Archive Result

Soundfile 19930706GR3P

Speaker Gelek Rimpoche

Location Ann Arbor?

Topic Three Principles of the Path

Transcriber Matt Hannah

Date completed 11/13/20

[0:00:00.0] Well as you remember, this is an extended period where we are talking about the Three Principles of the Path. And each one of you--I'm sure you have the original--the text that which we use here. Anyway, and already reach the first principle--understanding of our life and nature and embracing life. And then finally: seeing the problems that we face. It is not the individual problem as our problem, but it is the fault of the total existence as samsaric existence. And by recognizing that, probably gaining a mind seeking freedom from those and getting interest, going beyond the sufferings and pains, and looking into nirvana was the first principle.

And the second principle is the principle of the unlimited, unconditioned love and compassion for others. And seeing the necessary of having the best tool that be able to help all other beings. To be able to get through, to be able to break through, to be able to communicate, to be able to help others you need the best tool. [0:02:07.3]

So the best capability, which is the Buddha stage has. So combination of unlimited, unconditioned love and seeing the necessary of becoming state of the buddha to having the state of the buddha, to be able to help, to be able to do your work, to be able to do better than anybody else...if the American way of thinking at least. (laughs). But to be able to do it properly and so, seeking the state of the Buddha and generating the unconditioned, unlimited love is called bodhimind, or the precious mind. So we covered that ? 0:03:01.1

That ? second principle with the recommendation of the reading of the first chapter of Bodhisattvacharyavatara, the Bodhisattva Way of Life, to see the benefit of the bodhimind. And if you also read the commentary written by Geshe Kelsang Gyatso from London. It's called Meaningful to no--right? Meaningful to Behold and read the commentary and the root text together. The first chapter only. And gain inspiration. And without inspiration you will not have much interest. So I think that covers the second part of the principle. So now we are left with the third part of the principle. So in there, there are basically the first few. One stanza, one stanza will give you the reasons why you need the wisdom--right? Would like to read it loudly and slowly?

Audience: Even though you experience transcendent renunciation and cultivate the spirit of enlightenment, without the wisdom from the realization of emptiness, you cannot cut off the root of the life cycle. So you should strive to understand relativity.

Thank you. So it is a very important actually. It doesn't say you should try to understand wisdom or doesn't say you should try to understand emptiness. It says you should try to understand relativity. Right? Didn't you say that? Relativity. And it is so important. I'll come back and tell you why it's so important. Anyway, it says [0:05:11.0] [Tibetan] in Tibetan.

If you don't have the wisdom, which really understand the true nature--if you do not have the wisdom which really understand the true nature, no matter even you have that great mind or even you have that what the first and second principle alone will not be able to help us much. That's what they say. 0:05:47.7 [Tibetan] 0:06:07.1 [addresses audience, tape jumps then continues in Tibetan]

So we talk about the problem, the problem of ourselves and the problem of others--we mentioned, we say it is not our fault. It is we go to say, maybe it is the karmic fault and all this and that. But what really it is, it is the whole problem is the whole existence, really truly. You know one of the earlier Tibetan teachers said: "the blame lies on because we are born in that." So we have to suffer because we are born in it.

In one hand we say that life is great and wonderful and all this, on the other hand because we are born in here with these sort of physical and environmental thing. When you're in there there's a great things, but it is a nature, by nature, it is pain and suffering. So since we are born in this, this is the really problem.

So what do we have to do? If you really wanted so--it is true, remember I keep on telling, lot of times--yes, it is good to work with anger. Yes it is good to work, to work with the karma; yes it's good to work with attachment and all this. And also normally, the Americans and the particularly the fellow dharma friends whatever we call it, ourselves. We do have one good, and I don't know whether it is diligent or patience or whatever it is--we keep on saying that "well, it is difficult, but we learned. It is good learning." People, don't people say that right? People say "it's good learning" we always say. The question arises: how many times are we going to learn it? (laughs)

It's great, it's good learning. But how many times do we have to repeat to learn that? One or two is, one or two, three, four, five is acceptable, but you can't keep on learning it for all the time right? We do that. We say: "it's good learning." The problem--that is the problem actually.

So what do we do? What do we do? It is good to work against those delusions one by one, but I don't think we can ever get over it. [0:09:12.4]

Buddha said it is not possible. Tsongkhapa said it is not possible. All of them said it is not possible, unless you worked against ignorance. Because the ignorance is the root of all--it creates, right? Ignorance is such a thing within ourselves, so as long as we have that ignorance it creates anger, attachment and so forth. And also temporarily make us blind to be able to not be able to work against that. That is the ignorance does within ourself. So the real problem is not me or any individual or third person. The real problem lies with the ignorance. It is like a root of poison tree. No matter how many branches you keep on cutting it, if the root remains it will grow again. It will grow again and again and again. No matter how many times you cut, sometimes even it helps grow better. So that's what it is.

So if you remove the root completely, nothing happens, nothing grows, right? When there is no cause how can you grow again?

So the root lies, the root of all these problems, the deepest part of the mystery of life, the root of all this is within ourself is called ignorance. It is no so much of ignorance of not knowing, but ignorance of wrong knowing which really makes this happening. So what you have to do, what Buddha recommends, and what Tsongkhapa recommends, what everybody recommends is to work against that. Cut the root. [0:11:49.8]

It is good to spend time to cut the branches but cut the root is always better. So this particular mystery of life, how you going to solve that? Deeper, how you going to solve that? And which we call it technically, ignorance. And remember it is sort of wrong knowing ignorance, rather than not knowing. So which is, which can only get cut by the wisdom. We are also talking about not a knowledge wisdom. We are talking about particular wisdom, specific wisdom which really sees through with this. That is the specific wisdom we are talking about it. We are not talking about just little wisdom here and there not of knowledge but of very specific, getting deep through and cutting it out. That was very special wisdom.

And that very wisdom which we don't have just now, we may be praying we do get that, which maybe praying really true, is the direct cause of your buddha mind. When you become a buddha what kind of mind you have, the mind of all-knowing, mind of all-knowing, not limited knowledge but all knowing. That's why it's called all-knowing, all-seeing everything. And that sort of mind is caused by nothing else except this particular wisdom. Get it?

So, this is a little complicated. [0:14:22.2] But I'll try to explain as simple as possible whatever I understand. As simple as possible, but it is, this is difficult. Whoever talks on the wisdom and emptiness, normally everybody will move around and fall asleep and all this sort of thing. It’s the normal, normal, normal thing. But it is also important.

So if you don't have such a mind, what will happen? Even you have a love compassion and all other generosity and all other activities--great thing, meditating, contemplating and no matter whatever you have--a tremendous amount of merit and good work, good karma collection, you will probably have a very fine buddha without consciousness. So it can be like image here, you know?

Over here a very beautiful image. I mean you can't say this has no consciousness but rituals and so forth, there is some explanation. But truly speaking , basic straightforward, open language it is image, and is not a consciousness living within that as far we are concerned, right? Let's forget about spiritual level part of it, just direct open it is that. So what will happen is if you don't have the wisdom and if you have all of them, the result of all these good works, you may be able to achieve the form body part of the total enlightenment, but not going to achieve the mind part of it.

That's why one of the earlier Indian teacher give the example: "if you need to fly in the air, you need two wings, because single wing will not be able to cut across and go round.” And likewise Nagarjuna you have to know that name of Nagarjuna now, it is the Indian teacher by name of Nagarjuna.

So Nagarjuna says: [0:17:06.6] [Tibetan]

So he says "the question arises: why we need good karma?” Or why do we need good karma? So Nagarjuna says: not only we need good karma, we need two kinds of good karma. The kind of the good karma, the wisdom part of the good karma, and normal, good karma, contemplated good karma, you need both of them. So it becomes very complicated, not a simple normal, normal American spiritual, normal line, you have very simple things.

You know you are simply saying: "Yeah I mean this is a great spiritual experience blah blah blah." Little bit of thing you get, you get satisfied, people get satisfied with that. But when you really go in the deeper in spiritual path, it is much more complicated. I mean, can be simple, but there's a lot of complications too. But two parts are absolutely necessary, like you know the accumulation of wisdom, merit, and the accumulation of normal good works. Otherwise ? [10:18:36.7] buddha without mind will come.

So you've developed your sort of other physical part, but you have not developed, developed mind part. So these are problems. Are you with me or am I not talking to yourself at all? It's ok? Ok if I'm going overhead just tell me. So anyway, so two are necessary. Two are necessary. And particularly wisdom part is absolutely necessary. Without which, no matter whatever you do, you are not going to cut through. So the difference between the Buddhism between the Buddhist lifetime, the difference with Buddhism and other traditions other teachings during that period. The difference is, lies on the wisdom part of it. [0:19:41.3]

There was a great Indian teacher. Originally it is anti-Buddhist teacher called Chandragomin. Anti-Buddhist teacher. Extremely learned and greatly developed person, and so well-known. So he decided to go and have debate with one of the biggest institutions of Buddhist institution, one of the biggest Buddhist institution, He went to have a debate. The debate is not like what we see on television between the presidential candidates. But there sort of this debate there are no intervening by anybody. Nobody’ss helping them, nobodys protecting them, everybody is observer and observers who make judgment who win and who lost. And that, and they just sort of put two people, just two individuals together and they let them debate. And no matter how long it takes--hours, days and weeks and months, doesn't matter. Let them debate ‘til end who lost or won, one loses. And whoever loses during that period, whoever loses, that person along with his followers and group has to give up whatever the tradition you’re following and has to follow that person. And that was the stake to it, there was big stake.

And he decided to have debate. And he came to the one of the biggest institution, and demanded to have debate. And at that time and there was not a outstanding teacher who can really defeat this guy, so its not ? [0:21:53.8] and they're all scared and what to do. And I think there's a thousand couple of people there, maybe five, you know learned ones, but still everyone's so scared of this guy they could not debate. So what they do, they're looking for Nagarjuna, and one of his disciple earlier is called Chandrakirti.

Chandrakriti and Nagarjuna had left the monastery by that time, they left the monastery during which they sort of gone a little wild and talking a hippy type of life. Going to the south of India and staying on the mountains, and you know sort of keeping long hair all this type of thing, and they take off their robe—that’s what was going at that time, really true.

So the people in the monastery, they’re so scared with this guy, and doesn’t know what to do. So they only keep on doing a protector’s puja--one of the protector called Mahakala, they keep on Mahakala puja praying, saying "do something do something." So making offerings and all this, and they wrote a message saying that this is the condition. So the message was stick on the offering and finally one day a black crow came, and picked it up that message and flew. So by that time, Nagarjuna knew what’s happening and then he told his disciples: “I may have to go back to the monastery,” and he said “why? “He said: “well there’s this thing going on,” and so then this disciple said: "why do we need axe to kill a lice?" [mispronounces several times as “lie”] You know ...little lice...people get lice...lice. You don't need axe to kill a lice. So "I'll go" he says. So Nagarjuna says "all right maybe you can go." [0:24:00.3]

Anyway, then if you're going to go, let us prepare something, let us have a little dialogue and do a little preparation. So he decided to do preparation and debate. And the debate, during that debate Nagarjuna was accepting totally wrong view, and Nagarjuna is considered the source of perfect view, the perfect wisdom. So he's giving a total wrong, opposite viewpoint, which probably this teacher he's accepting it. He keep on debating, and debating, and debating and after some time Nagarjuna give all wrong answers and he got a little doubt--what's wrong with my teacher here?

Sort of suddenly, he I mean, he just sort of forgot that he's taking that position, so preparing himself for that manner. So “what's wrong with my teacher, what's wrong with him?” So then Nagarjuna said: “nice job, you will be able to defeat him all right, but you will have big problem.” Problem on the way. And there was a big problem, I will not go on the problem why--he lost his one eye. So, so that’s on the way, one eyeball, so that is big problem.

Anyway, anyway, so finally Chandrakirti came there and some of them be able to smuggle him in the monastery. And what this fellow used to do, he locked them up and lock them up every morning he makes them go out of the institution, monastery at that time, and he kept little stick and hit everybody’s head saying: “1...2...3..counts them out” (laughs) and then in the evening. when comes goes back and he counts them “1..2..3..” and until they're ready to debate him, you know, so he has to wait.

So he’s counting them, way he count is hitting a stick on head, going in and out, and suddenly there’s one extra. And then he said: “what is this new head, new head which is not there before, new bald head come from?” He hit on that. This fellow said: “that head is come from the neck.” [0:26:25.9] Then he said: “you're the one they're waiting, right?” (laughs) That is how they begin the debate. So what did I bring this Chandrakirti for? (audience laughs)

0:26:57.7 [Tibetan]

He was the one was giving the example of “needs the two wings to be able to fly,” and that was the Chandrakirti. And on the basis of Nagarjuna sort of saying that, the two virtues, and actually lot of the Buddhist organizations will say this word: [0:27:29.3] [Tibetan] Two merit and all these, they will just say as “pray,” even “dedications” and all this, they do that. And on that basis of the Nagarjuna's word, his disciple Chandrakirti went on further explaining, giving the example of the bird with two wings and all this, he further extended. That is the Chandrakirti.

Anyway, this particular wisdom is normally referred as perfect view--the view. View is normally when you look at it, right? When you see something, you say it is view right? That's good view when you see nice valley or mountain or river or something, it is a good view, right? And when you're looking at the garbage disposal or something you say “bad view.” Dont you say that, right? View is what you see. So seeing the true reality, seeing the true reality is going through, going cutting beyond mystery of life and seeing the true reality. That’s why it's called perfect view or good view.

Now this one is very complicated one; it's not so simple for us to comprehend. No, so if you just leave it our mind fly with that and then we get all sorts of funny little things, right? If you sort of, lot of people do in earlier time, what they used to do, they just sort of let it sit, and try, so let the mind fly by itself , try to search what is the really truth it is, try to go this way or that way, do this way ,do that way, try to search with this. And like a experiment or yeah, its like an experiment like what you do.

[to audience member] What you call that, call research, right? A nice way of putting huh? Or scientific research, that you do with the materials. But if you let it do by mind itself, let it go by itself, what’s happening and what’s going on? And it will go it will go countlessly, it will go endlessly. You’ll find all sorts of experience, all sorts of different things. You do that you get it by mind, because human mind has its own capacity to be able to do that. But that sort of letting it go by itself without any guidelines, without anything can, is considered, it is very dangerous. Very dangerous. Dangerous in the sense if you get the wrong thing and you don't get the right thing, we totally waste our life, The lifelong efforts which we don’t get very often, which is very precious, which was so important, we don’t get often. It's almost like once a blue moon and you waste that, and that is very dangerous. [0:31:04.7]

So what they do, what the Buddha recommends, Buddha recommends at this level--he said this, recommend at this level, he said it's better you follow. The better you follow what Buddha had experience what he shared and better follow that, rather than letting you freely go, because that freely going may reach so many different things, which may or may not be able to help. That's recommended.

And among the Buddha's recommendations, among the disciples of the Buddha, and we considered, we in the sense the traditional teachers from India and Tibet, considered Nagarjuna and his disciple Chandrakirti is, Nagarjuna and Chandrakirti are considered the outstanding. Nagarjuna and Chandrakirti is considered outstanding. Since you're going to follow somebody's explanation, rather than letting our mind go freely on that--because the freely going is the chances are 99.9 percent we are not going to reach on the perfect viewpoint. 99.9 percent we’re not going to reach. So therefore it is much safer and better for us to follow the explanation given by Buddha and the Nagarajuna. And there after continuously all these great teachers who have, who went through this, who had the experience and follow it--just follow that. It's like you, it is almost like a scientific thing. One person had experience and proved, and just sort of follow in that step so that was the recommendation. So that’s why I said you need to know Nagarjuna’s name; you need to know Chandrakirti’s name, because these are the ultimate sort of source where we really point it out. [0:33:54.0]

Maybe we have to read one more line for that, Kathy--

Audience: understand relativity.

Understand relativity. And that is the important. So when you talk about it, that wisdom particular wisdom--what is that wisdom we are talking about it? We all know in Buddhism we call that emptiness. The wisdom of emptiness. Understanding of emptiness, that is known in the Sanskrit name is call it shunyata. So shunyata, which is called understanding of emptiness. Did you get it? Did you hear me? It’s called emptiness. So when you talk about emptiness--so normally, normally when you say empty, so what does that give you picture? Empty means? It's not there or nothing, or not there, that is the picture right? That's the idea of emptiness right? Are you with me? Right?

When you say empty what does that mean? There’s nothing, right? When the wallet is empty, it means there's no money, right? So [laughs], so empty. So normally when you call emptiness, we initially going to understand there is nothing, right? We just sort of see there's nothing?

So people go through more little, go a little bit beyond that: "reality is there is nothing, but our dualistic perception gives you all this existence and all this," people say that don't they? People say that don't they? “In reality it is nothing but this dualistic attitude we have”, this and that. “If I avoid the dualistic attitude, there will be nothing left." Or something like that, people call--and these are the wrong concept you call. And there's a lot and a lot of this type of wrong concept you can go.

The problem is, it is not within the framework, not properly guided, and just sort of let it go and think about empty. So we straight away think about emptiness means some kind of nothing, openness, floating, space-like, uh some kind of very openness, and almost nothing is different, and love and light sort of flying, floating, lying over the cloud or whatever. In that sort of manner you go, and that is absolutely wrong concept.

And emptiness is a very serious business--it is not floating. Right? It's not floating, it is a very serious business. [0:37:55.2]

And also it doesn't mean that sort of openness, it doesn't mean that sort of huge void, huge void sort of you got lost in sort of nowhere in the space, not that type of emptiness. So, Tsonghkapa make very important point here, what does the last word say?

Audience: we should strive to understand relativity

Understand relativity. Relativity. Relativity means--what is relativity? Everything happening with us—existence. I'm existing. I'm living. I'm functioning. I'm walking. I'm responsible. I'm responsible for my deeds. I'm the base for my karma function. I came from previous life and I'm here, and I'm going to go in my future life. All of this fundamental basis: I talk to you, I communicate to you. I understand what you say. Or I don't understand what you say--all of them are functioning on the basis of I, which existed, so that is called relative existence. Relativity. So when you look into the emptiness, don't try to look for nothing. Try to look how we exist, how we exist. How come we're existing? On what basis we are functioning? Do you get me?

How I'm functioning with my mind and body with the coordinating, the coordinating between body, mind, and functioning. How does, how I'm existing? [0:40:18.9]

So the main point is: when you want to see the wisdom of nothing, nothing, the wisdom of emptiness, you should try to see how we're existing rather than how we're not existing. Get it? So lot of people put efforts, try to see how we're not existing. So Tsonghkapa's making point here saying that: "don't do that, try to see it, how you exist."

If you try to see how you not exist, then you can fly away, you can ? [0:41:09.5] Fly away--and you can go space after space, you can go galaxy after galaxy, and you may call that a "spiritual journey," but you're not going to reach anywhere. So, Tsongkhapa's main point is: try not to see how we're not existing, but try to see how we're existing.

[0:41:45.4] [Tibetan]

How do we exist? We exist--the basic, the fundamental, basic existing of ourself, from the spiritual point, the fundamental basic existing of ourself is the combination. The combination, the conditions, the cause, conditions, combination. And for example, in our life today: I, Joe Blow, exist on the basis of my, my, me the Joe Blow’s body and Joe Blow's mind, and Joe Blow's name. [0:42:53.4]

Combined together, I Joe Blow, exist today. Are you with me?

True. It is the combination. If I lose my mind--I don't mean gone crazy-- if my mind goes away from my body, I Joe Blow died, so doesn't exist. If my, Joe Blow's body, not there, I'll be spirit or ghost, so it's not there. If I don't have the name “Joe Blow,” I won't be Joe Blow either. True. So how does Joe Blow has existed, if you look at it, it is just a combination: the right body, the right consciousness, the right name, mark my word. I underlined everything right—right body, right name, right consciousness. Combination of this existed. K?

Can you read last, second word first?

Audience: who sees the inexorable causality of all things, both of cyclic life and liberation, and destroys any sort of conviction of objectivity, thereby enters the path pleasing to the victors. [0:44:49.2]

That's lost completely out of my memory, what is the word? [0:45:20.0] [Tibetan]

So, if you look into very detail, try to see how we are not existing, how we are not related, how we are not connected. If you keep on looking in that and if you find, if you go on looking in that, so what will happen is we will lose even the truth of cause and effect. Even the cause and effect truth we will also lose. Because after ? [0:46:15.0] mind can go completely away and everything’s disconnected and nothing depend on anything, there's nothing dependent originated, nothing dependently arised, nothing. So it's all disconnected. So you even lose the foundation of the cause and effects. So if you go beyond that opposite of that, so to find the cause and effects are functioning on the basis of me, cause and effect are functioning right? If the cause and effects doesn't function then there's no point at at all for us, for anything, right? Can you see that?

Even in our daily life, the cause and effects are so much affected with us. I'm not talking even the spiritual path, I'm talking, normal straightforward, right? If we are hungry, we eat food, it change that. Right? Cause and effect--if we are sick we take medicine, that changes? If we find our skins are so dry like in Michigan so you put on solutions and make it wet. And one moisturize ? [0:47:41.2] sorry. And all this.

The cause and effect always effect in our life everyday, right? So if you are losing that, it is clearly sign that we are going wrong. We are losing the cause and effect. Even normal ordinary thing, the cause and effect so important. And if that is losing, if the spiritual path if you are losing that, you are losing tremendously. Then the whole purpose of putting effort is not needed, why we are doing it? We are not going to get good result at all, by doing this because the results are not connected with the cause, right? So therefore that is wrong--so in order to see the cause and effects are functioning, so we have to function on the basis of something, basis of something. That basis will be me.

So if I do not exist there, if I'm gone completely, so I don’t have the basis of cause and effect ? [0:48:57.9]. So what you want to see is the cause and effect is functioning, and it is true, it is reliable.

[0:49:15.8] [Tibetan]

Yet...what is the second word? Second half of that, what you read--

Audience: And destroys any sort of conviction of objectivity.

Yeah, the objectivity. If we look at very strong existence of something called I, that is some kind of a very strong--normally if we say ego type of strong, big dictator I, from deep inside, somebody called me, or I, or self. And if you, so what Buddha was really telling the empty is he telling you, empty of that kind of I. There is some kind of I which we are functioning of the basis of combination, but there is no such ego-style big dictator deep inside. Unshakeable I is not there, that's what it is? Okay?

So when you talk about empty now, when you talk about empty, empty of that particular, what you call it objective or what? Objectivity. That objectivity, empty of that particular type of ego type of I, okay? Empty of that called emptiness.

So what kind of I is that? There are lot of different Buddhist theories, Buddhist teachers, theoretical sort of theories will give you. One will say "Ha, that I what buddha is talking look like this" and that is what they say it is independent self-existent, not dependent on anything, one big lump called I. So there is not that I, so that's one of them say that. The other say, "no no no, this is it has ? [tape problems] [0:52:00.9]

So we’re not talking about that sort of independent permanent I, we all know that everything’s impermanent, that is not true but what true is is : “oh there is a slightly different than this and that,” and that and all sort of they give you different viewpoints of that self. So according to that, according to the object which we, which we negate, is that word right: “negate”?

If you can produce good object to be negate, and that of your emptiness will become good one. If you produce second quality of the object of negation, then you have second quality of emptiness. And if you have third class object of negation, you have third class emptiness. Though all are, all are emptiness, they divide like 16 different levels or 16 different levels, because it is based on the understanding of the individual, the object of negation. So it is so important not to try to find out how empty it is, but try to find out how existed, and how we think how we are projecting and then see between these two, try to find object of negation. That is difficult. [0:53:44.5] But that is key.

It is the key, it is master key, it will open all the rooms. In the hotels they have master key right? If you get master key the cleaners, the housekeepers have the master key. And they can go in any room because the master key will fit in any. This will be the master key. And that master key, if you get that through, you don't have to work all these negativities, one by one. You don't have to learn good lessons every time. You can learn one good lesson and good for all. Rather than repeatedly learning. You say that right? It's normal, so we don't have to do that anymore, that's what it is. So the key to understand the wisdom it lies on to finding the object of negation. It is not easy to find, not easy to find.

It is so simple, normally if you don't think about, if you don't think about it: "I did it. I went. I did this." If we don't think about it, there's somebody is called I. I went, I did right? If you started thinking carefully which is this I? Is it my body, my mind? Which is it? Which is it? You begin to think. Then oh “it sometimes looks like the body, sometimes it looks like--no, no, no, not the body but of course the mind, sometimes-- no, I don't think so, it may be the body. And then sometimes it becomes combination. Sometimes they switch around. Sometimes it’s on the body; sometimes it's on the mind and all this jump around and [0:55:43.2] ? And some people will say it is true nature you will find it--that's bullshit.

The true is not--it is the stupid statement. A lot of, some people do that, it’s absolutely stupid statement, honest really. So what really truth here is, and everybody will notice, if you spend time and meditate or think, if you start to think, this will jump around--sometimes on the body, sometimes on the mind. Even stupid person like me can see that, you know? So that is not the seeing, of seeing of the object of negation. It's not. It is shifting, shifting. So it is the beginning of your tracing it, so when it’s shift here, shift there. So what you have to do, then you have to squeeze it down and pin down which it’s going to be. So, so when you pin down which it’s going to be, what you're going to find is, this is not going to be, it's not the body, not the mind. [0:56:59.2]

So I better not talk too much, I'll get confused then you'll get confused too. First I get confused, then I make you confused right? So that's what it is. And that is how we look for the wisdom. Actually it is the one little key which opens all, cuts through all the mystery. That’s what really is.

Okay? So can we tell you how that is? Can you talk about it? Can we show you? Yes, we can talk about it, we can show you. But will that will help you? No. We can talk about it. We can show you. You will probably see like, see something like talking, describing, some kind of beautiful ? [0:57:55.0] I went to Niagara Fall, it's beautiful. I can describe that it will be almost same as that to you if I talk about it, so what you need is you have to understand from your angle. Then it affects your delusion, your ignorance. It clears your ignorance. So what you need it? You need, you need to put efforts, you need to meditate, you need to accumulate merit and you need to also put some prayer too. Do combination of all three together: meditating, contemplating, purifying, all of them together and when it works, it works. [0:59:02.8]

We come back and talk more next week about that. It is the beginning of introducing the wisdom part. This is just the beginning part. Thank you.

I did not give you much opportunity to ask questions, but I'll give you next one and so that's that. [0:59:26.3}