That's why I'm telling you this. You don't have to be a monk to understand [...] this. And this is another subject. Tonight, Rinpoche will begin from Mahayana topic, teaching.

[01:16]

Before we get this teaching, we have to have the right attitude and the right intention in order to receive Mahayana teaching. Actually, Rinpoche advises, we are very fortunate to have this kind of opportunity to receive the Lord Buddha's teaching. It's very difficult to get the Lord Buddha's teaching through the qualified teacher and having the right opportunity to study and reflect on that Lord Buddha's teaching. So, having even the little chance and little opportunity to study and reflect on the Lord Buddha's teaching, which is very great and vast merit. So, because of that, Rinpoche, he likes to give, according to our Jetsun Satchi centers, the members request some of the Mahayana

[02:37]

the essence of the point of the Mahayana's teaching. So what the Rinpoche will give, the teaching, it will be in Tibetan language. It is quite difficult to understand for everyone. We have to go through the translators. So whatever Rinpoche gives, the teaching, actually it is not but it's dependent on what Buddha's teaching. It's very important to listen very carefully, and whatever we receive this teaching, it's necessary to write down and keep in our mind. So, just for example, having a delicious food, prepare everything ready to eat, but without test the food, it's difficult to understand what is the test and it won't be sufficient for oneself.

[03:54]

Like that, just having the teaching from the teacher but without study, without reflect on that. It's just having that delicious food, but without eating that food. Like that, you know. So that means, after receiving the teaching, it's necessary to study, reflect, meditate. No matter what, how much we receive teaching. that we have to apply that teaching on our mind. So, that's very important. I am very happy to be here. [...] I'm going to open it.

[05:03]

Thank you. Yeah, yeah, yeah, yeah, yeah. Tā zhūgni nāṁ cīnci pājir, cīnci cīrtaṁ cīrtaṁ. Yuh. [...] So, you can understand what I'm saying. Now, I'm going to speak in Mongolian.

[06:09]

I'm going to speak in Mongolian. [...] and you may find it so unmarried. You're healing so unmarried. You can attend the konga so unmarried. It is so important to me. When you get chana, jido, bodo, metho, lasobe, and that, it was enough. The jimdi, in this jimmi, jimdi, boddhasana, boddhi, medasana, me, rei tatsara [...] rei

[07:12]

Pena sabayin tabazayin. Kala yena. Dini sabayin tiyalatayin. Dini nyugu sajid tiyalatayin. Ta nyugu tiyalatayin. Dini loma tiyalatayin. Dini loma tiyalatayin. Dini domba tiyalatayin. Ta domba tiyalatayin. Dini nyugu sajid tiyalatayin. Then he was taking a little bit of metal, metal, a little bit of jewelry, a little bit of jewelry, [...] The language of Nankar is very difficult to understand.

[08:32]

It is very difficult to understand. We have to be very careful. [...] Khandazi, Dongbu, Khandazi, they are all the same. They are all the same. They [...] are all the same. They He said, if you want to go to heaven, you have to go to heaven.

[09:32]

If you want to go to hell, you have to go to hell. If you want to go to heaven, you have to go to heaven. If you want to go to hell, you have to go to hell. So I'm going to show you how to do it. So, tonight what Rinpoche will give the teaching is actually based on the interdependent origination.

[10:43]

The interdependent origination is the essence of all the Lord Buddha's teachings. And also, one of the great scholars, Nagarjuna, he said in his book, those who understand about the nature of inter-divine origination, which they understood, the essence of Buddha's teaching, and also they seen the Lord Buddha and all the other previous and future Buddhas. In other terms, he also mentions, those who understand about the nature of interdependent origination, then they understood about all the

[11:54]

the essence of the teachings, there is not any other knowledge besides the Interdependent Origination. So, the Interdependent Origination is one of the most profound and most extensive teachings among all the Lord Buddha's teachings. Difficult to explain within a short time, but tonight Rinpoche will give in short and in brief teachings on the Inter-Divine Origination. So, in order to study that Inter-Divine Origination in knowledge, first we have to know about two things, the Inter-Divine Origination.

[12:56]

which is the outer and inner interdependent ordination. So, first Shambhuji will explain about the outer interdependent ordination. That from one's consciousness, or from the seed of the plant, After the Lord Buddha's transcendent wisdom, all the phenomena and the living beings are included in the interdependent ordination. There is not any such thing besides interdependent ordination. So interdependent ordination means that everything is dependent on each other. There is not such thing. that themselves are naturally appear dependent themselves, independent.

[14:05]

Which means, for example, the outer interdependent origination, whatever we planted the seed, we can get same type of this, you know, fruits. or the result. If we plant the seed of rice, we can get the same type of rice, the fruit. Or if we plant the seed of wheat, we can get wheat, the result. Same types, you know. Whatever we plant, the seeds, everything is grown according to that seed. If we plant that poison, that result also will appear, that poison. Medicines that seeds appear, you know, that's medicines, the fruit.

[15:10]

So, same things, whatever good and bad deeds also will come, that same, the action, the result. It never, you know, Mistake about the cause and result, it's unmistakable. So, all things, all the phenomenons, are included in that ultra-interdependent ordination. So that's for example, which he gives just only one example, which is that, you know, he planted the seed of rice or any that's wheat, anything. First, there are seven different types of the seeds which depend on each other, which they call seven crops.

[16:21]

Seven crops? The seven causes are dependent to each other. First, the cause is the seed. So after we plant the seed, then it grows the plant, which is the second. The plant is the result of the produced seed. After the plant, then it grows, how do you say? Leaves? Yeah. And then after leaves, then the shoots. There are seven archip... huh? Stems. Then, the fourth one is, in Tibet, they say essence.

[17:33]

And the fifth one is... Then the flowers. Yes. After that, then the seeds. Seed, you know, that's it. The result, the final one. The fruit ones. Yeah, the fruit part. I guess six or seven? Six. Seven, nine, ten. Mama. [...] Sound.

[19:02]

Sound. [...] Fourth one is leaf. Fifth one is essence. Sixth one is flower. Seventh one is fruit. So those are dependent to each other, traditions. What do you mean by essence? Just before the... how do you say it?

[20:07]

Before the flowers. How do you... what do you say? Before the flowers. Do you have any special name? You repeat seven. The seven causes? The first one is seed. Second one is plant. Third one is flower. Sprout. Yes, sprout. Sprout is two or sprout is three? Pardon? Two. Sprout is two. Two. Sprout. Sprout. Third one is the stem. Fourth one is leaf. Fifth one is bud. Sixth one is flower. Seventh one is the fruit. You mentioned essence. Which one is essence? Bud. Bud. In Tibet, they say yinbo, so yinbo means exactly that, you know, essence. So, you know, in English, that's bad.

[21:07]

So, those are the seven causes. Okay? So, these seven causes are also that, you know, they depend on each other. It never appears itself, you know, that they have to be the right cause, the right condition. Someone said that, according to the Hinduism system, all the phenomena, living beings, worlds, and existences are created by some gods. But it is not true. There is no such thing as creator. Someone said that it appears natural. There is no such thing as dependent to each other. That's also difficult to say that once. Everything is, you know, dependent to each other. So there is not such things independent.

[22:09]

So that's why the Lord Buddha's teachings, they say, everything, the phenomena, the living beings, everything is dependent to our interdependent organizations, relationship to each other. So that's why The first one is seven coasts. And then the second one is six conditions. The six conditions are... The first one is earth. The second one is water. The third one is fire. The fourth one is air. Fifth one is space. Sixth one is time. So these are the six conditions.

[23:11]

It's not sufficient having only these five causes, but it's also necessary to have these six conditions. Without having these six conditions, it never appears. the right roots. The first, the earth, it makes the ground of the foundations. Then these waters, it collects the good conditions of the necessary things. Then the third one, air, it grows up. The fourth one, the fire, me, I give, on. And with having that, you know, the air, it doesn't, how to say, rattle the...

[24:15]

You have to make a little head. Pardon? Yeah, it's never spoiled with having that air. And then the space. Pardon? The water? Uh-huh. Correct. And this is the sun. And the air? With having that air, it doesn't spoil. And then, with having these fires, it increases. And then, with having that space, it grows everything. And then, with having these five elements, it's also necessary to have some time. According that's how much the durations they need.

[25:35]

Weeks and months or years need to time. So, these are the six, we call six conditions. So, all together, seven causes and six conditions. Having these, then everything's grow with the interdependent ordinations, the old kings. That's just for one example. The same way, all kings, you know, every king has to go through, you know, the causal conditions. So having these types, the conditions, they're called interdependent ordinations, or the In Tibet, it means the same, to be related to each other or dependent to each other.

[26:39]

So, that is what we call the outer interdependent ordination. So, with having these causal conditions, grows everything, the phenomena, but the nature of all the phenomena, is this, you know, emptiness. So then, emptiness, the interdependent origination is also that emptiness. There is not such things, you know, the single or the solid or the independent. It means that there is not such things that, you know, themselves. grow up everything. So then the emptiness and interdependent ordinations are related to each other.

[27:43]

Those two are the same nature. So that is just roughly the outer interdependent ordination. for that day, so you can see. And in Nonga Tendinla, Tungtingji, Tungting Nonga, Ndeyebe, [...] Ndeye soroa, sepa, lemba, sepa, kioa, gasha. So that is in the chingis. In the chingis, you have to hold the machine and you have to do this. You need to tell it in the chingis. Maripa, you have to tell it in the chingis.

[28:45]

Maripa is in the chingis. Chingis, kioa, you have to tell it in the chingis. You have to tell it in the chingis. Chingis, kioa, you [...] have to tell it in the chingis. Ching M.D. M.D. I don't want to be able to do it. I don't want to be able to do it. I don't want to be able to do it. something to show to me.

[30:02]

This something is to show to me, [...] to show to Then the next day, when I woke up, I saw that my son was already asleep. I went to wake him up, but he was still sleeping. I went to wake him up, but he was still sleeping. I went to wake him up, but he was still sleeping. and I'm not sure if you can understand what I'm saying. And the main thing is that when I was young, [...] when I was young

[31:27]

So I'm going to read it. I'm going to read it. I'm going to read it. nong techi tu, sabi techi tu yi ri, sorong su ja, tu ho, are ja, sabi techi, sabi techi tu, nong techi tu, na wa na ye, ri jung yi ri ya, techi tu nong techi tu, techi te ta nong That's it.

[32:28]

That's it. [...] He said, I don't know. [...] And he gave it to me.

[33:56]

He said, you know, she's so true. And he said, I don't know. [...] I don then I say, by the way, how some of the subwoofers on the phone? I'm going to name it. And I don't want to send it. I'm going [...] to send it It is not like that.

[34:56]

It is not like that. [...] In Hindu, there is a saying, if you don't know the meaning of the word, you don't know the meaning of the word. If [...] you don't know the meaning of the word, you don't know the meaning of the word. Maribor, in the name of the Lord of the Heavens, and the Lord of the Earth, and the Lord of Heavens, and the Lord of the Earth, and the Lord of Heavens, [...] and the Lord of Heavens

[36:23]

If you want to go to the sea, you have to go. If you want to swim, you have to swim. If you want to go to the sea, you have to swim. So, Rinpoche already explained about the outer interdependent ordination, and now we begin inner interdependent ordination. In order to explain that one, The Nagarjuna, he also mentioned the same way in the Yuk and in the Jung.

[37:29]

It means, if there is such things exist, then it also will appear in other things, in other ones. It means that if first, you know, we necessary to know about what is the cause, the first The cause of everything, the samsara, is the ignorance. OK? So from there, then it starts about twirling the interdependent ordination. So I'm trying to translate that in English first, just on the name. The first one is... Marikpas means ignorant. Dujis means impulse.

[38:30]

Then consciousness, the third one. Names. The names and forms, these two are in one. The fourth one. Name and form. Then the kyemchit means sense. You know, five senses. Yeah.

[39:37]

But just to the terms they didn't say the five, you have to say the sense. So then the sixth one is Rikpa, touch, touch, not attachment, touch, just touch. Rikpa, again you have to, oh, the shipa sound is too long. Then the sarvas means the feeling. Yeah, that's the seventh one. And sepas means desire, or the attachment. Lemba means clinging. Sipa means exist. Then birth. Sipa lemba, sipa chewa. Then eleventh one is birth.

[40:52]

Then twelfth, death. All death and death. All death and death. So that's the inner twelve things like the Intellectual Organizations. From which advice? First, it's very necessary and important to know about the names of these twelve, the Intellectual Organizations. Then, with understanding about these names, then first we have to recognize the What is the characteristic of these twelve things?

[41:56]

So first, ignorance. It means that without understanding the right and wrong, so then everything, you know, we're having the five or the three poisons, all the things, no matter that you're good or bad, the result comes that unwholesome actions. With having that three defilements, desire, anger and ignorance, with having this poison of the defilements, Everything, all the deeds, it will be the non-virtuous deeds and the non-virtuous results. Without having these three defilements, everything, it will be the virtuous of the deeds without having these three defilements.

[43:11]

And there is another one. activities which neither the virtues or non-virtues that they called unmovable. So, with having this type of the activities, we arise spontaneously. we're having this, you know, the karma of returning this kind of, you know, three types of the activities, then it's accumulated that, you know, a lot of the activities. So with these three poisons, all the activities, it will cause to take birth in three lower realms. And without having these, you know,

[44:16]

three defilements, that these activities will result, will lead to take birth in three upper realms. Then the unchangeable or the unmovable activities will cause to take rebirth in the form realms. So... The activities.

[45:22]

So the impulse of the activities are included in these three types. So it's, you know, in brief, the virtuous deeds, non-virtuous deeds, or the un-virtuous deeds. These three things. Yeah, that is the one. The first one is ignorance. Right, so now we're in impulse. Yeah, impulse is what you explained earlier. Then the second, the third... Karma, ignorance is impulse. Pardon? Ah, I see. So these three activities are impulse. Okay, so these are the same. Yeah. Then, having these activities, then it will accumulate either the virtues or the non-virtues or the unmovable deeds.

[46:40]

So according to that way, then once the consciousness takes the rebirth to the other three lower realms, or the three upper realms, or the formless realms. So that's the consciousness, the Tathagat. So according to that previous impulse, whether virtuous or non-virtuous, or that's unmovable. Three kinds of... Three kinds of... There are three kinds of... Impulses. He has impulses which give rise to the consciousness and the six realms, etc. Yeah, that's true. That one's consciousness will follow according to that, you know, the three kinds of activities, or the three kinds of things. So consciousness follows... Yeah. So, that's actually, you know, if we accumulate the non-virtues, then it takes the rebirth, one's consciousness will take rebirth in three lower realms.

[47:50]

Without the desire, anger and ignorance, three, you know, the virtues, then one's consciousness will take the rebirth in three upper realms. Human, gods, but, you know, semi-gods and gods. So, like this, And that is the hard ones, consciousness. And then the... Right now we are trying to explain about the human existence, you know. So the consciousness, if we take that, you know, the consciousness to take rebirth in the human existence, then that will... the consciousness will take the place in the mother's womb. Namaste. Namaste. Then there is the fourth one, after the consciousness, the names and forms.

[48:52]

The names means there are four types of the names. Lounge. [...] So that the names means actually there are the five aggregates, you know. From these five aggregates, five forms, you know, five aggregates.

[49:55]

From there, then, if we cut this form, you know, the forms we don't explain, that's, you know, there are four types of the, you know, aggregates. Solwas means the feeling. Ndushis means Perception. Duji means in false. And then fourth one is consciousness. These four, they call this four names. Actually they are the aggregate, but then it doesn't exist in the form. That's why they call names, four names, four names aggregate. Just the four names, four names aggregates. Then the fifth one is the, you know, then the fifth one is the form.

[51:02]

So the form, the form aggregates, you know. The form aggregates, they are the, you know, Five types of the inner aggregates. Five types of... Six types of the inner senses. And six types of the outer aggregates. Sense faculties. There's the objects, there's the sense objects. Sense objects, right. The six senses inside, and then the objects which they take inside. Right. That's what they call, that's what they call this form. With having these six consciousness, six types of consciousness, all that, you know.

[52:04]

Consciousness. Not the consciousness. So, there are five types of... Six. Six types of inner beings. Inner... Six inner and six outer, the aggregates. That's what they call this poem. So, both the four names and six types of these outer and inner, they call the minzok, name Corns, which is the fourth one. Fourth, isn't it? The name of corn. OK? Mizu. Mizu. Ichi, ichi, [...] ichi

[53:13]

Yes, that's true. Last one. So, I'm sorry but actually I've never explained it to you. Last one. Last one. I don't know what to say. I don't know what to say.

[54:18]

I don't know what to say. [...] that's four names are right and then six the aggregate that's I explained a little bit wrong I'm sorry but you know that's a that's the forms means five aggregates with having you know inside when they take that's you know the the birth that times first they goes the consciousness, and then after that consciousness it comes the four types of names. That time still there doesn't exist the form.

[55:21]

Then slowly it's accumulated, that's you know, the five aggregates. But that time still doesn't exist clear outer and inner, that's you know, the aggregates. So both the Four names and five aggregates that they called, you know, mingzu. It means names and forms. Mingzu. So after that, of course, it's developed a lot. And then after several months, it takes birth.

[56:24]

And then it's complete. Once the inner of the six organs of the six consciousness and the outer, the object, And once the consciousness, with having these three things together, then everything arises, you know, appears. Appearances, you know. What three together? The six consciousnesses, the six consciousnesses, objects, and what is the third one? What is the inner organ? Object and consciousness. Organ, object, and consciousness. These three things together, then it's here, those visions. So that they call sense, or what's the name? Sensu? Senti? Sense. Then after that, Rikwa. Rikwa is the vision, you like Rikwa. I don't know.

[57:37]

I don't know. [...] I don't know It's a five sense faculties. Is that fifth one? And then after that, request means to touch. It means that once the five organs of the body, you know, to be able to touch to this object. You know, that is still childhood. Childhood times.

[58:37]

That times they do not exist completely, all the other, the rest of all the other things. Request. Solva. Then the feeling. There are three types of feeling, which is that's, you know, the... Pleasure. Devasmin. With young pleasure in the hands, in the neutral. So these three types of the feelings. So with understanding, we'll be able to about the understanding of these three types of the feelings in the three codes. Rikwa. Also, tsorwas means that feeling. Tsorwas means feeling. Tsorwas means feeling.

[59:40]

Tsorwas means feeling. [...] Ts When I was young, I used to go to the temple to pray. [...] I used to go to the temple to pray That's all. [...]

[60:40]

That's all. [...] that they exist above and to what we explained that once, but still they don't exist above the attachment. The attachment means there are two types of attachments. One is the desirable attachments. The other one is the jigsits, means the afraid attachments. Feelings, afraid, scary, you know. Aversions. Aversions, attachments. So, then with understanding about these types, the attachments, that's, you know, still, that those beings, they doesn't exist about the clingings.

[61:58]

The clingings means then the object, oneself, If we desire something, you know, the things, then to go to there, in order to get oneself that ones, then to go to there and collect that ones. You know? One's good, other one's the desirable things, or whatever the pleasure things. Did you say that the childhood mind and the passions don't exist? Yeah, they don't exist about the... How do you say it? They're not full of health, but they say they need peace. Yeah, they're... They don't develop. They don't have the ability to do anything. So they say that they don't exist. That's why.

[63:03]

So, with understanding about the desirable things, then they go to get, in order to get that one, then oneself to go through and follow that one, the desirable things. So since from there, then they collect both the virtuous and the non-virtuous. Do you understand? When you act upon desire or aversion, that is called Kriya. He said that. [...]

[64:06]

So then the... there are times when it's developed completely, you know, that they exist, the ability to accumulate both the virtues and non-virtues of things. So then they exist. You know, exist. Is that exist? Is ten points? Exist. So exist means that then they... they will... do everything, all the activities of the human beings, whatever they need. Some people they study some business, some people they do some meditation, some people they do some other activities. So then they follow according to their inclinations. So that they call exist. So that's it. That's right. So then after that, then we have to go through the old age and then death.

[65:26]

After death, then we again we have to take birth. So that's the take birth they call. the 11th ones. You know? So, then the old twelve interdependent ordinations, we completed within three lifetimes, you know, according to the Buddhist science.

[66:44]

Previous lifetimes, the cause of these lifetimes, which is that ignorance, and impulses. These two are previous life. OK? Since from the consciousness up to the exist, that is within this life. And then birth, old age and death, these two are next life. So within three lifetimes then complete exist these twelve the interdependent of the essence. Which they call inner interdependent of the essence. You want some? You can't say who are they? They don't remember much. Don't ask. I mean, not me.

[67:46]

I mean, don't matter. No, you listen, you will be sure. I don't know what to say. [...] No, no, no, no, no, no, no, no, no, no, no, [...] no, no, no,

[68:49]

Then, Riba, then Tewa, Qasha, what did they do? Did they keep an eye on us? They didn't keep an eye on us. Then, Tela, they didn't keep an eye on us. They didn't keep an eye on us. They didn't keep an eye on us. Maribanga was a very important place.

[70:21]

It was a very big place. [...] It was a very big So, that's why I tell you, first of all, you have to be patient, and then you will be granted all this.

[72:58]

Rinpoche's advice, this is quite difficult to understand. So, not only for us, but even Rinpoche himself, when he started at that time, also it's quite difficult to understand about the meaning of interdependent origination. but it's good to study about this. So, then all the Buddha and Bodhisattvas, they say, all living beings are the object of the compassion, which are the suffer by defilement, karma and suffering. It means that's department, karma, and suffering.

[74:06]

They say all living beings are the object of compassion, pity. They are always suffered by these three things. Departments, karma, and suffering. So this, if we explain about this defilement, karma and suffering, which is also included in the twelve interdependent originations, the first defilement of the defilements, which is that the first one, ignorance and desire. or the attachment. Clinging. These three are the defilements. The cause of the defilements. With having these three things, then it also arises the karmas.

[75:11]

The karmas means... Then the second, the karma, means... He's telling something. Then, secondly, karma is impulses and existence. These two are the karma. The rest of all the other seven are the suffering. so which are also dependent to each other, with having these three types of defilements, it comes these two types of karma, and with having these five defilements and karmas, then it arises all these different types of sufferings, you know, since from consciousness, and from the rest of all the other seven, the sufferings arise,

[76:52]

Those are called suffering. So, without understanding the nature of all these things, then the all-wise, the six realms living beings, they are wandering in the samsaras through, you know, from the ignorance, it arises out of the inequalities and the rest of all the other dwellings. Like that, you know, it continues from the beginningless to the endless. It goes like circles in the samsara. So that's actually what they call the arising interdependent ordinations. And also, then there is another inter-divine ordination, which is the reverse inter-divine ordination.

[77:55]

The arising means that without understanding the nature of this, the dwelling, then they are always, you know, from the ignorance it arises, that impulses, and from the impulses it arises, the consciousness like that always arises even to previous ones. Then reverse means, if we understand the nature of the ignorance, the selflessness, wisdom, there is not such things as the emptiness. If we realize through the meditation, through the study, through the reflection, through the meditation, recognize and realize about the nature of all the things, are the selflessness or the emptiness, then it will stop that ignorance. If we could stop that ignorance, then it doesn't arise about the impulses and the rest, the consciousness and all the other things.

[79:03]

It will stop to, you know, all the other things. It wouldn't take rebirth in the six realms. It wouldn't take rebirth in the six realms. This is what I am saying. I don't know what to say. [...] M.D.

[80:12]

No, I am not saying that. I am saying that it is not possible. I am not saying that it is not possible. I am [...] saying that it is not possible. Then, Lord Buddha's, what he gave all the teachings are actually included in the whole Noble Truth.

[81:32]

That whole Noble Truth are also included In that beginning, there are twelve interdependent originations. The first two of the truth are the arising of the truth. The first one is the truth of suffering, the truth of origination or arising of origination. and the Truth of the Path, Truth of the Cessation. These four are the four Noble Truths, which is the essence of all the Buddhist teachings. Then the first, the Truth of the Originations, that means the

[82:37]

if we couldn't understand the nature of the five defilements and the karmas, which are the noble truth of the arising or the origination. The origination. The second ones. But then, you know, this... If we don't understand about the nature of the defilement and the karmas, which is the truth of the origination, there are five types of the defilement and the karmas, three departments, two karmas, that we call the department of karmas.

[83:45]

That is the truth of origination. And then the seventh, the rest of the other seven, the interdependent origination, are the truth of suffering. Do you understand now? which we explained about the three defilements and two karmas. Do you remember that one? So, these are the truth of the originations. OK? And then we explained the other rest of the seven are the truth of suffering. OK? So, without understanding the nature of the inter-divine origination, which is the arising of the inter-divine origination, these are included within two truths, the truth of the origination and the truth of the sufferings.

[84:56]

So, within these two also included all the twelve inter-divine originations. So, which is the arising of the inter-divine origination? So with understanding about the selflessness wisdom, you know, then we wouldn't accumulate any types of the virtues or non-virtues or the activities. And also we will remove all the defilements, which, you know, previously what we mentioned, defilement and karmas, it will stop by the understanding of the selflessness wisdoms. If we could stop the defilement and karmas, which is the truth of the path, So, if we could understand about the selflessness wisdoms, then it will stop the three defilements and the two karmas, which is the noble path, the third one.

[86:32]

And with this, if we could stop about the five types of defilement and the karmas, then it also will stop all these seven types of sufferings, which is the novel of the cessations. So there is not such things, you know. Yes. So then the interdependent 12 is the interdependent ordination, which is what we mentioned. That's also the two types of the interdependent ordinations, arising and reversing. So roughly, if we could understand about that, which is also the root, the verses of the the name of the interdependent ordination. So that's why the Lord Buddha's teachings are very profound and extensive.

[87:41]

It's difficult to understand. But once we understand, then it's much benefit and useful. So all the Lord Buddha's teachings are included So, if we understand about the real, the arising, the system of arising and reverse, the inter-divine origination, we roughly understand about the form of the truth, the nature of the form of the truth. So, if we understand about the reverse, the inter-divine origination, And through that, then also will arise all types of the experience of the path and the result, the bodhisattva and the buddhas, the transcendent wisdoms. So these are also dependent to each other. That's why everything, both the arising and the reverse, the interdependent origination,

[88:50]

is necessary to both the nirvana and samsaras. So all things and activities of both the nirvana and samsaras are related with the interdependent consciousness. So, Mooji just wanted to say that once, and if you have some questions, How we can... Actually, there are much more to explain about the interdependent origination. But tonight, just roughly, that's the outline of the interdependent origination. We just mentioned the names of these twelve things that arise in the universe. Yes, Rinpoche mentioned Nagarjuna with respect to the Twelve Independent Originations.

[90:04]

Is there some text by Nagarjuna which Rinpoche would suggest we could study in order to gain a more deep understanding of the subject?

[90:13]

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