in order to this chaos anomaly shoe an element teachers CATIA me go chichi those Shannon Rajan ta chick that Dylan young GI so the classification of the practice by which our lineages our past has a varieties one which is completely Mia oral translation which has no explanation of the text one which has also the oral transmission and which has also the explanation now one in which then there's another one which has no lineage of oral transmission but mere verbal explanation of the text and then there is also one which is called experiential experience all it is aware the Lama with the teacher you restrict the elaboration of the text but merely stresses on essential or important points by which the students are taught to meditate or concept of the practice floor thought and then these one which has to be ratified experimental which which is gotta fight experiment kind of teasing where the teacher gives our particle instruction at a particle time and then with that particle instruction that student is allowed to practice for a week or a month and when once the student has gained some experience then he has to present his own experiences in front of the teacher and then the teachers shift to the next a part of the meditation and this can be continued for years so on the basis of the different ways of teachings these are the differences so this particular text it seems no rota Schillinger America has no lineage of explanation so only the old transmission so now I received this test or transmission from I think my actually Kasota when I young pursued I arrived I was young I think I received this is a moral transmission from some I'm Tatar bûche I think most probably then so so now this is theater room eh eh tu mera in Hema sashes version Archie shaquita so the text is all in this right now I'm going to teach the heart sutra is one which has there are the lineage of oral transmission but which has known lineage of the explanation but still solidus once we explain all the text it seems to me it is this little different style they give teaching in Tibet since I think basically I think the Tibet Buddhist country and people or audience take for granted as a Buddhist whether they know or not basically the believer over the Dharma so the way of teaching according that circumstances of some style now the Indian style like Nagarjuna stitching and they of course shanidar chandrakirti and the vivica all these great teachers particularly philosopher these they they are sort of teaching this style is India there's many non Buddhist school of thought so there always is a challenge there of different views they are so accordingly they carry the teaching so another word I think Tibetan style of course those Tibetan masters or a commentary on Indian text then according their route actually itself is a lot of discussion there so they also usually carry the discussion otherwise this is a Tibetan sort of tradition of those writing for only for Tibetan then discussion is much less so relying on quotation of Buddha those Indian masters are writing not relying on Buddhist quotation but reasoning so now I think we must return the original test I feel does much better important and one and one test road why lama tsongkhapa he mentioned the net a volunteer decoration teaches keiki Lord in Delta number maybe Little Mix Allah hair you give a mini there tambien Ellen you have a temple service at the center says that one should understand the concept of the text in such a way in such a logical way that one is completely free of any logical challenges from the orbit opposing or from the from the opposite power parts and then be used on once valid understanding of the text one should be able to gain conviction in such a way that once on one once on conviction in the teachings of Buddha is also enhance and the faith is also enhanced forget you did what and of course already already so not necessary to doubt it from here hmm this is why turn to water and some of the already all or then okay okay what therefore in this quotation for it says lama tsongkhapa's says train or cultivates there of the eye of wisdom through reasoning and not he doesn't say cultivate die of wisdom through by resorting to quotations so this is how the Indian teachers onion masters proceeded when they commented on the teaching of the Buddha so some of my Tibetan Tibetan brothers sisters have said that the dalai lama doesn't know how to teach especially it is so these people have said that lama doesn't have know how to teach the lamrim the stages of the path of enlightenment perhaps perhaps they're right but the way i teach is by following reason so in tibet of course there are some commentaries to the Heart Sutra but there no there's no tradition of teaching it's hot the Heart Sutra so the the title of the Texas meeting in sanskrit and tibetan which is called the the her ladyship the perfection of wisdom in chinese there are many perfection of wisdom sutras do you have ended in these sutras in chinese do you find any mention of pompous as i sexually standard text divided into different sections in tibetan we call them bumpers top extensions that they were correct section Kasota sections so bumble is a division of the scriptures into different sections so in these are made in Tibetan in their scriptures the bumbles are mentioned in order that so that no body could interpolate later on into the text and add or delete passages and Bumble usually starts from the beginning right from the beginning of the text is mention of bumble first Bombo and so forth but when you come to it when it comes to chapters in Tibetan scriptures with chapters I mentioned in the end so bumble is bumble the division of text into bumbles is not there in the Sanskrit but it is there in Tibetan it seems in China Chinese it takes somebody said there is this bumble and his allness has heard that there is one perfection wisdom called which is in the 500 bumbles and then another one which is which has 400 bumbles or sections in Chinese whereas in the hundred thousand verses of pooja paramita sutras which is called the extensive extensive perfection of wisdom sutra that we have in tibetan this is considered as the median middle length of the most extensive perfection of wisdom sutras so it's there are many perfection of wisdom sutras which are very extensive in Chinese language so the titles is that her ladyship the Blessed ladyship refers to the perfection of wisdom the means of the primary means by which you become a booth ha and also in the medomak a text there's mention of the Aria beings of the surah Baqarah checkout battalion and then but Bodhisattvas Aria Bodhisattvas and but Buddha's so because all these four different art areas come from this wisdom realizing emptiness it is called the visibility emphasis named as the the her ladyship the blessed bhagavati or Perkin wisdom and then the on the other hand the bodhichitta is like that of the the father so sure the professional wisdom becomes the mother of all the Buddha's with regard to wisdom usually we have the wisdom understanding the five different fields of learning and then there is demoralizing emptiness their true nature of how things really are so we have as humans we have intelligence and for in all increase our knowledge for education we need this intelligence traditionally we have we talked about the five major and minor sciences and in the major sciences with one of them instead of Buddhism so that here we are dealing with the wisdom to see the true nature of things although the true nature of things may be understood in different ways but here we are talking about the ultimate reality which is also called suchness or the reality as it is and so this is what we are dealing with to develop this wisdom realizing the things the reality as it is so of course when you talk about developing wisdom and understanding first of all we either we can read books or we can listen to teachings from teachers and develop a wisdom or understanding from there which is called the wisdom the rising learning or studying and business and after having learned through this wisdom then you develop sums of conviction in the subjects by reflecting on it over and over again and that developed there is wisdom arising from reflection and after that comes their wisdom rising from meditation which is to say that you familiarize your mind with this subject or the object that you choose your meditation and then we can develop this further into their of the single pointed concentration the first two with the types of wisdom may be developed before you enter a path of enlightenment and then you enter into the path but when you develop this with the wisdom realizing emptiness as a single point it developed that of the wisdom are arising from reflection through on the part of accumulation then you enter into their part of preparation and so through the when you further advance your meditation concentration you develop their of the insight into emptiness directly a directory so this is what is termed as the the perfection of master perfection of wisdom so when within without the perfection of wisdom we can talk about the perfection of wisdom which is the result and the Perficient wisdom which leads to that result so that the Perficient wisdom that leads to the result of the is there of the they are the wisdom of realizing emptiness which is in the Aria beings of Bodhisattvas Aria beings the result since the proficient wisdom is that of the ultimate omniscient mind of the buddha and the the perfection of wisdom in the in terms of the path is the path realizing emptiness which are in the Bodhisattvas Aria beings and then when these the result in the path are explained or taught in the text the text is also named after that the perfection as named as perfection of wisdom next so then the text to begin with the text thus I heard at one time and until the community bodhisattva's this shows just an introductory part of the text so within the community of monks and the the the entourage or the agility of the beings who were there around the Buddha were those of the amongst them were those of the Bodhisattvas who were datus like materia and well manjushri and so forth and also there were human disciples TMDL of course when we talk about the Gindin or sangha it's mainly refers to those of the beings on Arya path but then we also called amongst Sangha and the uncommon introduction here is shown by this passage rate is at that time the becomes absorbed in the concentration on categories of phenomena called profound with the perception so performance perception refers to the understanding or wisdom realizing that such nests and wisdom understanding conventional things but on the other hand perhaps we can also interpret it this profound perception this way appearance perception my appearance may be referred to I can be referred to that of the conventional existence and then the profundity refers to the ultimate so even the Chito mantra the mine only school and also the order of the Medea makers those the Medea makers who will accept some sort of existence since in the objects there so Atlanta comedy makers talk about the profundity and appearance but then it's different from the that different from those of the pasanga comedy makers who accept that things are merely conditional conditions and what that shows the term mere here shows is that the that there's no independent existence of phenomena so they do not accept independent existence even in convention so profound appearance of profound perception could be a thing could be understood as referring to the suchness of dependent inter dependent origination while somebody's training on the path to become a Buddha their absorption in emptiness total adsorption emptiness cannot happen while they are dealing with conventional things and activities so they have to be all happen they have to have happen alternately but then when you bit when once one becomes Buddha ha in you you have both the the post meditation session and the deep absorption in emptiness directly at the same time simultaneously but then in certain sutras there is mention of the Buddha ha going on arms round and then coming back and then having finished his lunch sitting in absorption so what that is about is that the Buddha was actually assuming as a nod just like an ordinary person and so this profound perception refers to the Buddha being able to get absorbed in emptiness directly while also engaging in different activities with regard to the teaching of the Buddha the words of the Buddha we make three divisions there the words of the Buddha which were like permitted by him and which becomes words of the Buddha by permission and then there are those who which become the words of the Buddha because of being spoken by the Buddha himself and then there are those which are blessed words of the Buddha so here the you're part of this text may be said to be belong to the third category so then the next also at that time the Avalokitesvara looked upon the very practice of profound professional wisdom and be helped those five aggregates also as empty of inherent nature so this shows that area envelope it is shuara was involved in the emptiness or suchness so profound the practice of the profound perfection of wisdom refers to that of the perfection of wisdom practice perfection of wisdom so Oroville architecture seeing that the five aggregates don't have any essential aggregate existence stayed in absorption and the meditation on this profound emptiness so a person or an eye is notion of eye that we have is actually designated on the basis of the five aggregates but when if you check investigate into where this is you will not find as I said earlier but a human person is designated on the basis their five aggregates of that for human person and similarly the docks a dock is designated on the basis of the five aggregates of the dock so these aggregates become the basis of designation of the eye or the person even those who accept that things have some intrinsic existence if they say that a person is a person exists by designation but then they also say that the person himself the basis of designation of a person is substantially existing existing whereas the midea maker say that if the the five aggregates on the basis of which we designate a person we name a person if they are without any intrinsic existence then there's no need to mention that the person who is which is or who is designated upon these five aggregates is without any inherent or independent existence where there is the Marmara tradition or the doctrine texture tradition or the Sakia traditions all of them teach all of them demonstrate the emptiness of the minds on the base based on tantric practice so here the text it says the five even the five aggregates are he'll be held as being empty of inherent nature and then through the power of the Buddha whenever shariputra said to did this to the Bodhisattva masa diabolically shuara how should any son of a lineage train who wishes to practice the activity of the profound perfection of wisdom he said that in the bodhisattva massive area I would agree sure said this to the man we surely would share a dirty pot Raja repoter any son of the lineage a lot of the miniature wishes to practice activity to found perfection of wisdom should look upon like this correctly repeatedly beholding them and so forth so here shariputra asked Avalokitesvara how should a son or the daughter of a nice trained themselves in the practice of the perfunctory the perfection of wisdom and the answer that overlooked the Shura gives is shariputra any how they should look upon it is such that they have to behold them those five aggregates as also as empty of in her nature and so of course this reply comes from our average assuras own experience and also through the blessing of the Buddha so in certain sutras there based on certain sutras that chitta matras rejects the existence of external phenomena and they say that things are non dual that they they exist on the in mind and so things without a mutuality of subject object but madam ekeus reject that whereas the madam ago said that there are there we have the appearances of different things so they say that there is some conventionality of things whereas the ultimately they are empty of some inherent existence they are empty ultimately they are empty and so this also is not the final view although the things appear to have some objective existence to us this way of existence is merely nominal and but then there is no such way of existence how they appear so things the ultimate view of madhyama car is that things do not have any inherent nature in existence in Naga Genesis in the precious the garland that a person is neither the water elements know that the earth water element and so forth and if that is not the person if these are not the person then what is a person and then he answers that a person is made of five different aggregates you cannot point to any of these five aggregates as being the person and nor the consciousness as the person so if all of this is not a person and what is what else is a person he asked is there some person which dominates the person's mind and body or something else is there something else and he says no there's no such person which dominates him in the mind and body so Nagarjuna goes on to say that a person cannot be found in these five elements and the mind because but then he's not denying the conventional existence of a person because we talked about practicing altruism and talking about me and des and she and she and so forth and so we make this this distinction between me and others so you have a person you talk about your me or I in relation to others and others in relation to you so how does this self or a person exist using an average enhancers that because a person is a combination of the six elements he what he's saying that the a person is designated on the basis of the six aggregates six constituent factors or elements so he's saying that neither each of these six elements in dividual e are the person nor the combination of the of them the person knows something separate form although we talk about a person and home be same 2.2 we cannot find the person within the aggregates within these elements and therefore how the person exists is not subjectively not the person does not exist from his own sight independently but the person exists by name on the basis of these elements and aggregates so because a person is designated on the combination of these five aggregates on the basis of these six elements it says a person does not exist ultimately you cannot identify a person from the object itself therefore what this shows is that a person does not exists objectively from his own sight but through designation on the basis of the five aggregates and the six elements so this what must Nagarjuna also says in the fundamental wisdom which is there in Chinese and I've been telling you to study this from a long time since a long time and so in this ayah Jeunesse is that the root of samsara the cycle of existence is our ignorance about the true nature of things and how to cut that root is taught in this eighteenth chapter now and how the ignorance creates karma and so forth are taught in that chapter and so and then they regard to how things do not have any inherent in nature in existence is taught in the 24th chapter not another junior first brings up questions or arguments from the realist or the Buddhist realist schools and then he answers them right when he answers them that what he meant by emptiness he says whatever is dependent the right arisen as empty there is nothing which is not empty their bread which is not dependent therefore there is nothing which is not empty and so when Medea makers say that there everything is empty they don't mean that nothing exists at all but how things exist is not independently from their own sight without a reliable or on other factors but by relying or dependent on other depending on other factors and therefore never Genesis that understanding emptiness as dependent origination and dependent origination and emptiness is the middle way and this is the this middle way but there's a way with both the extremes of nihilism and eternalism so as I said Oh as I said earlier through the practice of development of bodhichitta you do away with or counter their of their self centeredness and then there's grasping at a true independently existing self is done away with through the wisdom realizing selflessness so wisdom realizing selflessness with regard to that there are two one is that of self-grasping at the self of a person and the other is self-grasping itself of the phenomena such as the things around us that we enjoy so the the first type of grasping of the self by grasping at a person is done away with or by realization of the selflessness of a person and then the second type is done away with the realization of the surfaces of phenomena then to move on so out of the five aggregates the form is very gross the aggregate form aggregate is a very gross one and then those are the the those of the feeling and the compositional factors and so forth more subtle so of course we see the form the physical things and people might ask if we can see and touch these things how is it that they don't exist in the inherently the answer is that these things they are made up of many different parts in the web ashika school they talk about indivisible the consciousness and indivisible substance and so forth but in Medea maka and the higher schools however subtle of matter maybe it's always changing unhhhh static so it's always on the moving because it moves in the second chapter of fundamental wisdom teaches the chapter on car we'll go going and coming and going if something moves if there's a movement so when something moves it moves two words a certain direction and the place went from which it has moved is already it has passed that so it has something in front and behind it and therefore there is a part even to this subtle particle which moves has spots because of that apart from the parts there's no hole they did the particle itself and without that whole particle you cannot talk about its parts as well and similarly we can talk about as I said earlier these a an object which has different parts and or limbs then its limbs and the object itself as a whole are interdependent so we posit all these things as being part and whole and form and so forth without making any analysis into the thing itself but just on the nominal conventional level but when you check them investigate into them and check examine them then you can find anything that you can point to as being this and that because things are dependent we can say this is this is that and without that we cannot talk about relation or dependents or connectedness of things therefore innocence form is dependent on other factors it is logical to say that form is dependent on its parts if there's if you don't have this dependence in the form then you cannot talk about form itself so because form is empty of inherent nature we can talk about it as being dependent Li arisen and there ford says emptiness form is empty emptiness is form so when we talk about emptiness of the form we are actually relating that emptiness could form which the form is here the basis for demonstrating this emptiness of form so emptiness is our form is the true nature or the true the final way in which the form can exist and emptiness cannot be posited just by itself standing alone so emptiness is the nature of the form tempted the form of which is empty the property and similarly we have impermanence and other properties of form so we have different different properties that we can posit talked about they got to in relation to the form so this is how the how our conceptual mind in operates on objects is that it's select the different properties and then say or this is impermanence of form this is emptiness of form and other properties so it's very selective in its operation in the certain regard philosophical thoughts the when they talk about Ronson and cheatin or self characterized drama and phenomena with our self-realization they talk about different objects but here in Madea Mecca tradition we have to understand emptiness on the basis of some objects since form and emptiness of form have this are said to be of one the same nature therefore the set emptiness is not other than form form is also not other than emptiness so this phrase form is empty in the twenty five thousand perfection of wisdom and also the the Ratna code etc it is said that the emptiness of is not annihilated by that of the form is not annihilated by emptiness but form is empty so what this shows is that the truth of nature the true way of existence of the form is not the way it appears to us so the form appears in a certain fashion to us but that's not the way it truly exists therefore so if we were to say that the form exists a way that appears to us even at the conventional level if you were to say that the form exists the way it appears and then say it's empty of ultimate existence our ultimate nature inherent nature then it would be like the emptiness and highlighting the existence of form itself so while leaving the form untouched if you say the form is empty of inherent existence then you are not actually able to see the true nature of empty air the form but something else so form has no existence of objective existence at all therefore you can say it's empty of inherent nature and similarly in the same way it is feelings examination committed by the consciousness are empty all these objects the basis of the property of emptiness are also empty of any inherent existence if you check into the the true made a way of existence you will not find them at all but there you find them to be empty of inherent existence so we have this notion of AI and so this sense of I comes on the basis of the five aggregates and particularly on the basis of this the continuity of mind even in the material things we can see the continuity some physical continuity but then you cannot have a sense of I and therefore the person is designated on the basis of the mind stream so you or in the Tibetan would give or continuity and another word in Tibetan for gig in June as it comes in the explanations of tantras you means gin which means a continuum means a continuity and therefore this continuity of mind is said to be a very stable basis of what designation of a person as the brahmana Vertica says so just as empty-nesters mentioned in relation to form likewise you can say consciousness is empty emptiness of consciousness emptiness is not other than consciousness and consciousness is not other than also another that an emptiness and then the next passage in the study of perfection of wisdom texts with there is mention of the eight profound factors because things are empty of inherent existence which is the way they appear to us they are said to be empty in that sense and also things are form and feelings are says that you have your own particular characteristics and general characteristics characterizing fire defining characteristics but even these defining characteristics of form and feelings and so forth you cannot find them when you examine them carefully and closely even in the case of causality we can talk about effects arising from causes and conditions and conditions given rise to them but then causing conditions cannot be posited without relation to each other without so I'm not taking birth refers to the causal effects not rising or ceasing without relation to the other and then the destructive emotions and the result or effect of them the origin of suffering and suffering of course can be overcome but there is no inherent overcoming of these of them and similarly the cessation and path cannot be attained and cultivated inherently although they conventionally we do cultivate talk about cultivation of these and abandon or overcoming of the since these eight different properties of profound emptiness is explained on the basis of the part of in relation to the part or in connection with the part of seeing so from the point of view of this part of seeing which is totally absorbed in emptiness there is no such thing as form feeling and so forth until the I element and so in an opportune including the mind element no no mental consciousness elements so of course things to have their characteristic fixed features but then these characteristic features do not exist in and off the the objects themselves they do not exist as the ultimate reality of these things so this is what is taught with that and then the text goes on to say there is no ignorance or extent of ignorance and so on and up to including no aging and death and the extinction of aging and death taking starting from ignorance we have that 12 links in the usual order and then there's also the cessation of these 12 links which goes like the cessation of ignorance by stopping the ignorance that they dare of the Karma stops and then the rest also the rest of the beings also stop so these are in terms of how we are proceed into some saara beginning with the ignorance and then how we actually go out of samsara by overcoming ignorance and then the rest of the lanes 12 links in terms of the Four Noble Truths the Buddha teaches the twelve links of dependent origination in relation to the first noble truth first two Noble Truths and then in terms of the reversal or of samsara or overcoming samsara the Buddha teaches that of overcoming the ignorant here in the process of overcoming ignorance first we developed an insight which overwhelms is ignorant and then we and we reach certain path and level of path the way you see that of the emptiness directly and reach the Arya path and then proceed advance towards that of Nirvana or liberation which is the final cessation and then the next passage similarly there is no suffering until no non-attacking attainment also refers to it there is this is also taught in connection with part of seeing so how the area being see where the emptiness directly is something which is beyond expression and beyond words and so what therefore we have this verse which says I take pay homage to the mother of professional wisdom which is inexpressible beyond words is so far beyond thought and so forth and then sharing next passage shariputra therefore because there is no attainment but it's very subtly and liar on Bodhisattvas rely on and develop in the publican wisdom the with mind without obscuration and without fear so this refers to the non-dual insight of the part of meditation and which overcomes the rest of the destructive emotions and advance on to overcoming destroying or uprooting the subtlest defilements so with help of the dead of bodhichitta when you practice the six perfections and particularly there the wisdom realizing emptiness the the perfection of wisdom the spot helps in developing the final part of meditation called the ledger like part of meditation which acts as an antidote as an antidote to that of the subtlest defilement and then once you get rid of that then you reach their Buddhahood so when you reach about the hood you there's no appearance of things having some independent existence as such so until then during the path during the levels of the Bodhisattvas and trainee level you're still even when you meditate on emptiness there is some appearance of things having some kind of objective existence but once you come up with this objective existence of things do not are not there so having completed pass beyond error they reach the end point of Nirvana all Buddha's who drove the three times also manifestly completely awakened to them so possible perfect complete enlightenment in reliance on the perfection of wisdom says so the Buddha's all the Buddha's of the three times past future and present the rich that final enlightenment on the base based on or relying on this perfection wisdom so even for us we there is possibility for us to reach that goal of enlightenment of Buddhahood on the base or relying on this perfection of wisdom this morning I talked about the mind the basic nature of the mind itself is that it's neutral and the the defilements are not intrinsic to them so to this basic nature of the mind so because of that we sometimes become attached and sometimes become angry and we even in relation to a single person we can develop anger or anger or attachment and desire to that person but the anger or desired these two do not happen simultaneously because desire or attachment something which embraces the person whereas the invader of anger is something which bursts the person and so therefore these two cannot go together as simultaneously although they can happen with these two can occur in us one after the other so this basic mind becomes tainted by anger at some times and at other times by attachment or desire so since it's like it's a neutral like a clear water just you can you can paint it red or color it with different colors so this contamination of the water just not although water becomes contaminated that contamination doesn't become the intrinsic nature of it so similarly when we can also stay well with sounds being influenced either by attachment or anger but just remain them just in that state nature of the mind and so these anger and desire and the destructive emotions are not the in the intrinsic nature of minds and therefore we can say that we can separate a mind from these destructive emotions whereas and then these destructive emotions do not have any valid support from valid cognition and therefore we can see that possibility of overcoming them or separating our mind from the DEM whereas the basic nature of the mind can be enhanced further and further through meditation and then we basically have that would be called it the Buddha nature and on the basis of this we can talk about the possibility of becoming a Buddha and also developing the altruism thank you

Channel: Dalai Lama

Views: 41,719

Keywords: Dalai, Lama, Buddhist, Buddhism, teaching, heart, Sutra, 37, practice, bodhisattva, Dharamsala, September, 2010

Id: OYJrkM6lrDo

Length: 128min 31sec (7711 seconds)

Published: Thu Sep 09 2010