ACI 4 «Доказательство будущих жизней», занятие 10

Class Ten – Now Ignorant Desire Triggers Another Life
September 29, 1994

Transcriber - Su Foo proofread by Linda Salmon

{sang myelpa} and it also means ‘normal’. And if you don’t {Tibetan} from the
Vajrayogini teachings, you know what that means. {sang myelpa} means
‘normal person’; it means a non arhat, a person who has not yet destroyed their
bad emotions permanently. {Chi ka} means… {chi wa} means ‘death’. {chi ka}
means in the mouth of death and it means at the moment of death. okay { chi-
key, rigpa} means mind. And {chi che} means lets consider that. That’s a typical
way to start a debate. {Tibetan} Lets take the mind of a normal person at death.
{Rigpa chi ma} means….{rigpa} means mind; {chi ma} means into a future mind;
{ra} means into; {chi ma} means later, future mind. {tsam dor che, tsam dor
che ..} means it must cross the line into a future mind, must cross the line from
death to rebirth into a future mind, mind. okay. {samjo te} why?
{chagso} means it has desire. Okay.
[student: I’m not judged for saying this but I can’t both write everything down
and then able to write down what you say, I’m behind by that.}
GMR: {Chakpa} means desire. {chak che} means it has desire, he possesses
desire; what, his mind possesses desire. {Rigpa} means mind, {rigpa} means
mind; {yi be ye che} means idiot. So the whole proof you know if I say it just in
one shot, means consider the mind of a normal person, at the moment of death,
{rigpa chi ma tsam dor te..} which means he will cross the line or that mind will
cross the line into a future’s mind. And then number…third part is {tsamjo te}
because that state of mind has desire, meaning the state of mind at death, has
desire. Dharmakirti is giving this argument to whom? Sharvaka, okay, Hindus
and, and they’re suppose to buy this? I didn’t feel comfortable, you know. I
don’t even think, you know, I don’t see how it works; I don’t see the mechanism
by which having desire in your mind at your death is gonna ensure that you
have another state of mind…samsaric state, I don’t understand it. You know I
wasn’t satisfied with it but it seems to be important. seems to be key that…to
not going back to samsara you know; to not getting born into this lousy kind of
life. This is a lousy kind of life. If you could get out of it to a nicer kind of life
that will be great you know. And that’s just Buddhism. That’s the whole point
of Buddhism. You know you don’t have to die; you don’t have to get old; you
don’t have live this kind of lousy, stinky life. You know, you can…there’s a
better one, you can get there, you just have to know how.
[student: I don’t know understand the mechanisms that repeats itself ]
I don’t see how Sharvaka is supposed to buy this and I don’t understand
perfectly the mechanism either. And I’m already talked about that tonight, I
think it’s important.
[students] Oh we’re going through the whole thing. Michael could you bring
me that Wheel of Life picture. [student: but this one doesn’t seem any less
understandable …] Yeah, yeah I know. They wouldn’t buy the other either.
Not all of those, other proofs are meant to be…I mean there’s different levels of
truth. I don’t know if you can see it but I need a whole course to teach you the
Wheel of Life.
[student: sorry I really got lost but I got everything done except for the last line
‘have desire captured…] because that state of mind at death has the emotion of
desire, has desire. That’s why he has going to have to take a future life.
[student: excuse me what’s the key...has desire of] In Tibetan you have to say,
‘mind of having desire’. [student: I didn’t get the second line {rigpa tseme…]
This is the mind of a normal person at the moment of death, it will have to
pass…it will have to cross over into a new mind, meaning a new lousy suffering
mind. Why? Because at the moment of death, that mind has desire. [student:
what is nu pe chu?]. It is. {Chu} means because. I didn’t think you guys care of
the Tibetan, okay. [student:[…has desire of {chag chu kyi and rigpa, I’m sorry]
{rigpa} means the mind. {yi pa} means is and {chu} means becomes. But I want
to…I don’t have time to go through the whole Wheel of Life, it’s a big subject,
it’s a great subject [unclear] but we gonna concentrate on four of the links okay.
The twelve links of dependant origination are contained in the wheel of life;
they’re here. They start here and they go clockwise, you know, one, two, three,
four, five up to twelve, okay. You alright? You can’t see it very well but I’ll…by
the way anyone can have one of these posters, we have a lot…someone gave
them to us and if you treat it nice I’ll give you one. Maybe it’s a….when you
come and take your finals.
The second link here is a man making pot and that’s called {du je kyi le..}
samskara and there’s a lot of strange translations.           There’s lot of lousy
translation. What it means is the karma that you collect during your life, making
karma. Doesn’t make it sense? You have a guy there making pots. That's all it
means. You can see compositional factors and you don’t know what it means,
right? I mean people translated it very weird. Has nothing to do with that; it’s
making of karma during their life. {[unclear] du je kyi le (‘du byed kyi las)} that’s
the second link. In all these other links occur during your life you get to link
number eight, eight, okay, link number eight if you want to come up to see it
afterward, you know, during the break – there’s a man…there’s a lady pouring
wine into a man’s cup; it’s normally man pigging out, having a feast – that’s
number eight. Link number eight is called craving, {gyepa sepa} number eight
is call craving. Number nine {gupa lenpa} is…usually it’s a monkey grabbing
fruit and this one is a person but normally it’s a monkey grabbing a fruit and
that’s grasping. So there’s craving and then grasping – those are link number
eight and link number nine. [student: a monkey] it’s usually a monkey
grabbing for a fruit and that’s grasping. I will explain them later. {Chuba sipa}
number ten is normally a pregnant women; here they have a man and woman
lying together but normally it’s a pregnant woman and that’s the one they
translate as becoming or existence. And that means ‘ripe karma’, very, very ripe
karma. The kind of karma that can make you take another life. Now where
does…where does…by the way number ten which is ripe karma is just number
two, the karma that you get during your life suddenly made potent; it’s made…I
like to compare it plutonium you know like they’re… people running around
with plutonium nowadays but if you got a bag of plutonium you can’t do
anything with it, you need a…you need another TNT explosive inside of it and
that will blows up and then the plutonium blows up. You need a trigger. You
need a…the bomb needs a trigger. There has to be a normal explosive inside the
plutonium to make it blow or else it won’t blow up and this is the same. {du che
kyi la} the second link which is the karma that you done during your life,
physical, mental, or verbal can’t do anything unless it’s triggered; it has to
become ripe karma before it can what…[student: blow up in your face] and
create….a new life which is…naturally the next link, here’s a woman giving
birth, that’s birth, that’s rebirth. [student: eleven?] We we’ll get to that. Not
exact….uh similar. [student: you’re saying eleven is birth or twelve is birth?]
eleven is birth, number eleven is birth. Twelve is old age and death but we’re
not going to go into the whole link. . [Student: Could you turn the air down…]
Okay. So number eleven here is very graphic – the lady giving birth. So why
doesn’t birth come after number two? [student: because it has to ripe] It has to
ripen, something has to trigger it. Something has to make it potent; some other
thing has to occur for karma to cause a new birth and that thing is…are these
two links, number eight and number nine – what are they? [student: craving
and grasping] Yeah craving and grasping okay.
That’s the key to Dharmakirti’s argument, why? [student: it’s a desire] It’s a
desire. He said that if the mind has desire when? At the moment of death, then
that mind will flow on, flop over into a new mind. Now we finally saw what
really…where really the first moment of your mind came from; what is the
material cause that turned into the first moment of your mind – was the last
moment of your mind in the last mind. [student:[What kind of desire?] What’s
that? We’re get into it in great detail. That’s why this class is important for the
tenth [unclear]]
[student: so you can do all kinds of really awful things as long as it’s not
connected to grasping]. We’re going to talk about it. I mean that was the feeling
I felt people had last class, that’s why I wanted people to come in this class you
know when Dharmakirti gave this argument he says…I mean the…what we call
the {kyeba the dokyab jekyab} the logical inferences here are if you could die
without desire you'll be okay. Seems like he’s saying that. Yeah? [student: I’m
having a little problem with the definition of the causes ] We’ll get there.
[student: I understand material cause] Okay what’s the real cause? [student: the
first problem that I have is that you use the term in the first question in the
homework and in the quiz, unique cause but in the text ‘unique cause’ is used in
a way that you would not use material cause.] Right, that’s why you use a
different one. [student: so I assume that when you say, ‘unique cause’ you mean
material cause.] No not necessarily. [student: well how are we suppose to know
what you’re talking about?] Right, the unique is different from material. Now
what is unique? Unique means….unique in the arguments about body and mind
have a lot of meaning but it basically means that…the one that such that…it
basically refers to the way that body according to the non-Buddhist is that which
supports the mind. It’s a different subject that we are on now. [student: okay
and the….] But I…but it’s to distinguish from an ordinary basis, to say a unique
or special basis. Dharmakirti accepts that the body is an ordinary basis of the
mind; it contributes to supporting the mind; it does in way base the mind but it’s
not a unique basis; it’s not such that it turns into the mind, something like that.
[student: but are you referring to unique cause or material causes?] I don’t know
what, what was the question. [student: when you talked about it…] what was
the question? [student: consider the first proof…the second proof] which was?
[student: consider the elements, the internal elements in the form of the
[unclear]] Okay, alright. [student: they are not the unique cause…] Is that the
unique cause or the unique basis? [student: the cause] causal basis? Okay…
that’s just the wording that they use in the text, I would say in that case, in that
proof it means [unclear] it does mean the material cause. [student: and then in
the text we have the word, the term ‘project, projecting cause’ what is a
projecting cause?] We gonna talk about that tonight. [student: we are?] we are.
Okay.
So eight and nine are the trigger. So you want to know the nature of eight and
nine. That’s what I’m saying. And it’s very important for a normal person. It’s
very important. If somehow you could affect number eight and nine as you die
then you’d be saved a lot of future lives, lousy life, okay. yeah? [student: but it’s
not just, you talk about the unripen karma from this life, accumulated ripening at
that moment of death based on your emotion, your desire, craving whatever,
but there’s also karma from previous life] that too [student: that [unclear]] yeah
you also have that. It’s in your pocket; it’s in your karmic pocket. Now whether
or not it will blow up depends on these two emotions. I don’t call even
emotions, call these two mental states. [student: so those are the trigger for..]
yeah all past karma. [student: all past karma] whenever karma is good or…
create your next life; mainly karma this life but it could be also karma from last
life. All right, so we’re gonna talk about the nature of those two. [student: then
how would you go from life to life carrying anything from previous [unclear] to
the present life?] We’re going to discuss that in the next course, at the end of the
next course. [student: at least you’re not saying four years from now] In the
early part of the next course we going to study the principle of karma according
to Abdhidharma and at the last two classes of the next course, we’ll discuss the
Mind Only school explanation how karma is transmitted and it’s a great
explanation and it’s accepted by the higher schools. They say that’s fine. In fact
they accept the Abdhidharmist presentation of karma also, basically. So they…
it’s nice way to present it. Okay so we’re going a little bit about {gyepa} and
{gupa} number eight and number nine. Okay. I will give you definition of
number eight.        You don’t have to have it word for word but you just
understand. It’s says {tshor ba la tens} which means based on the seventh link,
okay, based on link number seven, which is what? We have a guy with an
arrow in his eye [laughs] what do you think that represents? [student: pain]
Feeling, sensation. The ability to feel. Based on the ability to feel [student:
physical sensation?] could be physical or mental pain. Based on the ability to feel
which is link number seven it is the desire not to be separated from… it is the
desire not to be separated from its object. What does that mean? All these links
here, all these links here which occur after you’re born represents development
of the body and the senses and they represent milestone in the life of a young
person. He gets his first…his sense organs develop for the first time; he has his
first contact with outside object; he gets his first consciousnesses, growing from
those contacts; those consciousnesses start to have emotions and feeling. He has
certain kinds of contact like his food, and then sex and then he starts to feel good
and that’s {korwa} he starts to have good and bad feeling. His psyche develops
to a point where he can feel good things and feel bad things. And then he, he
starts to get naturally what? The desire to…not to lose the nice feelings and
that’s what basically human endeavors are most of all human endeavors in the
world are based on trying not to get separated from what you want. It’s always
stated negatively by the way. I don’t know why but it’s important apparently.
And, and this is one of those things where a good lama will say, ‘I don’t know
why the text always say it negatively, we’ll go look for the reason, but please be
sure to pass it on this way to your students.’ It’s the desire not to be separated
from its object. And that’s only possible because, because you have the capacity
to feel good. [student: well because it’s more stimulated from the threat of it
being withdrawn then it is by the fact… ] Yeah I think…well we’re going to talk
about it but mostly people spent their lives trying not to lose whatever nice
things they have; that’s the function of getting…[student: [we are supposed to be
taking parental [unclear] moment of birth?] there’s three or four explanations.
Some take a moment, some take a minute and some explanation says three,
four, five lives. So there’s a whole school on that; I’m not going to into it, it’s a
whole study on its own. We spend months on it in the monastery, okay.
Three kinds of craving. So now you know the definition of craving, right?
We were talking about the definition of link of craving. There’re three types.
{du se} [repeat]
{si se} [repeat] okay.
Three kinds of the eighth link, right? Three kinds of craving. This is the trigger
that triggers your karma. If you could get rid of this trigger you wouldn’t have
to be reborn…that’s if you’re an arhat. {du se}, {du se} {du} means desire. And
{se} means craving. {se} is the general word for craving. {du se} means desire
craving. What does that mean is define as {Tibetan} which means the craving
which desires not to lose an attractive object. The craving which desires not to
lose an attractive object. That’s {du se}. On your homework don’t just put
‘desire, craving’. [student: say that again] [laughs] Ah Stanley, [student: craving
not to…] [unclear] make your mother to take a [unclear] [laughs, laughter]
Desire not to lose an attractive one. {jik} {jik} means fear, like {jik [unclear]} is
Yamantaka [unclear] {se} means desire. So {jik se} means desire…what do you
think? What do you guess? [student: the fear of losing… wish to avoid] {jik se]
means….[student: to avoid the other subject]           yeah, it’s the craving which
wishes to avoid an unpleasant…[student: is {se} means craving or desire? {se}…I
like to use the word craving for {se pa}because {du pa} is more desire. {se pa} is
suppose to make you…{se pa} is suppose to give you the feeling sort of intense
desire. That’s the difference between {du pa} and {se pa} in Tibetan. [student:
could you repeat that again. The craving and…] {du pa} is the desire to be, is the
desire to lose the non attractive object you know, like when you walk down the
corridor at work and this guy you don’t like is walking down towards you and
you kind of turn down the hallway if you can. That’s {jik se} all right. {du se} is
your grabbing for that position. We have both. [student: so {du se} is desire,
craving] You can call it desire, craving but what it means it, the desire not to be
separated from attractive objects. It’s simply given that name you know, desire,
craving. They’re all desire right? [student: yeah but number one is [unclear]] It
is, it is. Those are just…they’re not descriptive names. They’re just…names. {si
se}, {si se} the word literally means craving for existence. {se} means craving. {si}
same spelling except different vowel, right? {si se} means existence, craving for
existence. What is this wheel of life called in Tibetan? {si pe korlo} that’s the {si}
in {si se}. {si pe korlo} means wheel of life, wheel of existence. So {si se} means
craving for existence. How is it defined? {Tibetan} which means a craving which
craves for yourself because at the moment of death you fear that you are
ending. It’s a craving for me because at the moment of death I have this great
intense fear that I am ending. [student: you’re ending?] You think you’re… the
word in Tibetan is { che} {che} means discontinued, chopped off. [student: so it’s
for your ego? I mean is it…] Now, now, it’s a good question, it’s a very nice
question. Is it related to grasping for self existence? It’s obviously very, very
close, right. I mean it’s what makes people scream when the airplane is falling
down. They have this tape of that airplane that flipped over and the people are
talking you know and then [unclear] struggling to control the airport…the
airplane and then for the last thirty seconds obvious that nothing is gonna
happen and they headed straight down. And they’re just screaming, you know,
screaming…{si se} is expressing itself, you know, they think, they truly believe at
that moment that they’re going to end. And they have this {se pa} they have this
craving. Craving exerts itself very strongly in the last moments. You truly
believe you’re going to end and you don’t want it to happen and you will do
anything… if someone holds you over a roof top and tries to push you, you
will…you will fight back; {si se} will fight back. {si se} is afraid that it’s going to…
that I’m going to end now and that’s {si se}. All three are active, constitute the
eighth link. It means that the…the craving that triggers your rebirth involves all
three of these but mainly which one?            [student: the last one]     The last one
obviously. Obviously the last one. [student: the last one was?] Obviously it’s
the {si se} it’s the desire for existence; the craving for existence. It’s that fear that
you’re ending which helps trigger the karma that you have in your life and then
blows it up, makes it blow up. [student: so what’s the difference between that
and grasping?] Oh, now we’re gonna talk about…that’s, that’s a natural…that’s
the next thing I was going to talk about. What’s the difference between that
craving and number nine which is grasping.
Number nine is defined as {Tibetan} which simply means the craving of link
number eight increase to a very high degree. I don’t know how to say it. The
craving of number…the craving of link eight you know, increase to a very, very
high state. Apparently there’s two degrees of this, of this trigger. There’s two
degrees of the emotion or the mental function which at the moment of death
triggers your karma and one of them is, is like at the very last moment when
you’re, when your desire to live, desire not to end gets very powerful and that’s
{gu pa}. That’s number nine. Number nine is the actual trigger. {Gye pa} is all
the stages that lead up to it. Now what’s the relationship between those two
mental functions, right, those two emotions as you die and, and the craving for
self deepens – ignorance, and she’s self existent. We gotta talk about that. The
key is in there somewhere.         Okay. I don’t see how just wanting not to die
would force you to go into another mind stream. You know what I mean? I, I
still don’t see why. And the answer is deep in the scriptures and it has to do with
grabbing to self existence at that point. We’ll talk about that after a couple of
days. Has some…[Student:.have we got time for it?] well you know, it’s very
fast don’t worry.
{jik so ta}, {jik so ta} is a very, very strange word. View of the perishable
assembly. View of the perishable assembly. There’s no nice translation. It is
easier to describe than to explain the words. It’s to grasp you or the things that
belong to you as self existent. It’s the habit of grasping to yourself and the part
of you as self existent. [student: so it’s implied of the wrong view of the
perishable assembly] Yeah it is a wrong view. There are five wrong views, this
is one of them. When they say ignorance causes this wheel, spins this wheel and
when you see the two blind men with sticks, you know ignorance, it is this very
mental function. It’s this one mental function which is the ignorance which spins
the wheel.       Not just not knowing something or, or not being aware of
something, not that kind of ignorance. It’s the active grasping to yourself as self
existent. [student: would that be wrong view] Excuse me? [student: would that
be wrong view?] it’s one of the five wrong views. We’ll study it one day.
There’s six major…I mean, this is not part of the class, there’re six major mental
illnesses, {nyong mong} kleshas and one of them is ignorance of a view, wrong
view, and that has five forms. There’s total of ten really. That’s answer to your
question, we’ll do it some day.
{jik so ta} is the villain. {jik so ta} that ignorance, that view, is, is the villain.
Right? And we’ll talk more about it in a second. [student: when you first define
the view of the perishable assembly, you said the habit of grasping at self and
others..] I didn’t say what belongs to you, I should have said, ‘you and your
parts’ how’s that. You and yours, meaning your arms, your legs, your mind,
not meaning your house, your kids, your family, okay? [student: can you say
skandas?] You could say that. You and your parts, how’s that?
{dral}. {dral} means to, to not to have something; to lose something. It’s actually
the word I’ve been using all the night when it said, you know, lose something
you like; don’t lose something you don’t you know. {Chir} means because.
{Chir} means because. {Lam} you know. What’s {lam}? [student: path] Path.
It’s like lam rim, steps of the path. {Dangpor} means at the beginning. And the
{lam} here by the way, you make a note is the path of seeing. Which, what
number is that of the five path? [student: third?] Number three. Why is it call
path of seeing?       [student: it’s when you see, experience emptiness directly]
Directly. First moment…it’s the process of seeing emptiness directly for the first
time in trillions and trillions and trillions, actually endless lives, beginningless
lives. It’s losing your virginity, it happens once in the whole length of your
trillions of lifetimes, it happens once. And you see emptiness directly for the first
time. [student: you mean after you see, you see emptiness once, you cannot see
it again?] You will see it many times again but I’m talking about that first time
and you change totally after that, you’re totally different kind of being, after
that. You’re an Arya. An Arya has a bigger meaning. There’s only two kinds of
being in the universe, you’re either an Arya or you’re not. You either have this
experience or you haven’t had this experience. And once you have had this
experience you’re on your way out. That’s why you’re call the stream enterer.
You see your future lives; you see how many lives it’s going to be; you meet
Buddha; you see the truth of suffering directly; all these things happen within
that couple of hours. [student: is it possible [unclear]] You would know.
[student: how would know?] You would know. Because, because the lives that
you would live after the moment that you see it are exceptional. You know, you
live…you’re always born in a comfortable family; you never have much go
wrong in your life; you’re always successful, I mean basically, it’s, it’s…even the
last few samsaric lives are very comfortable. [student: are you involved in
dharma necessarily?] You might not be as a child but you will be attracted to it
and get into it at an early years. [student: [unclear] dharma, have happy live,
basically [unclear] You don’t know. [student: so are they Aryas?] [unclear]
[student: some lamas do have like difficult lives; [unclear]] [student: this is a little
off but I just don’t get, I mean, [unclear] what I don’t get is, if everybody is, can
be become a Buddha, and these are all separate mind streams, so is there some…
it almost seem like there’s some plan that we’re suppose to become Buddhas
at…in some point in time?] We will study you know, some day but it is the
{sangye ge [unclear]} it is the {rangshin [unclear]} buddha nature of a being. You
have to study that subject. It’s along subject. [student: there’s a sutra [unclear]]
and it’s a beautiful subject, it’s a deep subject. [student: but then what happens if
everybody becomes …then what happens to samsara? I mean does the world
change [unclear]] Rinpoche used to joke about it, he said, ‘is everybody going to
retire?’ I don’t know. It will come. [student: then certain world will disappear]
yeah [student: so then other worlds will…I mean then there will be other kinds
of world?] There will be no more hell. There will be no more hell. [student:
Michael, [unclear] the point then what about the older [unclear], the great
[unclear] they were pushed out of Tibet, I mean that’s not very happy thing to
happen to them. And supposedly they ….] But you have no idea if they’re
putting it on. Mao Tse Tung was a Bodhisattva you don’t know, was it a plan,
you know Tibetan Lamas, I don’t know. You don’t know. That was the first
thing Buddha said beginning of this class, you really don’t know. You don’t
know. [student: what do you mean, you don’t know? You don’t know what] I
don’t know. I can’t tell you Mao Tse Tung wasn’t a bodhisattva in collusion with
all the Tibetan lamas and they made up the whole thing [unclear], I don’t know.
Okay, what is a bodhisattva? I mean a bodhisattva can, can pretend to live a
whole life of fifty years, you know, to talk to you for ten minutes. He will do
that. He will do that. He will get close to you for your whole life just to have
conversation with you at age thirty or forty, to affect your mind. It’s worth it for
him. It’s possible. It’s not at all impossible. {dangpor ni} at the beginning. {si
me}, {si} you know because this was {si pe korlo}. What does {si} mean?
[student: [unclear]] Life, another life. This case it means rebirth, life in a sense of
a rebirth. {me} means what? [student: not] there’s not. {Gyur} means there
wouldn’t ….there will be no, there will be no rebirth. [student: what is {ni}?] {ni}
is a filler. Oh. He needs to make it beat. Down here you’re gonna see him cram
two beats into one, have to fit the other way, okay. So what does it mean? It
means if you, if you got rid of this view, this wrong view, I should say, I want to
rephrase that. If getting rid of any kind of this wrong view, [student: any kind
of?] If getting rid of any kind of this wrong view, we’re going to talk about it.
I’ll repeat it. If getting rid of any type of this wrong view could stop your
rebirth, that’s what the first line mean, okay? Getting rid of any kind of this
wrong view, could stop your rebirths then at the beginning of the path of seeing,
third path, right, you would reach a state where you didn’t have to take birth
any more. [student: okay if getting rid of this kind of wrong view …] Is getting
rid of any kind of this wrong view [student: then at the beginning of what?] got
you out of rebirth, you know. Stops all your rebirth. Then at the minute you
see emptiness directly what? You would…you’ll never have to take a rebirth.
But that’s not true. [student: are you saying that you’re permanent lose the view
at the…] we’re going to talk about it. We’re going to talk about it. And, and I
want…you don’t have to write this down, just listen. There’s three levels I’m
talking about. I saw people’s ears prick up in the last class when Dharmakirti
said, ‘the reason you have to take a rebirth is at the moment of your death you
have, you have desire’. So I got, I got this feeling that people were thinking, oh,
you know I could collect all the karma I want, get to the last moment of life,
clean up my act in that last ten minutes, my other karma… all that karma
wouldn’t be activated and I would be…reach nirvana, you know. I mean it
sounds like that, right? And, and that’s not what it means to have desire at the
moment of your life, that’s what I’m trying to say. Having desire at the last
moment of your life means grasping to self existent view. Like wanting that self
existent you to be happy. And wanting that self existent you not to get lost and
that’s what triggers your karma. It’s not just that you want something. And,
and this relate to a very bad view, I think that’s prevalent among people who
don’t study Buddhism very well which is they think that Buddhist somehow
reach a point where they can’t care about anything; they don’t want anything.
Well then don’t you want nirvana? Don’t you want to be Buddha? Don’t you
want to help other living beings? I mean is being a Buddhist…is the perfection of
your practice is somehow reach some state where you don’t care about
anything; you don’t want anything; you know it just doesn’t ever make sense to
me and it’s a prevalent view point among Buddhist schools. You hear in
Buddhist teachings sometimes. When you get that feeling that, oh, I’m not a
good Buddhist because I actually want it, to get out of samsara. [laugh] you
know when I reach this high state I won’t even want to get out of samsara. It’s
obviously not right. You want to get out of samsara; you want to get out of
pain, okay. What I mean is that {se pa} that we talked about, link number eight,
craving. Is that wrong for you to want to get out of samsara? Isn’t that a form
of craving? [student: Art taught that’s what I think. Isn’t it really qualitative
different kind of emotion?] That’s what I asked you right now. I mean is
wanting to get out of samsara which is a undesirable object, craving, and could
that trigger a rebirth? Could it act as a cause for samsara rather then a way to
get out of samsara? It’s renunciation, craving. [student: I think it would be. I
think it depends upon…] [student: your motivation] [student: not if your have
the correct fear] I mean just think about it. I mean I want to get to place that’s
permanent pleasure, I want that. That’s why I become a monk; that’s why I’m a
Buddhist, I enjoy pleasure, I like it. I want to get to place …. I do. I do. Frankly I
do. I want to reach a point where I’m happy all the time and I want to avoid the
place where I have to get old and die and see bad things happens, things I don’t
like and that’s reason why I’m here. [students] [student: doesn’t that have a
different karmic effect from other cravings?] [student: wait a minute though I
mean it’s a craving…what you should be saying or what you mean I guess by
saying, craving to get out of samsara that’s one and the same thing as saying
‘wishing to see myself as I truly am’ which is at that point, what self is there?
Who’s craving what? What’s craving who?] No, I don’t…no I don’t think like
that. [student: well that’s what it means.] The Buddha….[student: samsara
means seeing yourself the wrong way] By the way this is on your homework.
Okay. The Buddha perceives Himself, this is the most…this is the first way of
perceiving yourself. It’s called unanalyzed; unchecked; un…just the Buddha
when he looks at the Buddha, he’s says ‘me’ and there’s nothing wrong with
that. It’s okay. even the Buddha thinks of himself as me. Okay? And, and an
example given in the scripture is, the Buddha thinks he’s begging bowl is his.
The Buddha thinks his robes are his. And if someone came up and stole them
the Buddha does think, they’re stealing my begging bowl. He has an awareness
of that as being his. And of himself as being me. And there’ nothing wrong with
that. [students] That’s called the {yu je dak} Tom Kiley’s unexamined perception
of Tom Kiley is acceptable. There’s a Tom Kiley. It’s a {tsem ma}. It’s a
pramana. You see a Tom Kiley. To deny a Tom Kiley will be ridiculous.
[student: right but the way, the way I believe that Tom Kiley exist and the way
the Buddha believes that Buddha exist is two different things] what I’m saying is
that…[student: and that’s difference is samsaric] On a unexamined level, the way
you just, you know, I’m Michael Roach, that’s all. That’s not wrong, there’s
nothing bad about it. There’s nothing {jig tso tar} about it. It’s okay. It’s
unexamined, conventional. So don’t mix that up with, now we get to the bad
one. The bad one is to want Michael Roach to be happy and misperceive who is
he? And who is a blank and I’m perceiving him as Michael Roach in a certain
form because I’m forced to by what? [student: by karma] My karma; my past
deeds. I’m blank. I could have been Yamantaka. I could have Gauatama
Buddha. I could have been Vajrayogini. I’m blank. I could be seeing myself that
way, I didn’t get the right causes in life. I, I messed up. That’s why I have to see
myself getting old and, and gonna to die. I, I didn’t prepare the right causes and
now this blank thing I must see as Michael Roach as a samsaric being. [student:
and we’re craving to continue to see that wrong thing] I’m, I’m trying to make
myself happy simply by wanting to be happy. And I’m trying to make myself
happy by doing deeds which are not the right ones to make myself happy and
that’s ignorance and that’s a misperception of my nature. So if you want Michael
Roach to be happy it has nothing to do with…you know, outsmarting someone
else at my job or you know, being able to corner the market on doughnuts, you
know, that’s not how I’m going to get happy. I have to do good deeds. I have
to forget all the temporary causes that’re involved I have to go for the real
causes that are making me happy. [student: so if you see yourself as a mind
stream? You’re saying that, that is less legitimate? I mean…] you’re a mind
stream what do you want? [student: no. because I have always been very
confuse..] They say in Tibet, they say {je dak} that’s why I’m talking about it.
You know, I mean that’s why we’re talking about it or otherwise this whole stuff
is very confusing. [student: yeah I never could understand it. They also say
you’re empty but then they say there’s something that continues on. So what’s
continuing on if you’re empty, you know [unclear]] it’s your perception. Yeah
I’m blank. I prefer blank. I really prefer blank. Blank gives you the right idea.
You’re blank. The word blank is great [student: but mind stream has a sense of
continuation whereas blank doesn’t] There is moment of consciousness that are
blank. Even the mind stream itself is an appellation. [student: but if you say that
each one of these mind stream is separate that you say] they are [student: then
there is something very continuous of the mind stream] what do you mean, of
course. It’s your karma. But we’re not going to talk about it. What I’m saying
is that what triggers karma? What makes that desire, bad desire? Is the
misperception of yourself, linked with the wrong action that inspires. All your
normal activities aimed at getting some kind of contentment or happiness in this
life are misdirected. If you knew what you were doing, you would just go out
and do the most charitable thing you could do because that’s the only cause for
you to see your blank self as, as happy. It’s not figuring how to do the best
business deal or figuring out how to find the person you like or, you know it’s…
that’s just wrong and, and if you do those deeds you’re proving that you don’t
understand your nature and you’re ignorant and that will cause you trouble.
[student: so what’s that becomes happy or what is it that becomes a buddha?]
You have a perception of a blank thing as happy. [student: what’s the blank
thing?] and that perception is forced on you by karma. [student: what’s the
blank thing?] Your mind and your body. [student: your mind and your body?]
Mmm hmm. [student: so you go beyond the formless realm and to…] No you
see your mind and body as happy. And when you focus on your mind you see
the parts of your mind as your mind. And when you focus one of the parts of
your mind, you see the last moment and the next moment as the mind. and it’s,
it’s empty. And it’s okay. and it’s works. And that’s how you will be a Buddha.
[laughter] [laughs]       That’s F’s view point and covers pure Middle Way.
Everything else is wrong. That’s how you will become a Buddha. [student: when
you focus on parts of your mind you see the last moment and the next moment
and that’s how it continues] What I’m saying is you always go…you’re always
looking at the parts and, and imputing the mind that’s the whole of it. You see
the parts of yourself and call it Leigh. When you focus on your body, you see
the arms and legs and you call them Leigh’s body. And then when you focus on
Leigh’s arms you see Leigh’s hands, Leigh’s wrist and Leigh’s elbow. When you
focus on Leigh’s elbows you see the upper part of your elbow and the lower part
of your elbow and you call that elbow. You can go back endless….[student: like
the pencil right?] [student: but there’s no good or bad attached to that] Sure. If I
see a mortal elbow, you know breakable elbow or arm that has pain, that’s
because I did the deeds to force myself to see that. [student: but when you’re
talking about looking at your body and sort of just labeling [unclear]] I didn’t…
no I’m just describing what you do as the result of your karma. [student: and the
preferable focus …] You’ll reach a point in your career….dharma career where
out of cold knowledge you do the right things and you’ll be forced to see
yourself as a Buddha. [student: but Michael when you…] [student: you
wouldn’t call it he’s doing grasping at self simply because he labels it that] That
first one, and I described four kinds of grasping at yourself or four ways of
seeing yourself and you better know because it could be on the homework.
First one, the first one is what we call conventional perception of me. That’s fine.
I’m Michael Roach, come on. {sem me du ..cher} because I say it with a {sem
ma} I’m Michael Roach. Is that wrong? Is that somehow mistaken? Is that not a
{sem ma}? No. Not at all. The second level of seeing yourself – I’m Michael
Roach I see myself existent…I see myself as self existent and I believe myself to
be self existent. How does that manifest itself? I think I can be happy by
manipulating causes which has nothing to do with my happiness. [student: I
believe I can be happy by manipulating causes …] Manipulating causes has
nothing to do with my happiness and that’s how we spent our lives. Now there
is…now there’s a person who has seen emptiness directly. How is he different
from the second I described. [student: he sees himself as self existent but doesn’t
believe he is] Right. By the way I’m talking about…very important I’m talking
about after he comes down after that first experience. While he’s in that
experience forget it, it’s a different thing. But when he comes down, he sees
himself as self existent but he knows he’s wrong. He doesn’t even believe
himself anymore. He sees but he does not believe it. [student: that he has seen
emptiness. [student: number three ] Yeah, directly. [student: Michael, this is
number three]       That was number three. Number two is like people who
haven’t seen emptiness directly yet. They see it and they believe it. [student:
[ and what about [unclear]] That’s what I do when I’m at number two. An Arya
no longer collects karma. [student: just after having seen emptiness the first
time] Yeah, he no longer collects the cause of suffering. [student: even if he gets
angry] very interesting. It’s very interesting. [student: even if he gets angry]
Very interesting. We’ll debate some time. It’s a huge debate in the monastery.
There’s a reputable text that says he doesn’t collect. Okay number four. Big
debate, I don’t say it’s an easy thing. We have to debate it. [student: no, no it
sounds like a nice…] we’ll talk about it. Number four – what do you guess is
number four? [student: Buddha] Buddha or an arhat? No longer sees himself
and no longer believes himself. He never did believe right, since he as an arya
but now he has purified himself to such a point that he doesn’t see things as self
existent. [student: it’s just habituation] that’s what the path of habituation is for
– to go from three to four. [student: no longer sees himself as self existent?] and
doesn’t believe it any more and that’s why there’s five paths and not only four.
It takes number four to get to number five. Which of those can trigger your
karma at the moment of death? [student: two] which of those four people have
to take rebirth? [student: two] [student: well, oh three also] That’s where….by
the way there in number three is where you get the once returner, non
returnerS [student: by why number three?] stream enterers. You gotta study
that subject. Guy number two is a person who has not reached the path of
seeing. He sees things as self existent and he believes that they’re self existent.
And he’s got…if he dies in that state it will trigger his….his karma will get
triggered he will look at himself and wish himself to be happy or wish himself
not end and that will be ignorant perception of himself. That’s what I’m saying.
It’s not enough to desire. Therefore it’s not enough at the last moment of your
life, just to not have desire for five minutes as you die and you’re okay. Doesn’t
work that way. [student: it couldn’t, I mean if you have desire you whole life
you couldn’t just the last minute say, oh…] that’s why this powa stuff. You have
to study powa. There is Gelugpa powa, it’s very secret. It’s very fine. And, and
it’s very, very delicate and that’s that whole thing but the likelihood of living a
very lousy life and the last five minutes, in the most terrifying moments of your
existence, thinking clearly and doing the right thing it’s almost….it’s beyond
impossible. [student: there’s a… an irony working here as well because that
second person is going to be very terrified at the prospect of that there being an
end to their mind stream which can’t be] Yeah, yeah. [student: they’re terrified
of something that couldn’t exist] they didn’t study enough what Dharamkirti
[unclear]] They didn’t go from…you not only have to study Dharmakirti’s
schools, you have to meditate on them so much that it becomes part of your
being and the moment of death it’s so strong in you that it doesn’t get pushed
aside by your fear at that moment. That, that is going to take a lot [student:
they’re afraid of something that couldn’t happen if they did everything to try to
make it happen] [student: we not they ] [laughter] [student: Michael could you
translate the other two lines] So it’s number two and three which are going to
trigger so that’s why arya still have to take rebirth…arhat. [student: purified]
So what he’s saying is…. I’ll ask you a question – if you got rid of ignorance in
the form of grasping to a self existent me, would your karma be triggered?
[student: say that again] If you got rid of ignorance at {jiktsok ta} meaning
perceiving a self existent you, would you…if you got rid of that kind of
ignorance would have to take rebirth. [student: if you got…say it again] If you
got rid of that kind of ignorance which sees me as self existent, or believes me as
self existent would you have to take rebirth? No. So why does he say just
because you don’t have that view doesn’t mean you don’t have to take rebirth?
He’s talking about the first type – it’s called intellectual guessing, that’s the one
where you don’t believe it but you do still see it. What he’s saying is even if you
reach that point where you no longer believe in a self, your self existent, it’s not
enough to stop your rebirth. [student: number there?] You have…right. Even
if you reach number three it’s not good enough to get out of rebirth. Because if
it were enough, if it were enough then you would get of rebirth at the first
moment of the… [student: direct perception] the path of seeing. [student: now
Michael some beings must, in a the same way, to become an arya apply
themselves and go all the way to it] Exactly. Exactly. They’re called… there’s
even a name for them. [student: but does that also people who, who achieve
nirvana in this life and then they have the remainder, right?] You…there’s a
kind of being who does it one life. They go from arya to arhat in one life, in the
same life. [student: Michael, intellectual grasping and…] Believing, I’m, I’m
saying…you could say intellectual, you could say believing in self, okay. What
he’s saying is believing in the self existent there’s no self. Getting rid of the
believing is not enough to get rid of the triggers. The two triggers that trigger
your karma when you die. You must get rid of the {tan kyi} {tan chi kyi} means
that innate grasping to a self which all being have. In fact it is the very seeing
that a thing as self existent. It’s the predilection it’s the habit of seeing things as
self existent which even an arya has after he comes down. And you have to get
rid of that…much more difficult. [student: Michael, what say that you, you…
with the path of habituation you no longer see yourself as self..] You no longer
believe yourself [student: you no longer believe yourself as the self but you
know that you’ve accrued bad karma so couldn’t you be…even though you
know yourself doesn’t exist could you have fear that the negative karma might
trigger a rebirth even though you don’t believe your own existence?] Right.
That’s what exactly what happens, unless in the same life he becomes an arhat.
Because if he doesn’t he does get these two and it is triggered and he does he has
to be born again. And that’s why there’re all those classification called stream
enterer, once- returner and non returner. Those are all people who have to be
born again. [student: so in other words if you don’t see yourself and you know
that yourself is not self existent even though you have bad karma, you won’t
feel fear?] Yeah that’s a good point. Arhats’ pockets are full of bad karma [cut]

Side B
[cut]
so they just don’t have the triggers so they never take birth. [student: what
about Buddhas?] they have collected piles of bad karma but they don’t have the
triggers; not that they clean out all the bad karma. The karma is there. It’s never
triggered. Never activated. [student: it will never be…it will never grow ] No.
It will never produce the result. [student: now I thought that’s same for
Buddhas’ as well but you disagree with me in the last class about that] Go look
it up. [student: I thought Rinpoche thought even Buddhas have the same
phenomena because I asked him is all a matter of cleaning out all of your bad
karma before you can reach Buddha, he said ‘no’. so much that even Buddhas
have it] It sort of difference between Jain and Buddhist. What does Jain believe,
I mean in India? He’ll say you can never become [student: it takes too long]
[unclear], it’s impossible. You can’t prevent killing germs; you can’t help
stepping on bugs you know. We Jains believe that in trillions of years only one
person ever gets to nirvana. And we just believe that it will go on almost
endlessly, we don’t believe we could even stop the bad deeds. When you even
eat a piece of bread how many get killed to get that piece of bread you know. So
we don’t believe that. [student: Michael what is it from being an being the
difference between an arya and arhat – stop seeing things as self existent.
[student: what is the difference between an arya, arhat?] Arya has seen…arya
has seen emptiness directly. He has lost that virginity, that lousy virginity. He
has seen emptiness directly. What’s an arhat? He has no longer has any bad
emotion created – permanent cessation of his bad emotions. [student: but even
the arya having bad emotions, is not going to generate bad karma from it] Long
story. If the arhat has bodhicitta on the day he becomes an arhat what happens?
He becomes a Buddha. [student: who does that?] you become an arhat, with
bodhicitta in your mental stream you’re a Buddha. If you’re…if you get rid of all
your bad thoughts…but don’t have bodhicitta then what happens? You become
a Hinayana arhat. That’s Hinayana arhat. That’s what they call self made
buddha or solitary realizer. [student: what are you saying, the day you become
an arhat…] shravakas and pratekya buddhas, those are the two. They’re not
real buddhas. They are just arhats. [student: an arhat can…that’s with bodhicitta
the same day he become arhat?] No, no, no. If he become an arhat under the
influence of bodhicitta, with bodhicitta in your heart, at that moment you
become a Buddha, if you don’t have bodhicitta and just clean out all your bad
thoughts permanently you become a lower arhat. Now what happens with
lower arhats they got to go up again to the bodhisattva level and go all the way
down to the bodhisattvas and again finally they get to buddhahood. They still
have a lot of work to go. [student: but they…also Michael this is buddhahood
and arhatship are the last birth or reincarnation or…?] That’s what arhat means.
Arhat does not have eight and nine. He never triggers his karma. [student: so
when you become either a buddha or an arhat okay, and an arhat just finish with
you say a Hinayana buddha for instance…] Well you can say Hinayana arhat
[unclear]. Mahayana arhat and a buddha is the same thing. [student: right. So
the next…so a Buddha or a Hinayana arhat then that’s their last incarnation and
mean that’s same form they have all the time?] that’s their last samsaric life.
[student: last samsaric life, okay. So, so okay then they incarnate then as
something then that is not going to reincarnate any more in none samsaric
fashion or …? So it’s a permanent, whatever they, the last samsaric life is the
very the next life after that, that’s the permanent one for the rest of eternity]
Hinayana arhat you gotta talk about a little and the different schools have
different ideas and I’m not going into it. Basically….[student: or is there
something where they don’t…you know, they will end that existence but they
will have another enlightened existence some place after somewhere]
Something like that, depend on which school. [student: can we go over the last
two lines?] Okay are you ready and then we’ll stop. But, but I just want to get
you the key…that’s what you always wanted to know and what always was
confusing, right? How does the last moment’s work? What’s the point of saying
if you don’t have desire. Doesn’t refer to desire, right? Refers to desire that a
self existent me be happy; that a self existent me not starve. It depends on
perceptions of me as self. [student: but you say that you want to be happy and
what are you talking about?] Because it makes…[student: you] I understand, I
understand. But, but I make sense doesn’t it? It’s not wrong to want to be
happy. Otherwise why would you ever strive for buddhahood? Why would
strive to become Vajrayogini if it’s wrong to be happy? Or if it’s wrong to want
to be happy, you know, that’s…now when I say Michael Roach wants to be
happy, in my perceiving in Michael Roach who would undertake actions that has
nothing to do with my happiness, be happy? [student: no.] If I do, it’s, it’s {sepa}
it’s craving. If I don’t think of myself that way, it’s not craving and it just helps, it
would be great. That’s the key, why? That’s the one thing [student: but you
were saying that somebody who had seen emptiness, right, wouldn’t they feel
the way you do?] Sure. [student: but you’re saying they do take rebirth] Ah
yeah ‘cos they still see themselves as self existent. [student: and you don’t]
Can’t ask me that. [laughs] I’m just a normal guy.{hlenchik khepa] means that
innate grasping for the self; seeing yourself as self existent. Bugs have that;
amoebas have that; dogs have that. {hlenchik khepa mapang chir} {mapang}
means they have not got rid of it. {chir} means because. So what’s he is saying
here is that if, if getting rid of all forms of seeing yourself as self existent and
believing yourself as self existent was all it took to finish your rebirth, well then
the moment you saw emptiness directly what? [student: you’d never have to be
born again…] you’d never have to be born again. But he says it’s not true
because they have not yet given up the innate form of grasping to themselves,
which means to see themselves as self existent. And then the last line is a nice
line to end on {dang na-ang} but if you were to {dang}, what’s {dang} if you were
to give it up what? Seeing yourself as self existent…[student: then you, then you
not have any] Yeah good. {si pa} means rebirth. {Gala yu} means where on
earth could it happen; how on earth could you ever have to take another
rebirth. [student: na-ang, I’m sorry I lost the {na-ang} part]         {pang na-ang}
means but if you did get rid of it this habit of seeing yourself as self existent…
[student: so {pang na-ang}] {Pang} means get rid [student: oh sorry] {na-ang}
means but if you were [student: thank you] {sipa} means rebirth. {Gala yu}
means come on how could it ever happen? [student: could you [unclear] the
whole thing, just ..] The basis is this. Dharmakirti said at the beginning of the
class, the reason a person has to talk rebirth, the reason the mind has to flop
over into the same [unclear] is, is that mind has desire. I didn’t like that. He
didn’t sound reasonable to me.           What’s desire got to do with the mind
continuing into the other mind? Ah but if it, if it’s that desire means, desiring to
self existent me, not to end and that perception of a self existent me karmically
causes me to have another perception of the mind. That’s a little tricky. What I’m
saying is that the desire that Dharmakirti is talking about is to trigger, trigger
desire. Trigger desire depends on misperceiving himself. Wants me to be happy
and has no knowledge of what I’m suppose to do to get that. It… it’s going to
work tomorrow and work hard to be happy; to work hard to get more money.
Has nothing to do with getting more money. You want more money collect the
similar cause. Similar cause – give away money. I mean the best Wall Street
young broker who wants to get ahead is to go give money away, that’s the only
cause getting money.. [student: Michael I would just like to reread through that]
Yeah, yeah okay. that’s a difficult….if you’re going to chariot the whole thing it’s
very difficult. Okay. If getting rid, if getting rid of any form ignorance…let’s say
this way, if getting rid of the basic forms of ignorance, okay…if getting rid of the
basic form of ignorance and then he doesn’t say the rest of the sentence, okay,
this is a code…we’re enough not to take rebirth, we’re enough not have to take
rebirth, okay, getting rid of the most basic forms of ignorance were enough not
have to take rebirth [student: you’re saying it’s samsaric?] Yeah, it’s samsaric.
Sorry. [laughs] well then at the very beginning of the path of seeing implied,
well then at the very beginning of the path of seeing then you fill the rest – what
would happen? [student: no more rebirth]             You wouldn’t have to take any
more rebirth; you wouldn’t have to do anything else because he did get rid of
what? [student: of believing] Believing in his self existence. We got two lines
covered right? Now we’re on the third line. [student: what was the last part of
this…?] Yeah okay, I was afraid you’d say that. You read to me what you have
and I fill it… [student: if getting rid of any basic form of ignorance was enough
not to take rebirth well then at the very beginning of the path of seeing …] You
would never have to take rebirth again. [student: and then you said something
else] that’s all. You would never have to take rebirth again. [student: if you
had to.] And I like it because we’re ending like I consider Dharmakirti’s most
important verse of all the hundreds of verses. I mean I don’t mind if you put in
that translation now, why? Understood- because he has not gotten rid of…he or
she has not gotten rid of the inborn ignorance, form of ignorance. What…how
would you describe {tse [unclear]}, the inborn form of ignorance. [student: it’s
the…] He sees things as self existent. [student: he sees things as self existent …]
doesn’t have to be a belief; you cannot believe it, if you not an Arya now you
don’t believe it. If you an Arya now you do believe. It’s just seeing things as
self existent. And the last line says, but if you were to get rid of what? Get rid of
what? [student: seeing things as self existent] Yeah good, that advance of
ignorance, all right, that deep form of ignorance okay. I, I’ll say it again. But if
you were to get rid of that deep form of ignorance and you all know that I
mean, as you start to grasp to yourself in the last moments of this life, well then
{si pa ga-la vu…} how could you ever take rebirth? Meaning a bad rebirth, a
samsaric rebirth. Good place to stop. Kiley.
Oh, the next class is review, right? And did we set a date for your finals? One
week later okay, cool. If you, by the way, if you feel you need more time for
your final I don’t care if you come and take it any other time. If you’re be going
somewhere and you want to do it another night, earlier, I don’t care either.
You’re welcome to do that. the finals will be on this table, you find somebody
with a key if you don’t have a key and you want a key let me know. I’ll give
you a key. You’re welcome to come in any time and use this room for good
purposes. Just please remember to lock the door, okay. I’ll give you a key and
then you could come and take it any time you want. Or find somebody who has
a…Kiley have a key? Kiley has a key, anybody else has a key? Yeah. You know
you can copy Kiley’s key or I’ll give you key this afternoon…I’ll go out and
make some tomorrow and you’re welcome to come and use this room; you’re
welcome to come [unclear] examination, leave it on the table. Then the new class
             th                 th
is October 5 …. I’m sorry, 17 .
[students] Oh we have covered that already. That is in that because of this he
was that and because of that he’s this you see what I mean? Like proving that
he’s the…because he has compassion [unclear]
Prayer: Mandala Offering
Dedication
Course 4 – The Proof of Future Lives