Good ones. He born in India and he give the teachings three times. First one is all noble truth. Second one is the the sign list, the teachings. The third one is the excellent, selected teachings. From these three teachings he delivered countless living beings from the suffering of samsara, which he also the Lord Buddha appear in this worldly existence, which is the first prevailing condition. And secondly, I'm sorry that it's mixed up. Second, even the Lord Buddha appear in the worldly existence, but if he doesn't give the teaching, it's also difficult to obtain for us the teaching.

[01:02]

So he give the three teachings, three types of the Dharma, which is the second, the favorite condition. He gave completely his teaching, the Tripitaka, especially the Vajrayana Dharma, which is very rare to give by previous and future Buddha. So he gave the Vajrayana Dharma, which is very essential, the teaching that is the second favorite condition. The third one, even if he gave the teachings, then there is the limit of the teachings remain in the worldly existence. So many thousands already, you know, passed since the Lord Buddha gave the teachings. So there are not much times left and that his teachings remain in that, you know, worldly existence.

[02:06]

But still we are, you know, be able to receive these teachings are also the favorite conditions, which is the demand of teaching. Part one. Fourth one. Then the fourth one, even if it exists in the teachings, but if we couldn't get the teachers, like all monks, novices, or upasikas, which they could give the instructions according to the Lord Buddha's teachings and show to us the path, right and wrong, the views, which is the fourth thorough condition. So at these times there existed all these monks, novice monks, upasittas, which is also the, you know, who took the thorough condition.

[03:09]

Yes, Sangha Committee. The followers, the latest followers, he went, and then fifth one, final one, The oneself, even if we practice, we wish to practice, but then without having any of the sponsors in order to practice, it's also the lack of this practice, the dharma. So those people, if they wish and willing to practice the dharmas, they always having some patron to support to them. which is the fifth, favourable conditions. Those are the favourable conditions other than oneself. So five favourable conditions possess for oneself, which we already explained, and five favourable conditions which are supposed to be from other beings besides oneself.

[04:13]

That's also the complete possess. So this type, eight leisure or the eight unfavorable conditions, free from the eight unfavorable conditions, and possess the ten types of the favorable conditions. These 18 types of the favorable conditions are very, very difficult to obtain in order to practice the dharma. Right now we completely exist and free from unfavorable condition and possess the ten types of the favorable condition, which is very important. We have to understand about this. With having understand, it is not only sufficient to just understand about that, but we have to use the meaningful for this type of precious life to practice the Dhamma.

[05:15]

If we don't practice up on this stage or this life, then it's very difficult to get the chance to get like this type of the parallel conditions for the future. That's very important. And a lot of Buddhist teachings, they also give the instructions step by step. First, we have to take refuge, and after that, also we have to understand about the 18 further conditions. With having understand them, we have to do the meditation on it. And then after that, we have to understand about the impermanency condition of this samsara. and suffering of samsara, law of karma. And then after that, step by step, you know, faith, diligence, and loving-kindness, compassion.

[06:16]

And then, of course, there are more and more other practices. So they will give that step by step, you know, one by one. So Rinpoche, tonight, just if you want to give about the stackings, how to behave, in order to receive the teaching that first he already explained. And after that, hopefully, you know, introduce about 18 good conditions of human existence that he already done. So tonight he will give that much. So actually, really, it's unnecessary to realize about that. It's difficult to burn into human realm. and possess that eighteen good conditions of this life, and also that it's very rare and difficult to receive Buddhist teaching, and very difficult to get the chance to perfect teacher. So these are, you know, with having understand, then we have to

[07:24]

do the practice of the Lord Buddha's teaching. And tonight, there are students who want to give that much, and then we will continue to provide the teaching for the next several weeks. Okay? And now I want to thank the Samyans, Leshi, Rinpoche for their profound teaching, and the Lama Kordia for his very good translation for all of us. And now we conclude this session with the dedication prayer. And that means whatever the merits, whatever the virtuous actions we have did to our body, voice, and mind, by attending to come and attending to understand the Dharma, whatever the merit we have gathered here. We share the merit to all of the Dharma friends here and to all those who don't have the opportunity to come here to receive the Dharma teaching.

[08:35]

We do the dedication for the predators. Thank you. [...]

[09:39]

Thank you. Thank you. Thank you. So it's just like you and me, I tell you what, it's just like you and me, I tell you what, it's just like you and me, Thank you.

[11:12]

He took your son, Lisa, and my child, and took your son, Jane, and gave him a young boy. He took your son, Lisa, and gave him a young boy. He took your son, Lisa, and gave him a young boy. And finally, it's time for stage number five. A prayer for a long life of veneration will be said first in Tibetan version and followed by the English reading.

[12:54]

Come round for a little game, but I'm not sure how you'll get it. Take one round, I'll give you two. You'll get it by the time the real fun gets here. You'll get it on one, two, three, four, five, six, seven, eight, nine, ten. Thank you. Thank you. Thank you. Thank you for watching. The name of what?

[14:17]

Oh, that's the problem. I can't remember. I can't remember. I can't remember. We'll go around a bit longer than we want to take trips. I think I got my idea. And it'll be interesting to see how everyone does it. I'm going to do something with a passion of my own. There are many around me. I don't remember a particular style. Of course, I'll give you a hand with what I'll tell you during the rest of your meditation. May it increase in every way that we work with, clarify and re-enroll the children who lost their way. May I invite all of you who should be getting a grant at the Amherst, and all of you who need a start-up in history, to come up with a bill. Let the sound of the teaching that all of us are here, and the collaborative way to do it, carry it throughout the world. Sound of the teaching that's really important to write a good book, to give the opportunity and create my passion.

[15:22]

And the answer I really want you to relate to is that you have all the deets. Oh, yeah, I remember when I was a little boy, I used to listen to songs. I don't know. I don't know. If you want to go to the temple, you have to go to the temple.

[16:23]

If you want to go to the temple, you have to go to the temple. If you go to the temple, you have to go to the temple. When I was a child, I used to go to school. [...] It's a very difficult thing to do.

[17:47]

It's a very difficult thing to do. It's a very difficult thing to do. I was very happy. [...] and he said to me, he said to me, he said to me, he said to me, the truth of [...] the truth

[19:12]

When I was a child, I used to go to school. [...] I'm going to read it to you. I'm going to read it to you. I'm going to read it. I don't know what happened to him. I don't know what happened to him.

[20:38]

I don't know what happened to him. I don't know what to say. I don't know what to say. I don't know what to say. So, we have to be very careful. We have to be very careful. We have to be careful. We have to be very careful.

[21:38]

Tendri kandamjao, aul kundi rasar seji, sachi kibap, koran sheng, tiba. Tshimba yabu jiye, kusola tatu shibangde, na, mu, gale gale, kong, jisi njili. Tani chepa tango, tani jangu tushinu po, chela soba, jili biwe shinginu, kandini, kii dorji, tuorjiwe, deche song song, taatela sobi, I don't know what to do. [...] I have a lot of things to say. I have a lot of things to say. I have a lot of things to say.

[22:59]

I have a lot of things to say. I have a lot of things to say. So today's Rinpoche's talk, we will start by generating our proper mental attitude by generating in our mind that the purpose of coming here to receive the Rinpoche's teaching on the Dharma, we should make such an attitude that we are doing this for the benefit of all the sentient beings.

[24:08]

With that proper mental attitude, we begin our today's Dharma session. bring the chair here and now again reminds us of the and then after that we should be uh we should be mentally purified of the pre-mental uh are three mental faults and six mental impurities and four mental attitudes. Now, for those who came for the first time will not be understand right now, but for those that came earlier will know these limits. With that, at the same time, we should bring into our thought that not only this world and ourselves

[25:17]

we should realize that this world, this place where we live, and the sentient beings where we are, should also be visualized in such a way as like a pure land. In the same way, we should visualize the teacher or the Dharma preceptor, our teacher, who is in front of us, is none other than the Shakyamuni Buddha who is giving the teaching. Not only that too, we also should visualize, should strongly think ourselves that we are the beautiful Manjushri who is beautiful in his 16th age and is required to listen to his teachings. From the teacher's body, which is in the form of the Lord Buddha, we should visualize that the rays of light comes out. And from this voice, the voice of emptiness and voice of sound comes together, which dispels ignorance and finally generates in our mind the perfect wisdom.

[26:30]

With these preliminaries, we also should contemplate at this moment the difficulties of attaining the human birth, especially in this world, and also the difficulties of meeting the Dharma, and also the difficulties of meeting the perfect teacher who gives us the right teaching, who gives us the right guide. With all these preliminaries, We now bring into our mind that to understand these teachings, we will continue to study the original Buddhist teachings, and in the subsequent, the great scholars, the saints, their common traits on the Buddhist teachings. As Jason Sack, the senator, has first written a chaise for the series of talks, the last talk was given on the subject of interdependent origination.

[27:35]

and this time Rinpoche is also going to continue that on the same topic. This interdependent origination, Rinpoche gives us a brief idea that this is the main essence, the main theme of the whole idea of Buddhism. For example, the great philosopher, the great saint also, the Nagarjuna, says that whoever sees the nature of independent origination sees the ultimate or true nature. He sees the target world. And Rinpoche here says a few things about himself, the things he don't have here. the natural wisdom, not only that, he also don't have the practical wisdom. However, he has a certain knowledge which his teacher has bestowed upon him. Based upon this knowledge and the teacher's guidance, he's going to give us the great meaning to us.

[28:45]

Those of us who have received the teachings from the His Holiness the Sakyatins and other teachers, the high pancras like Hedvajra, Cakrasambhara, and Buddha Samaj, for them there is a very good text written by Sakyapinti which tells about the independent origination. But for those who don't have the high initiations and teachings, Rinpoche suggests us to find a book written by Kurongpa, which is called the Kordel Rapsa, The Illumination of Samsara and Nirvana, which has the context of independent origination. Rinpoche also reminds us that it is very difficult to understand these meanings just by one session or two sessions. It has to be understood by the repeated understanding contemplations and so forth. In this way, Rinpoche is going to start today's talk.

[29:59]

In this way, Rinpoche is going to start today's talk. I was very happy. [...] So it's been a long time. It's been a long time. It's been a long time. He said, don't worry, I'll take care of it. He said, don't worry, I'll take care of it.

[31:08]

He said, don't worry, I'll take care of it. I don't know. [...] So, if you want to go to the temple, you have to go to the temple. If you don't want to go to the temple, you have to go to the temple. If you want to go to the temple, you have to go to the temple.

[32:10]

If you don't want to go to the temple, you have to go to the temple. If you don't want to go to the temple, you have to go to the temple. And then, when I went to the temple to pray, I saw a statue of the Buddha. It was [...] a statue of the Buddha. I was very happy. I [...] was very happy. In our last talk, the Rinpoche has talked about the two different kinds of interdependent origination.

[33:19]

This is inner and external interdependent origination. And out of that, all of the tools in the Devendra origination are the causal factors. And then there are, at the same time, there are, as like other conditions we have expressed before, the causal conditions. The conditions are called the simultaneous condition. Out of the 12 interdependent originations, we have to know that consciousness, the third interdependent origination, is supposed to be the field or the foundation or the ground.

[34:34]

Upon that, Upon this cultivation of ground, a person has to motion this land. And this motion is called the desire, the craving, which is the . Not only that, we need a manual to develop the seed which we have planted under this ground. And this seed is the ignorance. The Rinpoche says that the word ignorance should be realised in best terms like un-evil-ness. And these 12 links and interdependent origination can be applied in three different paths, like the past life, the present life,

[35:43]

and the future life. And this can also be applied within one moment. For example, to apply into one moment, if a person kills an insect, the root or the cause of that killing is the unawareness. In the same way, the impulse and consciousness, name and form, are all the rest of the simultaneous conditions. When I was a child, I used to go to school with my father.

[36:46]

I used to go to school with my father. [...] If you don't believe in God, you will not be saved. If you don't believe in God, you [...] will not be saved. I have to say that I am very happy to be able to speak to you. I am very happy to be able to speak to you.

[37:51]

I am very happy to be able to speak to you. That's what I'm saying. [...] When I was a child, I used to go to school. [...]

[38:51]

I used to go to school. I don't know if you can hear me or not, but I can hear you. I'm going to tell you a story. [...] So, we are going to go through this process.

[40:01]

We are going to go through this process. We are going to go through this process. We are going to go through this process. That's what I'm saying. [...] They get it.

[41:15]

They get it. I don't know what to do. [...]

[42:17]

He said, I don't know what to do. He said, I don't know what to do. He said, I don't know what to do. When I was a child, I used to go to school with my friends. I used to go to school with my friends. When I was a child, I used to go to school with my friends. When I was a child, I used to go to school with my friends. Let me change the subject. In the references, I wasn't able to follow that, but anyway,

[43:45]

I will pass to the rest of the things that I just explained. In one of the stanzas written by the Arya Nagarjuna, Acharya Nagarjuna, who is supposed to be the second Buddha in this world, and who who has written many common points on the interdependent originations, in that it says that there is no such dharma, there is no such phenomena which doesn't arise from the interdependent originations. Therefore, in the same way, there is no such phenomena which is emptiness. In the same way, there is no such phenomena which is not emptiness.

[45:10]

Now here the point is, This interdependent origination and the nature of emptiness is, by nature, the same. And after that, Rinpoche decided the... recited the one long stanza that was written by Tsongkhapa, one of the founders of the Luper tradition in Tibet. And this also says the same thing. Have you told me? Tsongkhapa. Jai Losang Thakpa. Which is devoid of any promise, any promises, any kind of expectation.

[46:19]

As long as we perceive separately this emptiness and independent origination, he or she no longer understands the Buddha's teaching. Whenever, without any expectation, a person simultaneously without any expectation perceives the infallible nature of interdependent origination, and is devoid of all the perception of subjectivity.

[47:52]

At that point, the right meaning of the right view is accomplished, means the person really understands the right view. So I don't know whether you follow or not. It's something like that. And in the same way, we should say that within the global tradition, we have many kinds of what we call the debate and all kinds of things when the young monks usually ask, Whether the independent origination is emptiness, the person says yes. Is the emptiness an independent origination? And then the young monk says yes. So the actual meaning that way tells us how the two aspects of the things that are by nature are the same. So this is the great translation.

[48:57]

And in the same way, here within the Sakyapa tradition, are in the teachings of the Kordel Yelme. In the right view, when we are explaining Urdhva Sakya's view of the Kordel Yelme, this Kordel Yelme means the non-differentiation of samsara and nirvana. At the time of this teaching, we are taught the eight different types of examples, the similes. that how we can understand the interdependent originations. And Rinpoche here now lists one by one. First of all, Rinpoche says the recitation. In other words, teaching. So here he says, for example, a teacher teaches a student. And then, after a few moments, the student understands what the teacher meant to say. In that time, at that point, it doesn't mean that the learning of the teacher is exhausted.

[50:06]

But still, his wisdom of learning still remains with him. Because depending on his teaching, his recitation or whatever, a student learns. And that means the student learns depending upon the teacher's teaching. So in that point, it is said that that the natures are by nature continuous, like the teaching. The formal doesn't voice of it. Without destruction of the cause, in other words, the effect comes out. This is called with non-cessation, means continuity. It shows the continuity. And because the wisdom or the knowledge still exists within the teacher's knowledge, it is called non-origination.

[51:15]

Let me just exactly say it like that, so I don't know how much you follow. In the same way, I'll let you go through it. In the same way, we have the example of the butter lamp. The butter lamp. This butter land, by one butter land, we can light hundreds of butter lands. This also says the same meaning. Because relying upon the former butter land, the rest of the butter land develops. The cause doesn't go away, or it doesn't disappear. The cause continues in the form of the result. This is called the same thing, kakpa-medha, non-cessation. How do you say non-cessation? Non-cessation. This means the continuity. It shows continuity. And because the cause doesn't go away, it is called non-origination.

[52:25]

In the same way, the mirror, the reflection in the mirror. When we see our face in the mirror, the outer face doesn't go inside the mirror. Because depending upon our face in the mirror, there the reflection comes within the mirror. In the same way, the stamp. Like we use a stamp to put something, some mark. We stamp it, we press it, and the marks come out. And then it also shows the cause doesn't disappear, the cause doesn't exhaust us, but still the result continues. We can apply the same thing, origination and non-secession. The meshil means the sun crystal. Because the combination, the coming together of the sun crystal and the sun, and the right proper object, like a dried object, like meaningful paper, when the conditions are exactly perfect, there comes a fire.

[53:35]

This fire doesn't come as it detaches from the sun or the sun crystal. It is because it depends on certain objects, the fire comes out. Then we have the seed. Seed also, we can apply the same thing. Seed affects the result in the plant. Because of this continuity, because the seed, the seed doesn't really transform itself into the effect. The seed remains as seed. But because depending upon the seed, the effect, the result comes out. And then the second last is the khyur. Khyur literally means sour. It is because it is the name of the fruit in Tibet. And the color is more like the green color.

[54:38]

We call it cured because it tastes very cured and it's very sour. So when a person sees the cured fruit, he really almost feels the taste of it because he really can, he understands the taste. Now it doesn't mean that the taste comes into his mouth because depending upon the causes, because of certain conditions we need to gather There is a person who perceives the cured fruit. This mouth becomes water. The water comes out in this mouth. And finally, the simile of the equal. When you go to the big hills and you make a big sound and you hear a lot of and resounding sounds, one after another. These also can be applied in the same way without destruction of the cause.

[55:41]

The effect continues again and again in non-sensation in such a way as continues. And cause exists. And the existence of cause is called non-origination. All throughout this simulates. the existent cause is called the origination, and then the continuity into the effect is called non-cessation. And these are the eight different types of similes we can find in the teaching of Khandrayami according to the Sākhya traditions. Yes, sir. In the past, there were many different types of similes. I am the one who has the power to change the world. I am the one who has the power to change the world. I am the one who has the power to change the world. If you don't have faith in God, you will not be able to do anything.

[56:54]

If you don't have faith in God, you will not be able to do anything. If you don't have faith in God, you will not be able to do anything. I have to stop because it's difficult to remember all at the same time. I'm sorry to interrupt. Arunachala here says that if we include all the Buddha's 80,000 Dharma articles, the 80,000 Dharma verses, teachings, the essence of the meaning It's put into one verse. It is called That means when it is related, when it is related or when it is interdependent, it is under the bondage.

[58:12]

When it is devoid of these interrelationships, or when it is devoid of these boundaries, it is called the liberation. Do you understand what I mean? As long as it is related, it is a boundary. As long as it is unrelated, or devoid of these relationships, it is liberation. And these meanings can be subsumed or abridged or can be put into the teachings of Four Noble Truths. The Four Noble Truths of the Truth of Suffering, the Cause, and the Purification, and the Care. Rinpoche here recited the one Sanskrit stanza, which is very popular, and unfortunately I know that, so I think that's... It means all the, what do you call,

[59:22]

All the dharmas, all the phenomena comes from the cause. And this coming of phenomena from the cause is taught, in other words, revealed by the Buddha. And at the same time, Buddha also taught that this cause can be stopped, can be put to cessation, This is what Buddha taught. So this four line gives us the brief idea of four noble truths. You see? When I was young, I was married to a woman.

[60:39]

I was married to a woman. [...] When I was a child, my mother used to say to me, Nipa, where are you? When I was a child, my mother used to say to me, Nipa, where are you? When I was a child, my mother used to say to me, Nipa, where are you? The Buddha said, the Buddha said, the Buddha said, the Buddha said,

[61:40]

Then, the next day, [...] This is the way. This is the way. This is the way. This is the way. we need to go to school but it was a in the [...]

[63:08]

And now, going back to the interdependent, the two links of interdependent origination, Rinpoche teaches us how we can acquire the Four Noble Truths, how the Four Noble Truths can fit into the two links of interdependent origination. As we were taught already, Rinpoche here again reminded us that that these twelve links can be divided, subdivided into three different categories. That means the first category is the defiled man. Now, under the defiled man comes the first and the eighth and ninth interdependent originations. That means unawareness, which is ignorance, desire, and class.

[64:35]

These three links of the two different originations is called the defilement. And the next category is the becoming category. And in that category, there is the second one, which is the impulsive karma. and the tenth one, which is existence. And the rest seven interdependent originations comes under the category of suffering.

[65:46]

So this shows us there are four noble truths. It is already expressed how the truth of suffering and the truth of the origination can be applied to the 12 links. Now to apply the rest of the next, the remaining two truths, we have to rely upon the A person has to rely upon the Buddha's teaching and that too we should rely upon a perfect, accomplished teacher who shows us the right path and who guides us. His guidance, because through his guidance a person generates the ultimate wisdom

[66:57]

And this wisdom is the cause which destroys the first interdependent origination, which is ignorance. And this generation of this wisdom is called the Dhamma-tattva-sara. This means the wisdom which realizes the the darkness, namely the nature of selflessness. This is the brief idea of how a person, through the preceptor's teaching, finally through his practice, reaches and attains the ultimate wisdom. Now with the destruction of this unawareness or the ignorance and all the rest continuity, the subsequent links will destroy by themselves.

[68:08]

With the destruction of the first interdependent origination, the second link is no longer produced. That means without ignorance, a person doesn't accumulate any karma. With devoid of karma, there doesn't arise the consciousness, which is the third link. In the same way, you can continue because each subsequent is the result of its previous link. So in this way, the cessation comes out. In other words, through the destruction of each causes, the subsequent result disappears by nature. And within that, then comes the cessation. Cessation of karma and the department, which is the karma and the department is supposed to be the core of this independent origination.

[69:18]

When I was a child, I used to go to school with my friends. [...] I am very happy. I am very happy. I am very happy. I am very happy. I am very happy. So, I have been doing this for a long time.

[70:25]

I have been doing this for a long time. So, [...] I have been doing this for a long time. I am very happy to be here. [...] That's the way it is. That's the way it is. That's the way it is. I don't know.

[71:38]

I don't know. I don't know. I don't know. When I was a child, my father was a monk. He was a very good monk. He was a very good monk. He was a very good monk. If you don't, you won't be able to do it. [...] If you want to know more about this, you can go to our website at www.youtube.com.

[73:04]

This is a long story. It's not a small story. It's a long [...] story. If you want to know more about it, you can go to our website at www.youtube.com.tumblr.com.tumblr.com I have a son. I have a son.

[74:15]

I have a son. I have a son. Let me just say that because because of because of the because of the because of relying upon the relative truth and And because through the means of the relative truth, there comes the resultant effect of the ultimate truth.

[75:29]

So it is in the same way Rinpoche here now explains that the Buddha taught in his sutras to generate a feeling of renunciation to this cyclic existence. Buddha taught that every monasteries, that every shrine should be, should have the painting of the will of life. In that case, Rinpoche here says that in the Wheel of Life, you can see the different stages of the existence of this world. In the novel point, in the center of this wheel point, you will see the three symbols, three animals as the true

[76:38]

From the mouth of the pig, there comes the two other animals, like snake and the rooster. This is the symbol that the root of all the effects, all the samsara, are symbolized in the pig, snake, and the booster. And around it, we can see the five different parts depicting each state of existence, from the hell being to the heavenly beings. The sufferings The pains and all kinds of misfortunes are depicted in the state of helping animal realm and the hungry ghosts.

[77:52]

In the realm of human beings and heavenly fields, the little bit more fortunate state or pleasant states are being shown. And then surrounding that, you can see the huge painting of the Lord of Death, which clutches by his two hands and two feet. And then he's clutching the whole wheel within his grasp. And this shows us, this whole picture shows us the two truths, the first two truths, the truth of suffering and the truth of origination. In other words, it shows that this whole samsara is by nature suffering and full of defilement and also by nature the impermanent. Now, outside the world of samsara, you can see on the right side the writings of the few lines of the sutras which Rinpoche has recited right now.

[79:14]

Dhammichaya has recited many lines, but the first line says that . means in Sanskrit, it's called to start to do some, in other words, to start to do various actions. do, and do, what do you call, it says, start doing, and start, what do you call, start dispelling. So he shows the two possibilities, to do the virtuous action and to dispel the wrong actions. And entering the Buddhist path, which is entering into the Dharma, destroy the force of the Mars, means the force of the death, like the elephant that destroys the lotus swamps.

[80:22]

So you can see the writings on the right side of the painting. On the left side of the painting, you can see a Buddha standing, pointing in the middle of the painting. And in the middle, you can see a white, tan-spoked Dharma wheel. The pointing figure, it shows us that there is a way out of the samsara. And this way can be taught, can be guided by only the Buddha. Buddha is the only enlightened being. Buddha is the only teacher who teaches us to guide from this cyclic existence towards the liberation. And this is done by teaching the Dharma, because it's pointed to the Dharma.

[81:36]

And then the writings are more like the symbolic Dharma. And Dharma Chakra is more like the liberation itself. Here again, to go to the point which says, because depending on the relative aspect of the truth, we can realize the ultimate truth in the same way because of these various means and ways which helps us to develop, understand, and so forth. We should make a keen interest. We should try to look at those paintings and try to understand the meanings. Rinpoche says, actually Rinpoche has a different seeing eye. This picture here is not actually about the view of samsara. So whoever is interested, we might bring another picture next time when you come here. So that's what Rinpoche advises us this time.

[82:40]

Today, Rinpoche wants to stop here because he doesn't want to tie You don't want to tire all of us, so we will stop here and try to contemplate the meanings that we have discussed so far. And tomorrow, or any day later, Rinpoche will be happy to discuss more about it through your questions. And now we'll go to the files we have. Okay.

[83:34]

@Transcribed_UNK
@Text_v005
@Score_34.34