ACI 6 «Сутра Алмазного Огранщика», занятие 2

Class 2
Emptiness and the Wish for Enlightenment
transcribed by Joe Weston

(perhaps incomplete, end of file may be missing due to corrupt file)



149a.txt

(student: What?) (laughter)

Okay? That s what the Buddha says. Nobody would be there. No, nobody
would reach total
nirvana. If you could take them, the beings that got there wouldn t even exist.
They, no one would
reach nirvana. They, the person that reached nirvana was,
is nobody. And what the Buddha is, is indicating is two kinds of {semkay}. What
s {semkay}?

(student: Mind power.)

Bodhichitta. That s {semkay}, okay? He s, he s indicating two kinds of {semkay}.
Ah...

(silence)

(silence)

I was going to do a different division of all sentient beings. Okay?

(cut)

He says {sukchense}, {sukchense}. Say {sukchen} (repeat). Do you know what
{suk}, means? Heart
sutra {unclear}. It s the first of the five skandas (unclear). Your form. Form
meaning your physical
body. Okay? Your physical body. {Suk} means y
our physical body. {Sukchen} means someone who has a physical body.

(silence)

Say {sukchenmen} (repeat), {sukchenmen} (repeat). What s that?

(student: (unclear))

Yeah. When you learn Tibetan which you will eventually. {Ma me ming may)
are the four negatives.
They re all with an sound. Okay? {Ma me ming may.} So {sue chen ming}
means what?

(silence)

So the Buddha covers them.

(silence)

And then he says, you want...

(silence)

He says you should take people to {Nanganyenko}. Alright? If you re a
bodhisattva. So who are you
focusing on? All sentient beings, okay? The, the long definition of bodhichitta is
(senjen etc}, starts
out like that. You focus on all sentient b
eings. Then you want them to achieve {yang etc}. {Senya} (repeat), {yen}
(repeat), {laydaybo} (repeat).
{Lanaydaybo} is the tibetan word for what?

(student: (unclear))

(student: So when an arhat goes to a funeral they don t feel grief?}

{unclear) (laughs)
(student: No, really, I mean (unclear)) (laughter)

It s just a metaphor. You could-a called it (unclear) okay?

(student: So there s no such thing as (unclear))

(laughter)

(silence)

You don t haver to write that but I just want you to see it, okay? It s the
definition of bodhichitta.
This is what bodhichitta is. If you ever need to know, if anyone ever asks you,
you know, it s one of
the three most important ideas in buddhism
. You should really know the definition of it. You should really know what it is.
Okay? Please
repeat, okay?      {Semkayparme} (repeat), {shendencher} (repeat), {yandot}
(repeat}, {sompay} (repeat),
{chanchingduer} (repeat), okay. Ah, {semgkayparme}
 means bodhichitta is... Okay. Bodhichitta is...

(student: So why the (unclear))

It s a long story. (laughs) It s a long story. It just, it refers to the nobleness of
their intention but not
to what they actually do. They would be willing to stand last in line. If there is a
line to go to
Buddhahood they would be willing to
be last, so noble is their intention. But of course they re going first so they can
help other people.

(student: No.)

No, no.     By the way that s the closest you get to subject and (unclear)
disappearing but it, it s
overused, people overrate it. It s, it s not a big deal. It s not what it means. It
doesn t mean that you
somehow dissolve into the object. That s r
idiculous by all the standards, of all, of all the study of Buddhist mental functions
and the nature of
the mind and everything you ve ever studied about the, it s a, not obviously
untrue. That s not what
happens. There s a, there s a sort a nature
 between the object and the subject which we ll explore. But it, and, and, it may
feel like...

(student: In your mind.}

Does a self-existent person exist?

(student: No.)

Can you imagine a self-existent person? Yeah. Why? Because you can imagine
a, a naturally
florescent, full grown purple elephant. Okay? (laughs) I mean when I say that
you get what we call a
{dotchie}.

(student: Hey, wait a minute, naturally, whatever he is, is not necessarily
impossible.)

No. By definition it is impossible. And we re going to explain all that.

(student: You didn t say he was a self-existent elephant.)

(student: No.)

No. If you look for Mike, the Monk, in the lower robe by itself, what do you
find?

(student: A Mike.)

Nothing. No, we re just restricting our search to Mike the Monk. Not the lower
robe, okay? If you
re looking for Mike the Monk, and you only look at the lower robe by itself,
what do you come up
with?

(student: There could be a Mike the Monk nearby.)
You come up with nothin , okay? (laughs) You come up with nothin . That is
emptiness. That s one
kind of emptiness. Now, if you, if you look for Mike the Monk in a policeman s
uniform, what do
you come up with.

(student: Nothing.)

If you look for Mike the Monk in all of my parts put together, what do you find?

(student: Nothing.)

Bad answer. (laughs) That was a trick question.

(student: You find your perception of...)

Well of course you d find me. Okay?

(Student: (unclear) from the other persons (unclear))

Now I ll give you another question. If you look for Mike the Monk in all the
parts of Mike the Monk
put together, which does not depend on your thinking of me as monk, can you
find anything?

(student: No.)

Then it s no. But you must add that part. You must add that second part, and
people don t, and
people go to lectures on emptiness, and they come away saying Boy, it sounded
profound but I don t
know what the hell they re talking about. A little t
hree year old kid said Of course you re all your parts put together. (laughs) You
are. As long as
someone projects on to that monk. Where do those projections come from?

(student: Past Karma (unclear))

Yes. Past Karma and mental seeds. Okay? If you didn t have past karma for
certain kinds of lousey
objects what would happen?

(student: And you re calling those three different kinds of emptiness.)

Well, they re all ways to establish one emptiness.

(silence)

And by the way, so that s the most the Buddha s saying, he s saying when you
look at those sentient
beings, when you re on the subway, and there are all those mother beings that
you re gonna save, you
have to keep that in mind. And it s very, very i
mportant, because, ultimately, this (unclear). Very, very important. Very, very
important because
ultimately whether or not you ll ever be able to take them to enlightenment
depends totally on your
label. They, if, if the didn t exist through you
r labels, what?
 Course VI. The Diamond Cutter Sutra
Class Two: How a Bodhisattva Should Live
March 20, 1995

I m sure they wont cheat. (laughter)

(silence)

It s divining time. Okay. So the Buddha is obviously gonna give an answer




                     and that s the first part of your reading there. And, he says
that
bodhisattvas...

(silence)

First thing he says is that bodhisattvas should work for {semkin}.      What s a
{semkin}?

(student: Mind (unclear))

Okay anything that has a mind? Anyone that has a mind.           Ah, in Buddhist
philosophy it only refers
to ... by the way do Buddhas have a mind?

(silence)

Say {kinay} (repeat). {Chi} (repeat). {Kinaychi} (repeat). Okay. I know you don
t want to learn
Tibetan but it just puts a little seed in your mind. Okay? You don t have to
know the Tibetan, I ll, I
ll write the English up here. But it s good
for you. Okay? (Kin} means what? You, you know what (unclear)? {Kiwah}?
{Kiwah} means to be
born. (Kinay) means a, a place to be born {She} means for. So the, literally it
means the four places
to be born. What it really means is the four w
ays of being born. The four ways you can take birth. Okay? There s four ways
that a sentient being
can take birth.

(silence)

Say {gonkay} (repeat). {Gonkay} (repeat). Okay the first way to take birth is
(gonkay}. {Gon} means
{gonam} means {ay}. {Gay} means born. Okay? So {Gonkay} means egg-born.
It means anyone born
from an egg, any sentient being born from an egg,
chickens, alright? (laughs) That s the first way you can take birth. Second one is
{nmalkay}.

(silence)
Say {nmalky} (repeat), {nmalky} (repeat). Okay. {Nmal} means (unclear). This is
the way human
beings are born so what do you guess? Born from...

(student: Womb)

Womb. Okay. {Nmal) means the womb. Alright? That s the second way you
can take birth if you re
not a chicken. (laughter)

Ah, third one is...

(silence)

(student: (unclear) or is there a separation between the two?)

Yeah, yeah, it s two different ones {sher} and {may}. You don t have to know
this but it s nice to
know, you know it s nice to have it.

(silence)

Say {tosheh) (repeat). {Nayquoah} (repeat). {Toshehnayquoa} (repeat). Okay.
{Dra} means warmth,
warmth. {Share} means moisture. {Nayquella} means born from. Okay? Born
from warmth and
moisture. This refers to an idea that they had in ancient
 India that, in, when the first summer day comes and suddenly there s flies all
over the place, that
they must have been born through the warmth and the moisture. What do ...
there s a word in the
{debow}...

(student: Spontaneous generation.}

Yeah. Spontaneous generation. We, we also used to think that, right? Is there
any real spontaneous
generation?
(student: No.)

Okay. Well...

(student: What about like a fungus or something?)

Maybe. Nah, nah.

(student: (unclear) sentient being though.)

Ah, if it s a virus or something. I don t know, maybe something. Anyway the
last one is...

(silence)

Say {Zutdekulah} (repeat). {Zutdekulah} (repeat). {Zutdekula} means, {Zutday}
means miraculously.
{Kaylah} means born. Okay? What it means is born finished, sometimes you
know with your clothes
on. Alright? You just appear. You re already adu
lt. And that s the way that people are born for example in hell. You don t have a
hell mommy and a
hell daddy who ll bring you up. You just appear in hell already adult and, and
you start suffering the
second you appear in hell. I can t prove tha
t one to you. It s in the scriptures, you know. If there is a hell, then how do
people get born there?
Well they appear there. They die here, they go through bardo, and then they
just appear in hell.
They already have, they don t go through a gr
owing up process in hell. They re just, appear there as fully grown beings and
they start suffering.

(student: (unclear))

These are four ways to take birth in samsara. Okay. Buddha could take any one
of them if he wanted
to, he could pretend to take any one of them. And he has. So those are the four
ways to take birth.
So the Buddha is talking to Sabuttie, he s ans
wering Sambuttie s question. By the way you see these in {b: Arbidharma}, third
chapter, towards the
middle of the third chapter, they re very famous. But the reason that the Buddha
is, why, why would
the Buddha tell Sambuttie, save all sentient be
ings who, who are born in one of these four ways?
(student: Covers animals and insects...)

It covers all, all six realms of beings. It covers all kinds of beings there are. So
the Buddha doesn t
have to say all living beings. If he says save anybody who is born in one of these
four ways, how
many living beings has he covered?

(student: (unclear))

{Dutekula?} They re born finished, they just show up there. We ll talk about it,
we re getting there.
Anyway they all show, this is the, it covers everybody. Okay? So, so, it s a way
to say everybody. It
s also a way to say there s more beings
around then you, then you think there are. There s more kinds of birth then you
know about. You
know, it s an interesting way for the Buddha to remind us that there s sentient
beings that we re not
even aware of, that we can t see, we don t have an
y contact with them. There, it s stated in the scripture, sentient being, you can go
to hell and see hell.
You have to have a companion who has the power to take you there. It s
interesting that Dante went
to hell with a companion, you know? The
companion took Dante to hell. And Dante s description of hell is very, very
similar to the Buddhist
description. So... So those are the four, the four kinds of birth. Then the Buddha
goes on...

(student: (unclear))

Yeah, those don t, don t have physical forms. What the Buddha is doing, he s, he
s, referring to the
three realms. What are the three realms?

(student: Is it a higher form (unclear))

Okay, desire realm. form realm, formless realms. Ah, we re in the desire realm.
Okay? We re in the
realm where people live by their senses. We re mostly live by physical attraction
to food or sex or
objects like that. And that s why our realm is
 called the desire realm. There s a realm above us called the form realm. The
form realm is very
similar to what, I think, a Christian would think about heaven. It s very similar
to what the
descriptions of heaven sound like. You know there, you,
 you, you re, you re born there, {zutakuera}. You re born there in the lap of
your parents already
pretty mature and you have this beautiful form, you live in this beautiful place:
everything is happy,
people spend their whole day holding hands in t
he park and enjoying themselves. And everything is golden, and you know,
very pleasant. And it
goes on for a long, long time. You reach that by spending a lot of time in this life
meditating. But not
meditating on anything particularly important.
   By just calming your mind down. Just keeping your mind on your thoughts.
watching your
thoughts, trying to think about nothing, just trying to be calm. If you do that
very, very, well in this
life it s, it s a cause to be born there. Because you
  re in meditation, even though it s not a useful meditation, you, you don t
commit any bad deeds.
You can t commit any of the physical or verbal bad deeds. Because you, you can
t get up and you
can t talk while you re in deep meditation. So automa
tically you avoid a lot of the bad deeds that other people do. So you re taking,
you take birth in a, in
a kind of a heaven, it s a nice heaven, you stay there for a long time. But then
when that karma
exhausts itself, when the karma of having been
 just calm in this life, and peaceful in this life, exhausts itself, normally the only
karma left in your
karmic pocket is bad karma. So, there s a flow-chart of beings down from the
form realm down to the
hell. You, it s, it s considered by most t
rue Buddhists to be a real lousey birth. Because all you do is use, you burn up
bad karma very
quickly. Because it s so pleasant. And then you re born into hell. So those two
realms you have
bodies.

(student: Could you explain it very quickly?)

(student: Good.)

What did I say?

(student: Bad karma.)

Sorry about that. (laughs) You don t burn up any bad karma cause everything s
nice.

(silence)

What do ya think this refers to?

(student: Formless)

Formless realm, okay. Formless realm is supposed to be a realm where people
are born and they don
t have bodies. They re only made of mind. All they have is a mind. Where is
that realm located?

(silence)

Which direction?

(Student: Up?) (laughter)

There s nothing physical there. There is no direction. Wherever that being dies,
and he, he just
immediately enters the formless realm. The formless realm is wherever he dies.
Okay?

(student: And then what happens to him?)
 s the same thing. It s a flow chart down. It s very pleasant...

(student: No, no, I mean in that realm, what...)

Nothing much, they can t communicate much with each other (laughs) and, you
know, it s just pretty
much a, just a very subtle, ah, mindless sort-a, long, long pleasant, like, like you
re in a kind of
meditation. Any kind of thought you have ... the
y don t sleep, you know. When they start to sleep they go into deep meditation
and, and it s just a
long pleasant life, mental life.

(student: How do you get there?)

Again, from meditations on an even deeper meditation called formless realm
meditation. So there s
two, actually there s two formless realms, and there s two form realms. One is
called the causal and
one is called the exalted. We won t go into it.
 Causal means if you put your mind into that realm often enough you ll be born
there after you die.
And this is referring to the result, this is referring to a birth. Okay. So this is
formless realm. It s, it s
very dangerous to, to learn that me
ditation. You know. It s, it s easy to mistake it for, for something. It, it is nice in
the sense that you
become a better calmer person. You know in this life you re more satisfied, you
re happier, you re
not committing bad deeds. So, since in
your early part of your life you re not committing bad deeds the later part of
your life is rather
pleasant, so you can really mistake it for spiritual progress, you know? You, you
can really easily
mistake it for, for some kind of real spiritual pr
ogress. And it s pleasant.
(student: But you re really talking about the object. I mean, if you were in the
same kind of
meditation and your object...

Oh, absolutely. If you re meditating on, on, if you re analyse emptiness, or if
you were meditating on
your understanding of emptiness, or if you were meditating on compassion, or if
you were meditating
on purification, or confession, or things like
 that, it d be tremendously powerful. In fact you cannot see emptiness unless
your mind goes into the
form realm. If you can t put your mind into the form realm you can t see
emptiness directly.
Impossible. If you can t reach that deep meditation,
 it s called {Somdin etc.}. It s a specific level within the first level of the form
realm. If you can t get
into that deep meditation you ll never see emptiness directly. If you re not
meditating daily you can
not ever see emptiness directly ...
never will. If you re not practicing at least a half hour, forty-five minutes of
really deep meditation
daily you, you just, you already ruled yourself out. (laughs) Can t see it, never
will. Okay. {Suchin}
and {suchinmayema}. So the Buddha tell
s Subutti, save all sentient beings who are either {Suchin} or {suchinmayema}.
How many does that
cover? Everybody! (laughs) Okay? There s no other realms. By the way the
Buddha is outside of
these three realms. These are the three realms of
suffering. Buddha s not in these three realms. So if the the Buddha tells Subuttie,
look, bodhisattvas
are supposed to worry about people in the three realms, there s two things he s
saying. One is he s
saying, all sentient beings. The other th
ing he s saying is that, look, Subittie, there s beings you don t even know about.
You know there s
realms that you ve never dreamed of. You ve never seen them. s trying to
impress on Subuttie how
many sentient beings there are. It s a big res
ponsibility. You can t even see them. You re not even sure they exist. If you re
an honest Buddhist,
and you haven t perceived these realms, it ... in fact maybe not until the path of
seeing that you can
honestly say you ve seen them and you know
they exist. Alright...

(student: Someone who can t.)

Yeah. Someone who can t make any discriminations at all. Now discriminations,
the, the ability to
discriminate is part of every mind in the universe. Okay? The Buddha has it.
Hell beings have it,
dogs have it, germs have it. Okay? {Duchay}. I
 mean they, they, the amneabes flutter away from some things (laughs) and
clutter toward other
things, you know.
They have this discrimination.        You can t have a mind and not have
discrimination. There are five
mental functions that all minds have. Okay? And, and we have this one. Every,
every being has it.
So is there any such thing as a {duchimaypa}?

(student: objects.)

Well, obviously, but I mean living being.

(student: Can that refer to a temporary state?)

It does, okay, it refers to a, a, it refers to a state where you, {duchey} is so tuned
down that the, that
you re called a non, you re called a person who s not making any distinctions.
You re called a person
who s making no discriminations at all.
 It s just a name, it s a label. There is no such being. But it s, we had it in the
other course, you re
mind is almost shut down. Sometimes they call it a mindless state and then the
next sentence they
say by the way it s not mindless, it just me
ans your mind is very, very, it s almost into a state of suspended animation.
There s a big debate in
the monastery how this can happen. You debate it a lot. What s the state of
mind with which you go
into it and what s the state of mind that bri
ngs you out of it.

(student: This isn t the same thing as subtle levels of consciousness?)

It is, it is. You have extremely subtle levels. So this refers to having gross, the
ability to make gross
discriminations. This refers to beings who are in a very, very, subtle meditation
where they almost
don t make any discriminations. Their, t
heir mind is almost turned off. Okay? But the Buddha goes further. He says...

(silence)

He says, Not that and not that. Not people who make rough discriminations.
And not people who
only have very, very, very, very, fine discriminations.. Who s that? Is that
possible?

(student: Yeah. All the others.)

Okay. (laughs) Yeah, yeah, yeah, alright? What it means is (laughs), you re not
making the roughest
discriminations but you re also not in the state where you got nothing, nothing,
but very, very, very,
very fine ones. You re in a state where you
 have sort-of fine ones. Okay. You re in-between these two. Okay? You don t
have any realm, you
re not as bad as desire realm people. But you re not to the very last level of
samsara where your
mind is nearly shut down. You re sort of half-way
up to that. And it s described, it s called ... there s different levels.

(student: These are two categories that you re supposed to benefit?           Two
categories of beings you re
supposed to benefit as a bodhisattva?)
Three, three. Okay? What are the three, I ll repeat them, okay? You have to
help people who have
very, very, gross, raw minds. That s us in the desire realm. You know we live
off cookies. good, bad,
we hate people or we love people. Our discrim
inations are very, very, gross. Not subtle at all. Then there s beings at the very
highest levels of
samsara. It s nearly, it s, it s very similar to nirvana in the sense that their minds
are very, very,
subtle. They re almost making no gross dis
criminations, I mean no even subtle discriminations. And then there s beings
who don t, they re not
as rough as us and they re not as fine as them. And that s all the Buddha means.
And if you didn t
have the commentary, the Tibetan commentary whic
h was just discovered, you would never know that. You know. It s great. You,
you people are really
fortunate. I mean we re really very fortunate to have the first new, good
explanation of it. Yes?

(student: And that was called {duchay?})

{Duchaymay, duchaymaymin}. And it s in the reading. It s on the first page
(laughs), okay?
{Duchaymay, duchaymaymin}. (Duchaymay, duchaymaymin) (laughter).



(student: Say it four times.)

Yeah.

(student: I still don t get the not-not part though.)

They re not people with rough discrimination.

(student: Who are we supposed to be trying to help?)

This, the third category.

(student: Right.)
You re supposed to help people with rough discriminations like us,       You re
supposed to help the
people who are at the highest level of suffering life who make very, very, subtle
discriminations. And
you re supposed to help the people who are sort
-a in-between, who are not as bad as us and not as good as them. ^They re not
us and they re not
them.

(student: So I guess the first {duchaychin} is referring to...)

To desire realm people, like us.

(student: {Suchin} and {duchayminpause} are referring to (suchaymin}?

Yeah, you could say that.

(student: Where you get the not-not from...}

You could say that.

(student: Those two categories plus those two that ... those were not in those two
categories.)

Yeah, actually this refers ... if you wanna get like that, if you wanna ask that
question, you re gonna
have to write this down. It refers to the fourth level of the (unclear) realm. It s
called {seetzin}. It s
called the peak. It s the peak ment
al state, well, of still being a suffering being. Okay? It can easily be mistaken for
nirvana.

(student: Talking about category of being here?)

Sure.

(student: Fourth level (unclear) realm or you just talking about any being that...)

In that level...
(student: That achieved this state, oh be it temporarily.)

Yeah.

(student: And what s an example...)

We ve all been there by the way ... countless times.

(student: No, no, no, but I m saying...)

Who ever s there right now.

(student: Someone close to, somebody who s very spiritually advanced.)

Yeah.

(student: Somebody who s an {aria} presumably fits into this realm, at least when
he s in deep
meditation?)

Ah, no. It s very interesting.

(student: Are you born into this realm?)

You re born into that realm because you did deep meditation.

(student: Okay.)

You wouldn t wanna be in that realm. Normally {aria s} are not produced in that
real ... the desire
realm is perfect for producing {aria s.}

(student: But they still can have this very subtle level of mind.)

They only have that very subtle level of mind. But in it s result (unclear). As a,
as a, but, but it, for
us, the desire realm s the only place to really make progress cause we have a lot
of suffering. Okay?
They say those other two realms are lo
usey for making spiritual progress. They re too happy. You know and it, it goes
for people who have
a good life in this life, you know. If you re fairly well off, and you re
comfortable, and you don t
have any personal disasters in your life, you
know? It s very hard to be spiritual. Ah, they say a good dose of suffering is
very good for a man.
For, for pushing you into Dharma practice. (laughs) Normally, I, I, the people I
ve known in Dharma
centers who were doing very well, a lot of the
m had had some great personal tragedies. It seems to push them into Dharma.
They say this realm is
really the best. You re lucky to be born into this realm. If you have too much
suffering, like hell
realm, hell beings cannot frame a clear thought
. In there whole millions of years that they spend there they can t have a single,
clear, conscious,
thought. All they can think about is pain. The only conception they have is
terrible pain. And then
the beings who are in the formless realm, or
the form realm, they re just like people in this park and the women and men
playing with each other
and dancing and enjoying and golden lights, and happy, and nothing ever goes
wrong ... they don t
have poop, I mean, nothing (laughs), you know? It s
 just perfect places. And then, and then suddenly one day they die. It s very ...
just before they die
they have terrible things happen to them and they view, they have...
  Well then when someone starts to get ... the last few days they say your
garlands start to wilt,
wrinkles start to show (laughter), your hair starts to fall out (laughs) and, and the
other people avoid
you like the plague. They don t want to look
 at you, you re a bad part of their, of the bliss, you know? You re like a, an
oddball and people start,
people consciously start, your body starts to have perspiration for the first time,
you start to smell.
And people don t, they don t want to ru
in their day by looking at you. So part of the suffering is that they don t even
pay attention to you. It
s like you re an outcast. They don t even wanna to talk to you anymore. Your
old friends they just
walk away from you. Nobody wants to appr
oach you. It s a very weird a ... karma at the end of their lives. Okay.

Nope. Nirvana. Okay? (laughs) Alright...

(silence)

(student: (unclear))

We ll talk about that.

(student: Is this one further division, or no? Something else?)

No. We got all the sentient beings. We know who they are now. What do you
want to do with
them? (laughs) Where do you want to lead them to? It s, he says {yung}
(unclear)}. He says nirvana.
What is, why do the Tibetans translate nirvana as {yun
g} (unclear)}, okay. Nirvana means to blow-out. {Bun} is related to ventilation.
It s the words in
English for wind. Ah, but why did the Tibetans call {yung etc}. {Yungen}
means...

(silence)

... grief or sorrow. It s exactly the word for grief. You know the dog at our
house wouldn t eat for a
couple of days after Ruperjay went to the hospital. After her Lama went to the
hospital. She refused
to eat for about four days. And that s ca
lled {yungen}. That s called grieving. Alright? And, Chunydakprashaba, the
Tibetan commentary
writer, he gives a very nice definition of grief.

(silence)

He says grief includes about three different things.      The first one is mental
afflictions. What, what
does that mean, mental afflictions?

(student: (unclear))

(laughs)

It s defined as anything that disturbs your mind, okay? I mean the sanskrit word
is {klesha}. It comes
from a word {arotklis} and {klish} ... means to bother somebody. Okay? In fact
the definition of a
mental affliction is, is, is a thought that,
 that bothers you re, disturbs your peace of mind. Okay? And what are the
great, the big six? Do ya
know? They re six main ones. Twenty-two minor ones.

(student: Desire.)

(student: Anger.)

(laughs) Anger.

(student: Attachment.)

Attachment.

(student: And ignorance.)

Ignorance.

(student: Jealousy.)

Yeah, jealousy their (unclear) is there. And, and the ignorance. So these are the
ones that, these are
the things that cause all your troubles. Alright? If you have those six and their,
all their little
brothers, okay? What will you do?

(silence)

(student: (unclear))
Why?

(student: You create negative karma?)

You create karma. Okay? Those, if you didn t have those six you wouldn t do
bad karma. If you
didn t do bad karma then starting today you would have no problems in the,
you wouldn t have any
new problems. Okay? You wouldn t be creating any new p
roblems.

(student: You d still be suffering.)

You would, oh, that s called (partek}.

(student: You d be creating new karma for (unclear).)

You d still have this suffering body. You d still have this lousey result of your
last bad past deeds.
Okay? But you wouldn t have any new ones. You wouldn t be creating any new
problems for
yourself. So if you
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