Door to Satisfaction (Audio and Unedited Transcript)

By Kyabje Lama Zopa Rinpoche
Vajrayana Institute, Sydney 2006 (Archive #1580)

These teachings were given at Vajrayana Institute, Sydney, Australia in June 2006. The first file in the series is a recording of an address Rinpoche gave at the opening of their new building in which he talks about the benefits of Dharma centers.

These teachings include an oral transmission and commentary on Opening the Door to Dharma, a fifteenth century Kadampa mind training text which forms the basis of Rinpoche's book The Door to Satisfaction.

Friday June 9th: Teachings Part A

So, I would like to, first, to welcome here the Sanghas then all my brothers, sisters.

So before the talk, we’re going to recite some, paying homage to kind compassionate Guru Shakyamuni Buddha and then the Three Jewels, the Heart of the Wisdom, the heart of Buddha’s teaching, the Heart of Wisdom. To be able to, to have some progression in this life, to do something good in this life, through development of our mind, to do something good for others, of course, for the world, for all living beings, who need your help, all the living beings in this world and all the living beings who need your help, who need your compassion, loving kindness, who need your help with your wisdom. So, to do something good for others, in this life, and at least something good, worthwhile, meaningful, for oneself, the maximum or minimum, so the very last, to become worthwhile at least for oneself with this, to achieve something worthwhile with this precious human body that we have achieved this time, which is just about, it’s not every day, this precious human body is not for every day, not every year, not every life. That we have this, this precious human body is about once, just about one time, so, which gives all the opportunity to achieve any happiness one wish, not only temporary happiness but ultimate happiness, most important, the happiness doesn’t change, doesn’t decrease, happiness which can be increased and which can be completed, so the Dharma happiness.

So, liberation, the total liberation, free forever from all the sufferings and cause of the suffering, that which is within us. That which is unknowing mind, mind which doesn’t, not knowing what is I, not knowing what is self, what is I, not knowing what is the mind, the aggregates, so unknowing the ultimate nature. There’s conventional nature and ultimate nature, that ultimate nature of the, so of course there’s ignorance also in knowing conventional nature of the mind and even the I, self, but here I’m talking the root of, from where all our sufferings and problems came, rises, the mind is unknowing the very nature of the I, the very nature of the aggregates, the mind.

So this unknowing mind, from where all other hallucinated minds, mistaken thoughts, anger, attachment, jealous mind, pride, all these mistaken thoughts, all the hallucinated minds. [pause] Which arises by exaggerating the object, putting negative label on the object, object which is also hallucination, which is object of the unknowing mind, the ignorance, projection of the ignorance, believed by ignorance that it’s true, so it’s not there, projected by ignorance, something which is not there, like you take a drug and then hallucinate the mind, then the mind see all sorts of things which are not there, so like that. Or the illusion person, the magician person illusion the audience’s mind and then see all sorts of things which doesn’t exist, even create, through substances or mantras or something, hallucinated the audience’s mind, senses, and perform sort of cities or jewel diamond palace or a beautiful man or woman or all kinds of things. So what the audience, so what appears to the audience people’s senses and, what appears to them and, yeah, hallucinated senses, and what they believe, is not there. So like that, so there is a projection from the ignorance not knowing the ultimate reality of the I, aggregates, the mind, and phenomena. And there’s hallucination projected by the ignorance, then believed that it’s true, and then, on the basis of that then these other, the negative thoughts, they put the negative label, they put negative label and then, This is bad, that is bad, those negative labels, then with belief, then anger, those jealous mind, those rises on that object. Then, exaggerated that’s beautiful then after that, with belief in your label, then attachment rises on that object.

On the basis, the view, the creation of attachment and anger, the view, the creation, the view of anger and attachment that is projected there, but first we put the label and then the view that is projected by the anger and attachment, so reality there’s no such thing there. In reality there’s no such thing. This is, it’s all built up on the object of ignorance, which is not there. Like, for example, the magician person illusioned the audience’s senses and then there’s all this appearance, all kinds of things, then the audience believe, they believe that it’s true and then on the basis of that, anger rises, attachment rises, jealous mind, all these, pride rises, all these mistaken thoughts rises, hallucinated mind rises. So, just like the example, so the magician person hallucinated the audience’s senses, then able to create all these hallucinations Then the audience do not realize that is hallucination, illusioned by the magician person, the mantras or substances. So then believing that they are real, without realizing that it is hallucination then believe that is real what they see. I’m using this as an example. Then on top of that, _______ put beautiful, ugly. So first of all, there’s no basis, so then on top of that, beautiful, ugly, believe like that. Put label then believe in that, then the anger, attachment rises.

So now here, with this example you can understand actually there’s nothing there. It’s very clear there’s no such thing there. The very basis is not there. It’s illusioned by the magician person. So the audience, their senses, therefore those are hallucinated, the view is not true, it’s not there. So similar, so it’s similar, even though there is meditation, psychological method or meditation, such as patience and loving kindness, antidote to anger, and antidote to attachment, look at the shortcomings of the object, looking at it nature of suffering or the, ugly or nature of suffering, dirty or ugly or nature of suffering, there’s many different ways one can meditate, the meditation, the psychology, meditation, antidote to, medicine to the attachment, to heal attachment, to pacify attachment. Medicine to heal the sicknesses of the mind, attachment.

So even though there are many, various methods, antidotes, to overcome these negative thoughts, but like for example, the audience, they see, if they discover, when they discover that the very basis what they see is just simply illusion that what this, the view of their senses is just illusion caused by the magician person with those substances or mantras. So by knowing that, it’s not there, there’s nothing there. Then, also the, realizing the object of attachment, anger, all those things, it’s not there, by realizing the very basis is not there, then object of those, all those emotional thoughts, negative emotional thoughts, they are not there. So it’s just one time, eliminate, once knowing that is hallucination, it’s not there, believing in the object of the concept, wrong concept that it’s true, what I see is true, then so that one, so [snaps fingers] one solution for all the negative emotional thoughts, because it’s all built on that basis, so [snaps fingers] do not exist all those, each of the negative emotional thoughts, their projection, so all together you see empty.

So similar, like this is one very good meditation technique to meditate on emptiness in the daily life, and not only meditation when you do so sitting meditation, not only that, but especially this is very good when your life is very busy, and how to, when you have very busy life, combined with meditation, integrated with meditation on emptiness, especially emptiness. So, this is another technique, so since I brought the subject, so like this, so…. [long pause]

So, when the person comes in your house, one’s own father and mother, the family member, and other people come in the house, so maybe they come in a line. So, then, [pause] so when you see your father and mother, so do you see the father’s and mother’s body, aggregates, first or do you see the father and mother first? Do you see the father and mother’s, the aggregates, on which receives the label “father,” “mother,” do you see the aggregates, I mean, the collection of the five aggregates, the aggregates or form, the body, and feeling, cognition, compounding aggregates, consciousness. So, of course, what your sense of eye sees is not the mind but what it sees is the body. So, if you see the father and mother, do you see the label first, or do you see the base to be labeled first? The label, father and mother, do you see that first or do you see the aggregates, which is to be labeled, that particular aggregates which is to be labeled father and mother? Which one do you see first? Do you see together? Do you see the label first then see the aggregates? Or do you see the aggregates first then see the label next? Or you see the base and aggregates together? The base to be labeled aggregates, sorry, base, the aggregates, the base to be labeled father and mother and the label, father and mother, do you see together? So, that’s the question, so for analysis.

So now here, if you analyze, I mean, you don’t call father and mother to anything. Just seeing a human being, the aggregates, particularly the body, you don’t call father and mother to anybody, to anyone you see coming in the house, you don’t call father and mother. So, your mind label father and mother on the particular, yeah, your mind label father and mother, so does that come, your mind labeling father and mother, does it come before you see the body? Before you see that particular aggregates, who gave birth to you, who took care of you or who gave birth to you? From whom your source of this body, human body, the fertilized egg, this combination of sperm and egg, who gave birth or who ?gave the very source of your human body that this combination of sperm and the egg in mother’s womb. So, you label, you see the father and mother, before you see the body, before you see their body or at the same time you see the body or you see them after seeing their body, that particular form, body which has particular form and did those ?duties, or produced one’s body?

So, before seeing the aggregates, the body, you have no reason to rise thought which decides the label, this is mother, this is father, this is my mother, this is my father, which causes the thought to rise, which decides this particular label, my father and my mother, this is my father and this is my mother. Before seeing the body, ?which _____ ?say this, so there’s no reason at all for your mind to decide this particular label, this is my father, this is my mother. There’s no reason at all, because you haven’t seen that body coming in your room, haven’t seen the aggregates, haven’t seen the aggregate of the body. So you would label the other people, other than the parents, if one knows their name, you wouldn’t label this is my father and mother, before seeing the body.

So, then, explain this, how it comes after, then you would know why it doesn’t happen the same time, naturally you will discover this. So first you see, the very first thing, first you see these aggregates, the body, the body is part of the aggregates but the body is what your senses see, the sense of the eye. So you see that. So you are seeing the base. Then, that which has particular characteristics, shape, and which produced your body, so then, the mind which sees that, the mind which is seeing that particular characteristics of the body and that which produced your body, from where your body came, who ?obtained the body, so by recognizing, discovering that, the mind which discovers that, then next second [snaps fingers] your mind made up the label, this is my mother, this is my father.

So here, then your, first the mind label, this is my father, this is my mother, then with the belief then there’s appearance this is father, this is mother. Then you see, only after this then you see that this is my father, that this is my mother. So, the point is here, so what you see first you see the base, the aggregates. Then, after that, then you, after your mind merely imputed, this is my father and mother, along with the belief then there’s appearance, this is my father and mother, then you see. So therefore you can see here, it’s very clear you see the aggregates first, then you see the label, father and mother, after, second. So this is how the evolution, how it comes from your mind or how your mind creates, like that. So you see the base, the aggregates, first, then you see the label, father and mother.

So now, like this, we have to understand with every, with the rest of the existence, phenomena, this is how we see things. Anything, any phenomenon, from hell up to enlightenment, everything, you see, whatever we see twenty-four hours of life, what our senses see, so all these are exactly the same, you see the base first, on which is labeled, then your mind label, then you see that label. After your mind labeled then you see the label. So this is such-an-such, you see. All the phenomena like that, so therefore, so this is like His Holiness the Dalai Lama always says, the view of Buddhism is emptiness, dep-, it’s the same, dependent arising, meaning is the same. It means the same, empty or dependent arising. Saying it’s empty and saying it is a dependent arising, just different names but it means the same thing. It’s like one person has different names. So, saying it is empty and saying it exists is the same, because things to exist it has to be dependent arising. Anything that which exists, if we say causative phenomena, it depends on cause and conditions, on the base and the mind, the name, depending on these things it comes into existence. So even it’s uncausative phenomena, permanent, same, that it depends on the base, the mind which labels, and the label to come into existence.

So like this, everything, what it’s called, this and that, is a name, and the name comes from the mind. So, from hell up to enlightenment, what’s called this and that, it’s a name, it came from the mind, so everything is labeled by mind, so nothing is independent, nothing exists independently or inherently. Not just that, but everything is merely imputed by mind, exist in mere name, merely imputed by mind, so nothing exists from their own side. Nothing, no phenomena [pause] has existence from its own side. No phenomena has existence from its own side, not even the slightest of atom exists from its own side. So all that part, which appears to us, appearing existing from its own side, there’s something existing from its own side, existing by nature or from its own side, independent, truly existent, something real one in the sense existing from its own side, so all these views that we have when we look at, when we see, when we look at the form, when we hear sound, when we touch soft, hard, when we sit on a cushion, chair, something hard from its own side, when we walk in the road, something hard from its own side. So when you, cloth, rough or soft, something from its own side, tangible object. So when we hear sound, like you hear my voice, a real sound, you don’t hear a merely labeled sound, you don’t hear, you don’t see, when you hear a sound you don’t see merely labeled sound, even though that’s correct, even though that’s what it is and how it exists, the nature of the sound is that, how it exists, in that nature, but of course, when we hear that, any sound, my voice or the sound of the chair creaking, so any sound, so a real sound, real in the sense existing from its own side. So smell, sound like that, not according to reality, the sound, how we hear the sound, how it appears and we believe it’s not according to reality. It’s not the sound which exists. We hear the sound which doesn’t exist, the way it appears, the way our mind believe is this real sound in the sense existing from its own side, which is not there, which is totally empty. The sound which exists is what is merely imputed by mind.

So, again to describe the base of the sound. So first you hear the base of the sound, sound is the label. So first you hear the base, like how I explained the father and mother, sorry, I didn’t finish that part. So, like that, here similar, so first you hear, you don’t hear the label sound first, bad sound, good sound. What you discover first is not the label, the base, sound, which is object, in Tibetan ?nga shi kyi ngen cha dag zin, so it’s meaning of the sound, it’s any object which is, which is heard by the sense of ear, so that is the meaning of the sound, object which is to be heard by the sense of the ear. So that came first, then the mind which discovers that, then make up the label “sound.” Then, first second, the base, then next second, mind which discovered the base, make up the label, “sound.” Good sound, bad sound, all these labels, interesting or uninteresting. So the next second you judge, your mind labels, judge, what is interesting, not interesting, so label sound, then interesting, not interesting, all that. So before you hear, before you discover the base, which is to be heard by the sense of the ear, how can you judge? There’s no way to make up the label, sound, and judge bad or good. So that happens only after the sense of ear discover the base, which is to be heard, particular object of the sense of ear. So, you can see, it doesn’t come together, the base and label doesn’t come together, you see also. The label comes after. So that’s very scientific, that’s very logical.

So you can see, from this discovery you can understand the sound is something that came from your mind, labeled by your mind, so interesting sound, uninteresting sound, bad or good, all together, labeled by your mind, and the reason, that the base what the sense discovered, that particular object, object of the sense of ear, heard, reason that, so reason is that seeing the base, the sense discovered the base, so that is the reason. According to that then the next second the mind judge, give a label “sound,” then judge bad, good, like that. So it’s clear it doesn’t happen also together.

So, same, [pause] same, so first there’s the sense of nose meet the object, contact the object, that particular object of sense of nose. Then, after that, after that second, then the mind make up the label “smell,” then whether it’s a sweet smell or, scented smell, sweet smell, or bad smell, so along with the smell, bad smell, good smell, so as the mind is busy labeling “smell,” then at the same time, bad smell, good smell, all that. So that sense of nose first has to contact the object, the base, this particular object of the sense of nose. Then, discovering that then next second mind makes the label “smell,” and bad smell, good smell. So here again, it came from the mind, a creation of the mind, it came from the mind, merely imputed by mind. So therefore, smell, merely imputed by mind, so therefore, there’s no such smell, there’s no smell, in reality, if you analyze, there’s no smell existing from its own side. There’s no smell, this is a smell, but there’s no smell which has existence from its own side. There is a smell, but there’s no smell which is existing from its own side. So, that smell is totally empty. You see here smell is totally empty, empty of existing from its own side. That doesn’t mean smell doesn’t exist. Smell exists, exists in mere name, merely imputed by mind.

So same, the sound, merely imputed by mind, so therefore, there’s not sound which has existence from its own side. There’s no sound existing from its own side. There’s no inherently existent sound. There’s no independent sound, as it appeared, believed, as it appeared to our hallucinated mind and believed in that way, believed that it’s true, so there’s no such thing. So that sound, that’s totally nonexistent, totally empty, totally empty. So in the Heart of Wisdom, Buddha’s teaching, in the Heart of Wisdom, the sherab nyingpo, Buddha’s teachings on the perfection of wisdom, so there it says “no form, no sound, no smell, no taste, no tangible object,” so the meaning is that. The way to meditate is that, where it says no, no, no, no this, no that, so it’s not saying that all these do not exist. It’s not saying that there’s no I, that there’s no mind, that there’s no happiness, no suffering, there’s no samsara, there’s no liberation, there’s no enlightenment, there’s no hell, it’s not saying that. There’s no reincarnation, there’s no karma, it’s not saying that. That _____ is falling in nihilism. So here, the way of, so exact meaning what it’s saying no, this way, the way it appeared to our hallucinated mind and the way our mind apprehend, the ignorance the way it apprehends, believe, that totally nonexistent.

So, same, taste, tangible object, form, it’s the same, that, I have described those others, same. First the senses contact the base then the mind made up the label, appeared, labeled, then see the label. So the reason is you see the base, having seen the base, then all these other labels come in existence. So therefore, it’s came from the mind, merely imputed by mind. Not only came from mind but it’s merely imputed by mind, so therefore, it doesn’t have even an atom of existence from its own side. So all that part, independent, something real appearing from there, existing, so all these are what is called object to be refuted, gak-cha, in the texts, all these are hallucination, the way it’s appeared to our hallucinated mind and believed. We let, we allow, we let our mind to believe that it’s true. That’s how, whenever we let our mind to, like the example, the magician person hallucinated the senses of the audience, then the audience, all this jewel palace or the city or, however, beautiful man or woman, all this, golden elephant, whatever, all sorts of things, anyway, these are just some examples of what appears, so then believing, because not realizing it’s hallucination then believing it’s real, it’s true. So that we let, because in our daily life, in the daily life there’s no meditation, our mind is not ?yet in meditation in the right view. It’s like, as I mentioned before, philosophy of the Buddhism that, the view of Buddhism that’s the dependent arising and then the conduct is not giving harm others, as often His Holiness says. So not giving harm others is the very basic, is the minimum practice, minimum in the life, the very foundation. If one cannot practice that then there’s no practice left. If one can’t abandon harming others, then there’s no practice left, there’s no Dharma practice left. So that’s the minimum, then on the top of that then one, according to the capacity of one’s own mind, benefit other sentient beings.

So in these two words, stop giving harm others and benefit others, so before mentioning that….

So, then we finish this one, the first, the view of Buddhism is dependent arising, so I think, just want to say a few words on that, relating to that, so then finish then rest of that other one.

So, [long pause] like this, I just use the same example again. So, you see the parents’ aggregates first, usually when they come inside, in the house, including the body, first. Then, the mind that which sees that particular shape of the body, aggregates, which did this, which connection to you, did these particular activities, okay. So that mind next second makes up the label, this is mother and father, okay. But, now, the next second the mind which sees the base, the aggregates, that connection to you, made up the label, my father and mother, okay. Made up the label, name. Mind just made up the name, name that, most people won’t remember that you came from this mother’s body, don’t remember, this is what you’re told. This is what you’re told, you don’t remember from your own experience. From your own capacity of mind you don’t remember being born from that mother. You don’t remember you lived nine months, not nine years but months, nine months in the mother’s womb, you yourself don’t remember. So, or maybe childhood time when you were four years or three years, remember that you were taken care of by them, maybe when you were three or four years. Maybe some people remember, baby, crawling, and during that time taken care by these parents, even you don’t remember coming from this mother’s body. Most people don’t remember. But this is what you are, I guess, child time, being with the parents and so, yeah, you ?learn this is parents and then child, you remember taken care by them and not really because you have your own knowledge, clearly could remember your coming from the mother’s womb or lived in mother’s womb nine months or round, and like that.

So however, so that you are educated, this is your parents, so you’re introduced or you’re educated, or you remember childhood lived with them, something like that. So in that rely upon what you’re taught, what you’re educated or taught, introduced, rely upon others’ words.

So however, so like this now, so first you see the base to be labeled father and mother, okay. Then that mind, that same mind, next second, [snaps fingers] merely impute father and mother, my father and mother. Okay. The next second of that, right after your mind merely imputed father and mother, right after that, then it appears back, what your mind labeled father and mother, it appears back to you. What your mind labeled it appears back to you. So as I mentioned before, first the mind made the label, gave name, with the belief, then there’s appearance. Then your mind see that this is my father and mother. But if your, even though you’re talking to your father and mother, even you’re talking to father or mother, but if your mind hasn’t labeled, this is my father and mother, then you don’t have the recognition that this is my father and mother. You don’t have recognition. _____ ______ you’re talking to some stranger. You’re talking to some stranger if your mind didn’t label, this is my father and mother, looks like a complete stranger.

So I give an example. So, you didn’t see, maybe from childhood time you didn’t see for so many years. So many years you didn’t see, okay. Now suddenly you see, somewhere in the beach or in the restaurant, some other country or somewhere, suddenly you see, or movie place or somewhere, anyway, or the Starbuck places, Starbucks or anyway, some place. You see and you talk, then that person tells a story, then you talk and still you don’t recognize. Then the person tells the story of the family, this and that, then maybe slowly you come to recognize, Oh! From the voice, from the face, features of the face, Oh, oh. I mean, the father and mother, friend, then so first the base to be labeled, you come to notice, the face and the voice, then Oh! Then comes, then the label comes. Then afterwards the label comes, then you see that one, then you see that way. So even father and mother is like that. So here you can see very clearly, as long as your mind hadn’t labeled father and mother, so it’s like talking to a stranger. You don’t see that this is father and mother, how to say, there’s no appearance that this is father and mother and you don’t see that this is father and mother.

So, now, what I’m going to say is this. So, after the mind, so first of all there’s the base, then that same thought makes up the label, father and mother, okay. Next second, then next second the father and mother appear back to you. What your mind labeled, next second it appeared back to you. Next second after your mind made up the label then it appeared back to you. Appeared back to you, okay. So now here’s, so here is the problem. Here is the problem. When it appeared back to you, so now, it should appear back to you merely labeled by mind, because that’s what it is. That’s what it is. That’s how father and mother exist. That’s how everything, all the phenomena, hell, enlightenment, everything, that’s how everything exists. That’s how everything exists, being merely imputed by mind. So therefore, that’s why everything’s, as Nagarjuna says or Buddha says, in the Perfection of Wisdom teachings, all the phenomena are empty, empty of existing by their nature or from its own side, because everything the way it exists is in mere name, merely imputed by mind, exists merely imputed by mind. Everything that exists, merely imputed by mind. So that’s how everything, what they are and how they exist, in reality.

So now here, so now, so after the mind imputed father and mother, then next second, father and mother appears back to you, what your mind labeled appears back to you. So now it doesn’t appear, now here is the problem, it doesn’t appear to you merely labeled by mind. That’s what should be, when things appear to us, should be appear merely labeled by mind. So that, it appears back, the father and mother one’s own mind merely imputed, next second it appears back not merely labeled by mind, existing from its own side.

So now here, it has all the wrong views of the four schools of Buddhist philosophers, when it appeared back. So the Vaibhashika school has this, there’s eighteen schools, so one of them is ?na mai bu pai de pa, so appearing and believing permanent, while it is impermanent nature, causative phenomena, dependent on cause and conditions, causative phenomena, yeah, the Tibetan [Tibetan] causative phenomena, but appearing and believing it’s permanent. Doesn’t see, doesn’t realize that nature of change, decay, day by day, hour by hour, minute by minute, second by second, even within a second, changing, decaying, doesn’t last, changing, decaying, this is what is happening there, but you don’t realize, you don’t see it, so thinking it’s always going to be like this, it’s going to be always like this. So that’s why one day when something happens in the family members, there’s some change, somebody dies, some change happens, this is why it becomes a huge shock. Unbelievable shock. Because the mind didn’t expect, mind did not become familiar with the reality of life, change, decaying, ceases. Born, after birth there’s death. The nature of life, after birth there’s death. Like the plants, they grow then they end, the plants, all the colors change, become dark and then fall down, yeah, anyway, all that. So, stop. So, even the external plants, all the things like that, those causative phenomena, so same thing, life, after birth, there’s death. So that’s very gross knowledge, nothing subtle, very gross, it’s just the way things are, the nature of life. That until, one has to die after birth, until one has removed the seed of delusion, cause of death, the delusion and karma, the obscuring, disturbing negative attitudes and these obscurations and its action, karma, and cause of the delusions, the seed, nature of imprint. So until that is ceased completely by actualizing the remedy, the path, the five paths to liberation, the very essence which directly cease that is the wisdom realizing emptiness. By developing that wisdom, wisdom directly perceiving emptiness, so by achieving that, so the path of, right-seeing path, path of meditation, so until that happens, after birth you have to die, that’s the nature. And by achieving the, this is according to the Lesser Vehicle path, then the Mahayana Paramitayana path, by achieving the Mahayana path of merit and the preparatory Mahayana path, the right-seeing Mahayana path, the Mahayana path of meditation, and then the Mahayana path of no more learning, so by achieving the Mahayana path, the third, right-seeing, so by achieving that then one can attain or one is able to abandon, overcome, the suffering of rebirth and old age, sicknesses and death, so completely abandon, overcome.

In the Highest Tantra there’s two stages, generation stage, completion stage, then there’s five, the completion stage. When you achieve the clear light of meaning, then, which removes, ceases, the disturbing-thought obscurations, so then there you’re able to overcome death, you’re free from death, cycle of death and rebirth. So until one achieve those levels of path, after birth then there’s death, one has to go through this circle, that’s the nature of the, production of delusion, our delusion, the ignorance, root, the ignorance. So attachment, one main, one immediate, one cause of samsara, or the death, samsara, samsaric suffering, cycle of death and rebirth, sickness, old age, all this, so one immediate cause, the attachment.

So anyway, mind not familiar with, not having education, mind not having education, not become familiar with this reality, not having meditated and not being, not having discovered. Then when there’s some change in the life then it becomes total disaster. Then it becomes, so unbelievable grief and depression, many years of grief, depression, the sadness and all this. Then also the person, due to not having discovered the nature of life, not being familiar, not having education, then also affects, then also some people also that affect, seems die soon, because whom you rely on, person that whom you’ve been living together for so many years, suddenly gone, again ?samsara. So there’s grief and all this, like thinking there’s no point, there’s no point me to live in this world, or there’s no purpose of life, my life has no meaning or, however, which is not true. Yeah, mistaken way of thinking. So then no inspiration to live, ?because ?so sad, so then the person dies, after one month after the person died or something their health happening like that.