ACI 8 «Смерть и сферы существования», занятие 2

COURSE 8 CLASS 2

Notes from the codes:
  [st] student
  [sts] students
  [ls] laughs- teacher
  [lr] laughter- students
  [lrs] laughters- both
  [bd] board(writing on the board while teaching)
  ( )[ur] unclear word left blank
  (--)[ur] unclear with two words left blank
  (---)[ur] unclear with two or more words left blank
  [ur] unclear (guessed word)
  (..)[ur] unclear with two guessed words
  (…)[ur] unclear with two or more guessed words
  (.-)[ur] unclear with one guessed word and one blank word
  (.-.)[ur] unclear with two or more guessed words and blank words

    …We are gonna do a very short prayer, it’s in the beginning of your
notebook… we’ll do mandala offering first, and then we’ll do the taking of
refuge
[prayer: short mandala] {Yidam guru…tayami}
[prayer: refuge(3times)]
…The name of this course is…is ‘Death and the realms of existence’, we’re gonna
go through a text which describes in Buddhism what the world is like, the parts
of the world that you and I can see, and the parts that we can’t see, we are gonna
go through that, and then we are gonna go through what happens to you when
you die, and what happens to you after you die, and what are the possibilities,
and that's’...that's the subject of this course, so the last part of the course will be
a…a death meditation, how to do a death meditation, which is not so much of
the scary thing of trying to replicate what’s going to happen when you die, it’s,
thinking of all the reasons why it’s certain that you are going to die, you don’t
know when you are going to die, and what kinds of things in the world can help
you when you die, how many things are there in the world that can be any of
use to you when you die, because basically the day you die, everything you’d
have here becomes pretty meaningless to you, you know, you’re no longer…I
mean 30 seconds after you die, you don’t care about the house or your job, or
your kids or anything, you are in a totally different existence, you are totally on
your own, pretty much your mind is…is wiped pretty clean, and your whole…
your whole life would be totally different, you won’t recognize yourself, at all, to
be what you are now , so that… the idea is that you should get ready for that,
you should know what could happen, you have to understand what’s going to
happen, and then try to do the best we can to prepare for that, because it will
come, so it’s just a question of who goes first, and then who goes second, and
then we’ll all go, so, at some point of… try to study people who have been there,
who can see those things, what’s going to happen when you die, and…and what
can you do about it, so really the…the last part of the course will be a death
meditation by a great Tibetan Lama called Je Tsongkapa, and the first part of the
course, we are going backwards actually, our horrible locations where you can
end up, after you die, so we’re gonna go through the whole realms of …sentient
life, you know, where…where are living beings, where do they live, what do
they look like, what are the…what are the realms that we can see, what are the
realms that we can’t see, and then, after that, we’ll do death meditation, which is
how to get ready, and how to avoid certain realms, and how to steer yourselves
towards other realms, and then, in between there there’ll be what it’s called the
bardo which means ‘In between’ and we’ll be studying that, we’ll be studying
what’s the bardo, what is it like, there’s a lot of books out nowadays without the
bardo, according to {[unclear]} some of them are just totally… made up, and
incorrect, and…so we are gonna go straight to the original source of these
teaching which is called…org-one of the original sources called the
[b:Abhidharma], Abhidharma means higher knowledge, {Abi} means ‘higher’,
{Dharma} means, in this case ‘knowledge’, Abhidharma, and the classic text, the
text that’s used in all Tibetan Buddhist monasteries is [b:Abhidharma Kosha],
{Kosha} means treasure, treasure house, and it’s, it’s explained as being…the
[b:Abhidarma Kosha] is a book which includes a lot of the earlier teachings on
Abhidharma, so it’s like a treasure house that contains all of those, all of that
Abhidharma ( )[ur], this is one of the five great book that this five year course is
all about, in the mon…as a monk, in the monastery, you try to memorize this
text, it’s about a hundred and fifty pages long, and then you study the
commentary of the first Dalai Lama, and you spend about, in the monastery you
can spend two… two to ten years on this, in New Jersey we spend ten years on
it, and…and it’s a very great subject, this is a Hinayana text, it’s according to
the…to the lesser vehicle, and, but we study it and then we master it, it’s like it’s
correct and it’s important (…)[ur], most of it, it was written, when?, [sts:[ur]],
yeah, we have to make 350-80, okay, about sixteen centuries ago, alright, and it
was written by a master named [bd]{Vasubandrube}… Vasubandru was the
brother of [sts:[ur]], {Acalra}, whose… between them, they wrote like three of
the great books that are studied in Tibetan monasteries, they wrote more than
half, and they were half brothers, so Vasupandru is the author of this book,
which is what we are going to be studying, we are going to be studying the third
chapter which is a presentation of the Universe, okay, the p…the physical
universe, who lives in it, what does it look like, okay…why do we get into this
chapter, I mean, it’s not very popular to teach this chapter in…in the west,
because people say –Ohh it, has all this weird ideas about the shape of the world
and things like that, it must be worthless, you know, it must be just ahh…this old
Indian wrong idea of what the Earth was like before Sputnik went up, [lr] and
they discovered what the Earth was really like, you know, and you have to talk
about that, you know, most people just disregard this chapter, they get to the
skeptic part which is the bardo, you know, the…the state between birth and
dead, and-death and birth-, and then they…they don’t like the explanation that
maybe the world was flat or the ocean was… falling off the side of the earth or
things like that, you know, that would have before format (…)[ur], so why we…
why do we go through this, I mean, if you take the [b:Abhidharma Kosha], this
book…Vasupandru…it’s very hard to read because it’s full of this…descriptions
for example, of what happens when you see emptiness directly…there’s a long
long description of what’s going on, every millisecond during that experience,
and then it gets into level upon level of spiritual realizations that you and I would
be lucky to get to, number one, because it’s a hundred permutations you know,
it’s a very confusing book, I mean it’s like describing some kind of country that
you…you can’t see, and maybe you’ll never see in this life, and it’s fighting you
about, you know, what happens in this millisecond, what happens right after
that, if you have this thought after that, and, can you emanate this, or, or maybe
you can’t emanate this or…it’s very very deep, so obviously the book is written
by an incredibly realized person, so why does this incredibly realized person has
a chapter about this ridiculous presentation of the world, you know, what’s
wrong with this guy?, did somebody add this chapter later?, or what’s going on,
that (---)[ur]the emptiness of this world, I mean this world, we assume that our
perception of this world is the correct one, you know, we just got to guide
up[ur], on a spaceship, if he took a camera with him, and now we know what
the world looks like, and you assume that the world really looks like that, that a
hundred years from now, people will see the world the same way, like 1995 we
decided the way the world looked, and we were…we can actually take pictures
down to a few square feet with our satellites, to meter [ur] for the world must
look like that, because that’s all depending on…on your perceptions, and your
perceptions can change, ah, you will find out the day after you die, that the
world can radically change, you know, the world that you thought was so fixed,
and so normal and you’re a human being, and you are walking around the
world, and the world must look like that…30 seconds after you die, you’re in a
totally different world that you never dreamed existed, and there…there’s many
many worlds like that, so I mean, the definition of the world is a very fluid
thing, and it depends greatly on your perceptions, where those perceptions
come from, you have to study karma, but basically you are being forced by a
past karma, to experience this world in a certain way, it didn’t have to be like
that, and what I’m saying is -when you are a highly realized Buddhist master in
350 AD, maybe you see the world in a certain way, and maybe you’re correct,
maybe you’re…it’s valid-, okay, does that mean our perception of the world is
invalid-no-, you can have two valid perceptions with the same logic that ( )[ur],
okay, that’s…that’s quite possible, you know that we meet people at work, -we
always give this example-, right?[lr]…of the…the person that you truly feel
that’s a bad person, according to your perceptions, this person is truly bad, and
everybody in the office should understand it the way you understand it, if
anybody…if anybody had any brains, they would also see that this person is
really bad, and then you run into somebody who thinks this person is really
good, and they can give you good reasons why they think he’s good, and then
you a…you wanted to talk about the same object, or you hear, if you travel, you
can, if you travel like to Asia, and you read Asian newspapers about something
that happened, like I was in Thailand when Tiananmien [ur] square happened,
and the Thais are very afraid of the Chinese, so the whole thing in the
newspapers was quite different, you know, the whole perception of that event
was completely different, some…it’s quite possible that you have one event,
called a person, and that two different people can have totally different
perceptions, one person can be, one can see this being (…)[ur], as a…as a
tantric deity, valuable, and another person can perceive this being, as a…as a
teddy [ur], argumentative person, and…and they’ll swear that that’s what they
are, and they…they’ll struggle to…to…to say that that’s the way the person ( )
[ur], actually the person is just being forced by their past karma to see it that
way, the person who is seeing that person as ( )[ur] is forced equally to see the
person that way, a person is empty, that’s one of the meanings of emptiness, the
world is the same way, a person is a little microfied, the world is a macrofied, it’s
very possible that different beings have totally different perceptions of the same
object called our world [ur], so we are gonna go through how Vasupandru sees
the world, okay, it…it…

END OF COURSE 8 CLASS 2 PART 1




COURSE 8 CLASS 2 PART 2
 …person (---)[ur] is being forced equally to see the person that way, a person is
empty, that’s one of the meanings of emptiness, the world is the same way, a
person is a little microfied, the world is a macrofied[ur], it’s very possible that
different beings have totally different perceptions of the same object called our
world [ur], so we are gonna go through how Vasupandru sees the world, okay,
it’s…it’s…some of the parts of it…it’s not important, I don’t think, you know,
whether there’s nine mountains of iron, forty minutes from here to the north, I
don’t know, maybe not [lr], you know…is there a realm called hell, is there a
realm called craving spirits?, you know, other realms you could go to, that’s an
important question because we are what?, [st: gonna to die], we are mortals,
yeah, I mean, we have to be concerned about these questions, you know, if
very…convincing arguments can be made, that it’s very possible that you could
have a perception called hell, right after the air stops moving through these two
holes, then it’s, we have to study, we have to check it out, so that’s basically we
are gonna go through that, it’s an important subject, it’s not just for…just for
some Buddhist scholarship, or study some ancient text that sounds weird, you
know, it’s the…it’s a very important question of: as we die, as each of us must,
what will happen to us, where will we go, is this the only realm there is, does the
mind stops we have a long cross about that[ur]. So we are gonna study the
[b:Abbhidharma Corcha]…there’s another book, I’m gonna put in Tibetan, you
don’t have to learn it, someday you will, this won’t be on your homework, I
mean, I mean, you don’t have to memorize the Tibetan on your homework,
say…but you have to say the sounds, real loud, okay, say {Tarlam [rt] Salye [rt]
(2 times)}, okay, {Ta} stands for {Tarpa}, which means what?, [st: freedom],
‘freedom’, okay, {Mulcha} was a type of publications from ( )[ur], {Tarpa}
means…{Ta} is short for freedom, {Lam} is like [b:Lam Rim], what’s Lam?,
[st:path], ‘path’, so {Tarlam} is path to…[st:freedom] freedom, {Sal} means to lay
clear or illuminate, {Sal-ye} is an
“illumina-tor”, so you can say a ‘realm’, a realm is called a {Salye}, so it’s as if we
are blind people, let’s say it’s dark outside, we’re trying to get down the street,
and all Indian restaurants are closed[lr], and, you can’t follow the current[ur]
anymore, and you’re going down the street, and someone says…they bring a
flashlight, they bring a lamp, and they walk you down the street, and this is, by
this book, is an illumination of the {b:Abhidharma Corcha], the Abhidharma
Corcha is incode: {Nabo Nami Yeshela Wangishila Nima Lo}, {Nabo Nami
Yeshela} the five (---) [ur] the four, {Yeshela Wangishila Nima Lo}, and the two
will led number three, okay, so…and as a student I’m making you that you
memorize that hundred and fifty pages of that, and then someone will come and
explain it to me, and explain the meaning of it…by the time you get up to
about…the fifteenth century, you have people writing books about the ( )
[ur],because people can’t memorize the way you (---) [ur], so {Tarlam Selye} was
written by…[sts:[ur], [st: how would you translate the name, Michael?] I’d say
illumination on the light to freedom, or path to freedom, illumination of the path
to freedom, say {Gialwa Genden Dru [rt] (2 times)}, otherwise known as? [sts:
first Dalai Lama], First Dalai Lama, okay, he wasn’t the first Dalai Lama before he
died, but he got bust…it was like ( )[ur] Douglas [lr], {Gialwa Genden Dru}, he
was the first Dalai Lama, I mean the first of any of those lineages has to be
extraordinary, like the first Panchen Lama, that’s very extraordinary people, and
he wrote this text, [b: the Illumination of the path to freedom] which is a
commentary on the [b:Abhidharma Corcha], his dates are…I don’t know, what
are they?…[sts:[ur]], they’re depending on…fourteen seventy four? [sts:yeah],
they thought they were going to have a Christian name, [lr],so {Gialwa Genden
Dru}, Gialwa means…Gialwa means Victor ‘Victorious One’, and it…and it refers
to the Buddha, so Tibetans never call the Dalai Lama ‘the Dalai Lama’, they say
{‘Kundun’} which means ‘the presence’ or like Gialwa meaning the victorious
one, meaning victorious Buddha…
{‘Gialwa Rimpoche’} precious victorious one, or something like that, they never
call him Dalai Lama, that’s a Mongolian name, that was given later, so, he wrote
the book that we are gonna study, we are gonna be studying selections from
that, that’s never been translated, and…and we’re translating the readings, you
have it in your readings I guess, it’s a very nice commentary to the…to the
Abhidharma. Universe is made out of three parts, according to Buddhism, okay,
say {durkham [rt](2 times)}, {du} means ‘desire’, {kham] means ‘realm’,
{durkham } is the desire realm, okay, the desire realm, it’s the lowest of the three
realms, it’s where we are presently caught, okay, we’re in the desire realm,
‘dukham’, okay, (---)[ur] dukham, I think because of all the objects that are very
desirable, [lr]; say {sugkham [rt] (2 times)}, {sug} means ‘form’, {kham} means
‘realm’, sug is defined as colors and shapes, basically, it can also be a more
general ( )[ur] referring the objects of the senses, and here it’s mostly, visible
form, okay, {sukham}, [st: form realm], yeah, form realm, and then the
{sugmekham}, say {sugme [repeat]}, {kham [rt]}, {sugmekham [repeat]}, okay,
{sug} means ‘form’ again, {me} means what?, [sts:no] ‘less’, okay, formless realm,
okay, {me} means ‘not’; so formless realm, {sugmekham}, so those are the three
realms, of…of samsara; samsara means…it’s a general word for suffering
existence, there are beings who live, but don’t live in these three realms, they’re
out of samsara, they don’t suffer the way we do, these three realms are…are
defined by suffering, I mean, basically if you’re in one of these realms you are
suffering, if you’re not in one of these realms, you’re beyond suffering, you
would be out of suffering, so this is…to be in this place, or to be a being who
lives in th…to be either the place or the being who lives in the place is to suffer,
you know, [st: so samsara is synonym for universe cause it’s said it’s what it’s
causing the universe?], -not really-, when you say samsara, it means suffering
like in the sense of…basically, it’s defined as having       ( )[ur] it all, to be in the
nature of having ( )[ur] it all, when you escape samsara, or you reach nirvana, it’s
not like you have to run to someplace, it’s actually a change in your being, and
then you’ve escaped the cycle of life, so…but that’s a long story, we won’t get
there, okay [lr], basically, these are the three, the three realms of existence, in the
first class we had back in January, we described, the first two of these realms, so
I’ll go over them really quickly and review them, and you will go after the new
realm…by the way, we also need to take a brake in the middle, cause it helps
you concentrate, towards the end of the class, which usually drags on, okay.
{du} means ‘desire’…yeah, desire stands of…the first Dalai Lama explains it as…
as a special kind of desire, desire meaning…what do you call it?, like a desire for
food or sex basically, the two main concerns of a being in the desire realm, or
specially ours; …we live in a realm which is almost defined by the food and sex,
very gross physical sensations, and the {du} here can also refer to all the objects
of the senses, sometimes basic, those are called {du}, so we are in a very gross
realm, where a lot of our life is spent looking, smelling, hearing, being attached
to those objects, and we…we get attached to them, we struggle with other
people in order to get them, we struggle with other people to get away from the
ones we don’t like, there’s almost all defined by desire of the objects of the
senses, very much of our existence in this realm is defined by some kind of
desire for nice physical objects, and…and then wanting to get away from the
objects we don’t like, we are struggling in a sea of physical objects, and our lives,
and our conscience in our lives, are mainly defined by those desires for those
objects, and we have that, that’s why we are in the {Dukham}, it’s very
interesting to…to say, why…why are they called realms?, you know, I mean,
when I say realm, what do you think of?, would you think of the king’s realm,
like king Arthur, so I know, when I think of the three realms, it’s like if I read a
Buddhist book in English, and it says the three realms, well I always think: -well
okay, I’m in this realm, and it’s kind of round like a ball, and it’s probably a
border there, like a bubble, and if I break out I’d get into the other realm, and
then that’s probably like some kind of big bubble, and then if I could walk
across that realm, I could get through the next door and I’d be in the next
realm[ur], I mean you think of realm, I think that’s what ( )[ur] your mind,
when I…when I think of realm, it’s like a big encasing thing, and then I could
pop out and I’d be in another realm, and th…and mainly there’s trillions of those
realms, and how many?, okay, well Buddhism says there’s three, but how you
travel between realms, and what is the border [ur] between the realms, I mean,
in your mind, when you’re a kid, they said heaven or hell you thought of
something, maybe a big…a big wall like there’s some fishing books that describe
it as a big wall, (---)[ur] in another realm, I mean, how…what divides the realms,
what’s that point in (---)[ur], how can you travel to another realm you know?,
[st: your perception of emptiness], HMM!, you are like, [lr], it’s more like…these
are all suffering, these are all
a bad place to be, and the way you travel between them, it’s mental, and what it
is, is that your mind enters a new level of subtlety, like if you reach the point
where you became a very very, heavy duty deep meditator, and you were
meditating most of your time, you would slowly loose…you’ve seen these (---)
[ur] meditators, who actually they don’t eat much, they don’t engage in any of
the normal sensual pleasures, their mind is on what they would call a higher
plan, and they are existing in some kind of higher realm, and they don’t have
any real interest in food, they don’t care what goes to (---)[ur], you know, it’s not
interesting for them, they are totally absorbed in this kind of meditation, where
their…their mind is at a very very subtle fine point, and they take that as the
important spiritual thing, you know, they spend their lives trying to reach this
level, where their mind is at a very peaceful blissed out, subtle existence, and
that’s, that…their mind, at the highest of that kind of practice, a very ( )[ur] kind
of practice like that, maybe one in a thousand people, one in ten thousand people
can reach a level in this life called the form realm, that is the form realm, their
mind is in the form realm, their body is in the desire realm, but they’ve just
crossed the border, and it wasn’t like going up a ladder, or getting into some
kind of airplane and bursting through, you know, they went to a different realm,
they are in a different realm, that’s what the realm means, if they could define
that further and get to an extremely subtle, a totally totally subtle realm, where
they have no attachment, and no interest, even in any of the objects of the
senses, nothing, they would reach a realm called the formless realm, mentally,
their body is still in…in the desire realm, that’s how it, that’s what the three
realms are, they’re really just three different levels of caring about the objects of
the senses or being attached to certain objects mentally, they are very very
unattached by the time they get to the formless realm, their mind can be in that
realm, does that…and they mistake that for nirvana, they mistake that for a
goal, because it feels very good, you know, it feels very good…

End of course 8 class 2 part 2




COURSE 8 CLASS 2 PART 3
…Does that? …and they mistake that for Nirvana, they mistake that for a goal,
because it feels very good, you know, it feels very good, what’s happening to
your body and your mind that’s in those realms? [sts: it’s deteriorating], it’s
deteriorating, by nature, it’s always deteriorating, at the moments like the
moment that goes on, even while this person is sitting in his meditation, on this
extremely subtle level, sooner or later they have to come down, they have to
poo, they have to eat, they have to walk here and there, you’re stuck in this
realm, I mean they are stuck in suffering anyway, so from a causal point of view,
meaning, no matter what kind of meditation if you get into, it wo…it’s just like a
mindless meditation, your body is still here, and you’re still gonna suffer, and
when the day comes to die, all that nice pretty, meditation stuff, doesn’t mean
anything, and even if handsome or smart, or intelligent, or good meditating
people, they’ll still get arthritis, and they’ll still get stupid, and they’ll still loose
their hearing, and th… eventually, die, and then, and then where do we go from
there is another thing, so it’s not a… to travel between these three realms is no
big deal, you mind as well staying around, where you can study, and think
clearly, and try to get out of this three realms, it’s a different story, so all three of
these realms are suffering and you have to be careful not to get stocked into
thinking, and it’s just logical, you don’t have to be a…a genius, you know, while
you are in meditation, your body deteriorates, and sooner or later you’ll start to
( ) [ur] into your body, and you’ll die, and, and it’s all meaningless, so we take
that as a dangerous…condition, yeah?, [st (---)[ur]], it’s a great question, it’s very
relevant, it’s very relevant[ur], we’ll talk about it, we’ll talk about it today, ahh,
desire realm basically has, ahm…we are gonna s…cut through desire realm just
for a second, so if you have a homework question it’s a [lrs], what separates
the…one realm from another, it’s basically the subtlety of yo…of your
consciousness, how subtle is your consciousness, you know, if your
consciousness is now unattached, or disattached, unconnected from gross [ur]
desire objects, you know, food, sex, job, stuff like that, and you cut yourself off,
your mind (--- )[ur], and then if you, if you can cut your mind off from desire, or
for all physical objects, (---) [ur], in the desire…in the…in the formless realm,
your mind…your mind would go to the formless plain, so…that’s why there are
( )[ur], that what separates them is relative subtlety of your mind, and the way
you move up each level               -within there is many levels-, is that you get
unattached to a new object, like suppose, at a very low level in the form realm,
you become unattached to smells and tastes, like, if you are attached to food,
you’re pretty much stock in the desire realm, okay, the minute you overcome
that, and you’re no longer much attached to food, your mind is pretty close to
reaching the fo…a form realm sort of attitude, is it a great goal?, no, and that’s
wha…we’ll talk about that later…is it a great goal to be a god[ur], not[lr], when
we yeah, and it’s a… it’s a modern problem that we don’t (--)[ur]…but that’s
another thing, so…{Dukham}, {Dukham}basically has…you can divide it into
twenty different sectors, okay, twenty…twenty different parts of it, of the
{Dukham}…starting from the bottom there are, they’re eight different kinds of
hells, hells are basically divided into cold hells, hot hells, can I show them to you?,
no, did the Buddha ever take anybody there?, yes, the wheel of life is painted by
a student of his[ur] of the Bud…Buddha, he took him to the…to the hells, he
didn’t live in hells, the Buddha…under certain conditions, a person can take you
there, much like ( )[ur], was taken by ( )[ur], it’s very interesting, because the
descriptions are extremely similar…so we’ll get into that, we’ll discuss why it’s
possible that they exist, we don’t…in Buddhism, we’re supposed to be rational,
we are not supposed to accept anything that someone says, just because they
said it, I think [ur] I can be here and say there’s nine hells, you wouldn’t know
the difference…just…I’m supposed to be able to prove it to you logically that
it’s…that it’s…that it’s logical that such a place could exist, and we, we’ll get into
that…you don’t have to accept it at… otherwise…be aware that many, that all
great Buddhist…saints, or, or enlightened people have perceived this hell and
described it, but…but, we’ll go farther there, we’ll even try to… establish their
existence to some extent. There is a thing called a…a {Preta},[bd] in Sanskrit,
people call it hungry ghosts, I just don’t like the w…the word ghost, it reminds
me of Casper, you know, [lrs]right, I like to call them craving spirits, they’re not
just hungry, they’re thirsty, they have other problems, okay… but their, their
main…the main quality of them is that they…they’re craving something, they
have this thirst, this hunger, this dissatisfaction that drives them, can you see
them?, no, can I prove that they exi…and by the way, in Buddhist logic, the
existence of this is an example of something that a Buddhist can not get up and
assert, unless they can prove it…I can’t get up and say –Pretas exist to you-
unless I can give you some proof for it, okay, cause you can’t see this, they have
a physical form, they might exist in this room, we can’t see them, okay, it’s a…
it’s a kind of very subtle physical form, we can’t see them, we can, we can…we
can establish logically that they could exist, but I can’t stand up here and tell you
that, you know, there’s all this Pretas around, and you’re just stupid, and you
didn’t see them, you know [lr], it’s like, you have to stay in a realm of proof in
Buddhism,[bd]…animals, this is the first realm that we can see, and…and we’ll
go through that realm, I mean, we’ll talk about this other realms, during this
course, and the specific sufferings in these realms…westerners have this sort of
ahh, what you call it?…glorified at the conception of animals, you know like:
animal funny rabbits getting along with each other[lr]…and, you know, nice
whales communicating each other under water, and, dolphins, you know, and, I
mean that’s their conception of…of animals, the Buddhist conception of animals,
is a, horrifying realm of sheer terror, that animals are spending their entire
existence, twenty-four hours a day, with no rest…of looking over their shoulder
for the next animal up, you know, that their whole existence is defined…they
exist only to be eaten by other animals, or to be destroyed by other animals,
their whole existence is this horrible terror of…of trying to get away from the
animal that is supposed to eat them, and everybody is in the food chain, you
know somewhere in the food chain you’re there, and you spend your whole
mean, just in there, trying to escape, and trying to stay safe, and they can’t,
and…and normally they are eaten by some other animal, or…or killed by some
animal, and then the ones who are…encounter human beings, are tortured on
top of that, and…and made to do incredible work, and taken advantage of, and
exploited and then finally killed, or else they are just raised and killed for their
flesh or their skin or their horns, or whatever it is, so in Buddhism it’s a very
depressing realm of doggy dog, and…and nothing romantic at all. Next one up
is humans, they divide humans into the four continents, and we’ll talk more
about that, we’ll talk about the four realms of human beings, and next we have
what they’re called…sometimes they call them gods, the Sanskrit word is ‘deva’,
the Tibetan word is ‘{Lha}’ [bd], and the capital of Tibet is…[sts:Lhasa], -Lhasa-
which some stupid British guy misspelled [lr],[bd], it’s really supposed to be
this…seriously, okay, it’s -Los Angeles-, it’s ‘the City of Angels’, okay, {sa} means
‘city’, or ‘place’, and {Lha} means ‘Angels’ and whatever, there’s two kinds of
{Lhas} in the world, two kinds of devas, the same word is used to describe
beings who are totally enlightened like this…this big Tara or female Buddha
here, totally in white and totally pure, totally (--)[ur], it used to be like us, studied
nicely, meditated nicely, and became a…totally different…outside of all the
realms, in a totally different place, that’s one meaning of {Lha} and you can call it
deity or god or angel, I don’t…I don’t know, I don’t think we have a grading[ur]
word in English, the other kind of {Lhas}, which are inside of suffering, and
they’re just another realm of suffering, so I prefer to give them a different
name…they are distinguished by spending their whole existence in some kind of
worldly pleasures, like a super Donald Trump or something, and…I prefer to call
them pleasure beings, you can’t see them, they exist in this world, but they exist
in a…in a higher place, it’s maybe like when you think of Greek gods, you
know, the Greek gods sitting up there, sending down rain when they feel like it,
you know, having these momentous struggles between each other, and then
finally dying from horrible deaths, that’s pretty much the existence of the
pleasure being, the word is the same as the word for this enlightened beings, but
they are totally different kind of beings, and they are worldly beings, so how
much does that come up to?…Oh! sorry, I have to tell you the six of them…six
different types in their desire realm, the form and formless realm are also
populated by plus[ur] and not by any of these other beings, okay, the form and
formless realm, are occupied by plus-also, but in the desire realm, which is our
subject right now, there are six different types of {sas}, so which is: six, ten,
eleven, twelve, twenty, okay, [st:(---)[ur]?], we’ll talk about it today, we’ll get
there…so those are basically…that’s the desire realm, that’s the structure of the
desire realm, okay, we’ll do, we’ll do form realm real fast, and then we’ll take a
break, and then you come back for the formless realm. This four levels of the
formless realm, as you go up, more and more subtle, so in th…what we call
{Samyen Dampo} which is the first level, has within it three different sections, but
{Samyen Gnyipa} has three different sections, {Samyen Sumpa} has three
different sections, {Samyen Shipa} has eight different sections; so the form realm
consists of how many…sections?, [st:seventeen], seventeen different sections,
okay, what’s the big deal, who cares?, okay [ls], intentiously because the form
realm is called ‘the result of meditation’, it’s called {Yigo Ngompie}, which means
‘this is a result of meditation’, which ( )[ur] occur that’s the why there are
seventeen different sections to the form realm, you know, what determines that
you’re gonna reach the form realm or not, it’s…all depends on…if you’re like
one of those people in India, like a Hindu meditator, you spend much of your life
in deep meditation, you overcame the desire for the objects of the senses, your
mind is disengaged, and dis…and not attached anymore, and you’ve reached
this ability, to almost simultaneously get into a state of deep meditation where
you have no awareness of the objects of the senses, no interest in them, and you
have no attachment, especially to food, or smells, or any kinds of…sensual
things, and you’ve reached this kind of meditative purity, where you are free of
that, your mind is in the form realm; then when that body dies, that mind in that
person takes…takes birth in the form realm, okay, in the form realm they have a
regular body of…but it’s a…it’s a very…like a wonderful kind of body and
they…

END OF COURSE 8 CLASS 2 PART 3

Course 8 Class 2 Part 4

…okay, in the form realm they have a regular body of…but it’s a…it’s a very…
like a wonderful kind of body and they live there for supposedly millions of
years, in those bodies, and…and they just enjoy themselves, they have
wonderful things going on, they have the ability to emanate objects, and then
enjoy them, like I could emanate a girlfriend, and enjoy all this girlfriends, and
then they could be [--ur], and then, [lr]…and it’s a mutual higher level, someone
else can enjoy your emanations, you know, you can say: hey, what’s your
emanations, you emanate this, and then…yeah, this other person can…so there
are all this levels of incredible ability to…to emanate things, and, and then enjoy
them, and other people can emanate things with your emanations, and you can
mix with him emanations, you can enjoy them with each other, and then, they
have this incredible ability, and they’re…that’s like a physical body, and then in
that realm, the whole place is defined by beauty, that’s why it’s the form realm,
the form realm is characterized by just being incredibly beautiful…I sometimes
think the Christian idea of heaven might have come from this realm, I don’t
know, you know, but hmm…unfortunately you don’t stay there permanently ,
we’ll talk about that, okay…
it’s a, it’s a kind of realm you get to by…by the power of meditating, because…
the power of that meditation in the form realm in your life before, causes you to
take birth in this realm, in the next life…by the way, you can only get to this
realm by doing very good things in your life, by having not…almost not done
any bad deeds in your whole life, and in fact, meditation at a certain level is called
“{Samaya}”, ‘a vow’, it protects you, it’s like a monks vow, or a boddhisatva vow
that you kept, and why, I mean, what is it about meditation that prevents you
from doing killing, stealing, lies, like the harsh words
[---ur], [ls], [st: you can’t do it], you get too busy, I mean, [lrs] if you are deep in
meditation, you can’t kill anybody, you can’t lie, and so just by default, so, so
actually in the [b:Abbhidharma] the fact of being in deep meditation is called the
({})[ur] because it protects you from doing bad deeds, so this people, who in
the…in this life, in the…in the life before, where in deep meditation much of
their life, and died that way, you know, died with your mind in…with that kind
of, imbued with that kind of a…of a peace, are…are born in this realm;…if they
don’t have…you know, if they were sort of disengaged from all those objects,
they get born on the first level of the first form realm…section, and then if…it
goes up up up up until you get up to here, okay, and those are all the…the
different levels. The highest level up here is called ogmin, I just bring that out
because there’s another ogmin, which is the…which is the pure place, which is
the Buddha paradise, and…so there’s a worldly ogmin, which is like up here,
which is the very high level on the form realm, and then there’s a different
ogmin, which is…which is a totally pure Buddha paradise; I don’t want you to
get confused, I used to get confused, I’m trying to anticipate that as you’re
studying more Buddhism, you’ll hear somebody like the Dalai Lama say: “Well
he came from ogmin paradise”, and you’ll say: “We’ll what’s the big deal, that’s
in the form realm”, and he’d say: No no no, that’s the other ogmin, okay, so
there’s two…there’s two ogmins, that might be on your homework, okay [lrs],
the paradise is called… the paradise is…has an extra name attached to [-ur],
{ogmin tug tongkopa}, okay, and that means something like -very force of the
beauty-…[-ur]this refers to the beauty of the Buddha paradise, what’s the
difference between a Buddha paradise, and a regular or…form realm paradise?
[st: you don’t suffer], you don’t die, you don’t age, you don’t have suffering,
okay, this beings don’t have the obvious suffering of -that we have-, I mean,
they don’t go through getting cancer, they don’t go through a lot of the
sufferings that we go through, but they definitely, the story here is that you live
millions of years, a hundredth of thousands of years, and all you do is enjoy
yourself, you know, you can imagine by…in this very very high plane of mental
meditation, y…you enter that life with that same kind of mind that you had in
your past life, so it’s a very subtle state of mind, you’re…it’s like being in a
really good computer program, where you’re never coming out of it, you
know, you stay all your time just out of space, and everything is[lr] beautiful,
and you never have to come back to pii[ur], you know, or drink coffee[ur], [lr],
you’re just living there, and…and everything is very beautiful, and you are
exchanging emanations with other devas, and you’re just enjoying, [lr], and…
and it…and it’s like this really great existence. Now something happens to them;
just before they die…like a few days before…for the first time, they start to age,
it’s like in the movies, when a guy ages, you know, in…in a few minutes, he ages
like a hundred years, and then falls apart into dust, or something like that, and…
that’s supposedly likewise to happen; in the process you loose the karma, it
wears out, the karma of having been so good in your past life wears out, and
then you’ve only got bad karma left, and so within a very short period of time
you start to get very ugly, and your face starts to change, your hair falls down,
you start to stink for the first time, you have transpiration for the first time, and
so the…the other devas what? [st:[ur]], they         [-ur] you, you know, they’re
like…they don’t wanna talk to you anymore, they don’t wanna, you know,
you’re in…you’re in this beautiful Club Med and now you’re in ogmin, and all
the [lr]…and, you know, you don’t belong there anymore, and…and they just
avoid you, and…and the mental suffering that comes from those last few days,
is supposed to be much worse than the pleasure of all the…all the hundreds of
thousands of years before, in…packed into a few short days, is the suffering of
being rejected by all…everybody in that paradise, and…and you just sit there,
and get old, and start to stink, and people annoy you, and run away from you,
when they see you, and is…just some kind of suffering, since you’ve used up all
your good deeds, and we’ll talk about it some time, I mean, just to have a
perception of this room, for the length of this class, requires an incredible
amount of good karma, I mean, it requires trillions of events, happening at once,
mentally, in your mind, to sustain, to maintain this appearance of a room on
sixth street [ur], that you are studying Dharma in…trillions and trillions of good
karmas that’re going off, for you to stay alive in this room in the next hour or so,
and hear a Dharma teaching, and you’ve been using them up like that…they’ve
used them up like that, and then, and then they have none left, and they…and
there’s this quote [ur] in the scriptures where they go…they go straight down to
hell, [lr], and there’s no other choice, there’s never really, you know…ultimate
path, just by the sage of using of all your good karma, you are using off
tremendous amounts by being [-ur], hopefully if you dedicate it by the end you
get back more than that, I think, yeah? [st: you said that you had to have very
good karma…[---ur], yeah, right, cause there’s three levels of maturated [ur]
karma, one is in this life, one is in the next life, and one is in all lives beyond that,
so you had to be in the bad karma of the third type, [st: so you referred to the
life just before being reborn in the form realm-formless realm- form realm],
yeah, ahh, no, that karma was probably very excellent, the karma of
 [---ur], was definitely good, that’s the…that’s the form realm, I think I’ve [---ur],
so you have a causal form realm, and you have a resulting form realm, what it
means, is, the state of meditation that you engage in, in this life, is the cause of
that realm, and then, because your mind is in that realm, as you die, you transfer
over into that realm, and you take on a new physical body, but your mind is still
in this beach state of
[--ur], of meditation, and you, and your existence is very subtle and very
enjoyable, yeah? [st: what is…what is, where’s the realm where you [---ur], and
study Dharma, and everything is Dharma, is that… what paradise is that?,
normally they say that the human realm, [ur] all desire realm, [---ur] because we
have a very [ur] mix of suffering and happiness, like we have enough suf…
happiness to imagine what it would be like to be in a real paradise, you know,
we have some, we are allowed some glimpses, of what it would be to be truly
blissful and those are some kind’a pre…like a pre-sight of what paradise would
be like; we can imagine, in our realm, people like you and me can imagine
paradise, we can imagine how it would be like, so we have, on the one hand, we
have enough… of that part of our life, that we can imagine, and work to this
paradise, but on the other hand, we have enough crap, you know, we have
enough bad things happening to us, that we can definitely want to leave this
kind of existence, so they say that the desire realm is an excellent realm to…to
study Dharma, cause on one hand you can get some sense of what bliss would
be like, and on the other hand, you definitely know what, what…how bad life is,
and, how everything, eventually deteriorates in this life so you can [-ur]it
 to the extent, two quick questions, and then we take a break, we’ve got two
classes in one [-ur],[st1:isn’t there enough suffering in the form realm in those
final moments that other beings witness, that they could say, this is really awful I
don’t wanna be suffering that] they don’t get it, I mean, go to a football game,
with fifty thousand people, [lr], go to a Dharma [-ur] I don’t know how many
have [---ur], it’s just the fact that humans are blind to their own conditions, and
they refuse to, I know it, and I want to cry[ur],you know,[---ur], [st2: isn’t that
possible that some great Buddhist meditator, meditate so hard, that he ends up
in a form realm, and doesn’t go to hell afterwards?, that’s the…] A Buddha?, [st:
no someone…] some great being?, possible, it’s possible, [st2: someone who just
spent most of his life in Buddhist meditation, that, and…so it is possible to not go
to hell to someone that just…], remotely, they say that’s pretty much…walked in
[lr], one more, [st3: I want to restate my question, they said that this paradise is
where you go when you’re not fully enlightened, you… everything is Dharma,
and you study that], when you become a…when you reach a…when you reach
a certain boddhisatva level…you can reach a paradise like…you can go to a
paradise like that, and study with the Buddha, is it like you get in a plane and you
go to this place, and, you know… ‘no’ it’s not like that, it’s all taking place
mentally, [st: at samsara [ur]], yeah, you are in the desire realm, he is in the
Buddha paradise, how’s that?, [lr],[st: what do you mean?] it’s the emptiness of
that paradise, you can not experience it as a Buddha paradise, you’re not capable,
you are experiencing it as a very cool place where this Buddha is talking to you,
you know, but the Buddhas experience it as a totally different place, I mean it
applies to the story of History, okay, different people could have totally different
perceptions of this…of this room[st: it’s not on [ur]the form realm, it’s not], and,
and you can be sitting in there with a Buddha, and he’s experiencing it as a
Buddha paradise, and you’re experiencing it as this lousy little, you know, room,
[st3: I just wanted where it was classified, that’s all] Ohh!, definitely outside of
samsara, but you, it’s a big debate in the monastery, we debate this hours and
hours, if you’re a boddhisatva sitting in a Buddha paradise, you’re not in a
Buddha paradise, cause you can’t experience it as a Buddha paradise, you don’t,
you’re not enlightened there, so that’s not a contradiction at all, that’s what I
started at saying tonight; two different people can have two valid perceptions of
the same object which are totally contradictory, in fact, that’s the way we live,
because of a lot of concepts in the world, because of the different perceptions of
one person, of an object…I have taken by …

End of Course 8 class 2 part 4

COURSE 8 CLASS 2 PART 5

…I have to take a break, so we are going to do the formless realm very quickly,
say {Namkataye[rt], Namshetaye [rt] Kianme [rt] Tite [rt]}, okay, those are the
four levels of the formless realm, okay, I think its boring the formless realm, [st:
[ur]], yeah, even more subtle than the form realm, so in this life, you know, if a
person who can regularly put their mind in the form realm, is rare, a person who
can regularly put their mind in the formless realm, is extremely rare….[---ur],
anyway, it’ll be someone who can put their mind in that level of meditation
where they are totally disengaged from all objects of the senses, and even from
the very very subtle desirable objects, and their…their mind is at a very very
very subtle level; and that subtle level, after you die, if you can maintain it, then
you take birth in the formless realm; Where is the formles realm?…I mean
basically, wherever you die is where you enter the formless realm, okay, there’s
no place, cause…because, as the books, as one book says in sanscrit [---ur], we
can say that the form realm is at a certain level above this world,or something,
but, in the formless realm, there’s no place, wherever you die, you take birth in
the formless realm, and that’s where your formless realm is , and the beings
there have no…bodies, okay, they have no bodies, they are just minds, and we’ll
talk about it. How do you think you can get to four different parts of the
formless realm, if you wanted to get to formless realm number two, how would
you get there?, [st: different levels of[-ur]], yeah!!, different levels of meditation
in this life, so I mean if you’ve gonne to the second level of formless realm [-ur]
in this life, and then die, if you could maintain something of that state of mind,
you would be…your mind would take birth in that second level of the formless
realm. What are the names of these?…these are the resulting levels, okay, these
are the levels where you go after you die, there’s four levels of meditation
before you die, we’re not gonna worry about it, okay…{Nanga}, {Nanga} means
“space”, {Thaye} means “limitless”, so this first level is called ‘limitless space’, and
it gives you some idea of the…of the state of mind there, it describes the state of
meditation there, it’s a kind of samadhi, and it is called ‘limitless space’, {Nungshe
Thaye}, here’s the same word ‘limitless’, and {Nungshe} means “consciousness”,
or “awareness”, so what’s the difference between ‘limitless space’ and ‘limitless
awareness’, I don’t know, I suppose you’ll know, if you ever get there okay…
{Tianme}, {Tianme} means “nothing at all”, okay, “nothing at all”, but it describes
a kind of…a kind of concentration, describes a kind of spaced out state of mind;
by the way, this was also the name of the med…of a kind of meditation which
was…what do you call it…it was a monk from China in the eighteenth century
called ‘Vashang’, who came to Tibet, and tried to teach a meditation called
‘Tianme’, he was a proponent of a meditation called ‘Tianme’, and this is not for
this class tonight, but just that you know, there’s a word called ‘Tianme’, and that
was the meditation that he said people should do, and it was to sit down and put
your mind on nothing at all, and it, if you achieved it at some point, that was
emptiness, and you had achieved nirvana, if you could thing of nothing at all…
there was an Indian master called ‘Karma Siva’, who debated him, in the court of
the king of those days, and…that viewpoint, which is pretty much what would
just get you to this realm, was banned in Tibet, and he was sent home, and he
never came back to Tibet…that idea that you just sit in meditation…sit down and
meditate on nothing, and that that’d be some kind of important spiritual goal,
while your body clock is ticking away, and you’re gonna…as you die, it’s gonna
drag you back down to the vinaya realm, and you’ve got to die on that, I mean,
big deal, you know, so… it was rejected by the Tibetans, after hearing each
viewpoint debated for a long…I think it took a couple of weeks tough…so don’t
do the {Tianme}okay?…
{Sitsey}, {Si} means “cyclic life”, it’s a synonym          for samsara, {Si} means
“suffering existence”, {Sitsey} means the “peak”, peak level, in other words, of all
the levels in suffering existence, this is the highest; there’s a very common
phrase in the scriptures that says: ‘All the way from being in hell, upside down
on a chain, hung over a pot of boiling steel, and all the way up to this very very
rarefied mental state, that’s all the same’, there’s no difference, everybody’s
suffering, it’s not a big deal whether you’re…just got into a firing car accident, or
you’re sitting quietly in an ashram somewhere, and meditating on {Sitsey}, and
your mind is at a very subtle level, your state is all the same, you’re suffering,
you’re suffering equally…so don’t get caught, don’t get caught by that idea that,
to put your mind into that level, and stay there while you are getting old and
dying, it’s…you might as well be in hell, it’s the same thing…it’s the same kind of
suffering, of aging, and dying, we actually want to find some practice that can
get us out of that, and it’s not just putting your mind in, on…focusing on
nothing, or watching your thoughts go by, or something like that, okay, [st:[---
ur]], I don’t know Zen, you know, I…my impression is that it’s…it’s really good
to learn to concentrate, and then, as certain good students are doing, go get the
theoretical bases behind…behind emptiness and everything else, and then use
them together, you know, I think that’s okay, I think, if it’s only thinking about
nothing, or if it’s only watching your thoughts, then you can see the results, I
mean, th…this is where you’d go, this is the result, and it’s in all of the scriptures,
it’s described like that, in the…in the original scriptures, this is from, you can
look it up in sutras, you know, and it’s that state of mind, that just blocks
anything out, so you try to think about nothing, it does not perform the desired
function of bringing you to nirvana, of reaching the escape from suffering; it’s
just another…it’s a very subtle form of suffering, -(name[ur])-, [st:yes I have a
question, [---ur], yeah they are,[st:[---ur], excuse me?, Oh!, by the way, the only
one you have to get to, is the first, is the incidentary, form of the first level of the
form realm, and what I mean is, your goal, as a Buddhist practitioner, who needs
to see emptiness directly, in order to free oneself from suffering which is the
only way, you can only see that, based on the platform of a certain part of the
first [-ur], so yeah, you do have to learn to get up to that mental, you won’t
be…you’ll be disengaged from objects of the senses, and you won’t have much
attachment to that, and you’ll be able in meditation, you will be just like in our
country, as an incredible ability to meditate, and you would…actually your
mind, on the platform of the first form realm level, -introductory part of the first
form realm level-, can be focused enough to see emptiness directly, if you can’t
get your mind up to that level, you will never see emptiness directly, if you don’t
practice daily, you’ll never get up to that level, so, it’s very simple, you never
want to see emptiness directly, don’t meditate daily, [lr], which is the date [ur] on
most of us, you know, and you…and you say –we don’t have time-, or…or
some excuse, and the day you’d die will seem like ridiculous instead, you know,
actually, the only activity that is very meaningful is to try to do that…if you have
to dedicate some valuable time for doing nothing [ur], to get to that level in
meditation to where you could see emptiness directly, you must do it at least,
like an hour a day, if you don’t, there is no chance, you’ll never see emptiness
directly, you’re just locked by yourself…so very important to get in there, but
more important is to do it as a practice, see, if what all you wanna do, is clear
your mind out, and think about nothing, the result of this is {Tianme} or {Sitsey},
or some other name like that, [st:[---ur]…the meditation that we have to do
every day, is, {Tianme}], no, it’s way down to the form realm, first of all, it’s form
realm, subject [-ur],[st: but, but what would be the [-ur]]
no use to [-ur] to {Tianme}, not very at this point, I mean, sometimes people
would do it, in order to just hold their concentration, with a practice called
{Deate}, and I mean jump to one level, go to the next one, skip down to, go back
to it, just to prove that in you, you have the ability to concentrate to those levels,
[st:but then what[---ur]]… if the kind of a meditation where you bring your
mind up to the first form realm, [---ur], [st:[---ur]], oh!, long story, we have a
long story, [---ur], there’s a monk from this place [---ur]
[cut]
Hmm…We started last night, we are going through the whole lot[--ur], it’s
{Karmapa Siva’s[ur]} presentation, [---ur], [st: do the correspondence courses…
[---ur]], he says that we have it on the correspondence courses, if you’d like, if
you want to take it between the classes or something, get the papers, and then
go through it; correspondence courses, does not, absolutely not [-ur] as a human
being, and our lineage says that, it could…it very much discourages that kind of
thing, but I think in America if you don’t, you know, there’s no choice, and if no
one is going to have that course in the next five years, and you might die in
between, you know; you might as well. [st:Michael, what is the relationship in
those, do you through steps from one to another, or…] Ahh!, these are four
results, four levels I wish you can take birth, your mind takes birth, in this same
[ur] body, if you meditate on four kinds of meditations; I’ll give you the name, I
think this is all in the homework, okay, that’s how you people pay attention
towards the end of class [lr]; not conceptual, and not non conceptual, okay, [bd]
it’s called {dusheymin-dusheymingmey}, it’s that first level formless realm
meditation, in this life, your body is in the desire realm, and your mind is in an
extremely subtle level called not conception, and not non conception either,
yeah?, [st: so, this realm, if your body is in…your physical body is in the desire
realm, so this going [---ur] all Buddhist practice, but you’re not supposed to be
exactly [ur], or you can just keep beyond it and…] there’s no need in Buddhist
practice to go, to get you out and into this realm [ur], [st: so you can actually I
think put enlightenment without ever going to this realm] yeah! [st: within your
practice] yeah! [st: and you’re not…okay] yeah!, to get to the first of the form
realm, {karlo} meditation, [st: so it’s not like it’s a…], no it’s not a goal […for
living…I know not a goal, but like a stage to go through?no?] no!, there is some
practices where you skip between in these two practices meditating, sort of build
up your meditation muscle [lr], [st: so this…so this meditation this dogmas [ur]
are not meant [ur] Buddhist meditations], they are, I mean, mostly they are
practiced in India by deep meditators, [st: so what would be the Buddhist…]
Buddhist describe it: if you want to get to this realm, and suffer there this is how
you…[lr], well it can’t be covered all in all [ur], you know, otherwise you might
have take [-ur], you know, I heard the formless realm was really okay, you
know, [lr]…if you meditate on this, this is a causal meditation, in this life, and this
is the result, the state of mind, in the next life, if you…if you use this kind of
meditation, you’ll get born here, your mind will be there when you die, so you
get from this meditation you go to limitless space; now fortunately…

END OF COURSE 8 CLASS 2 PART 5
Keith H. Emmons
Consulting services for nonprofits and charitable organizations
21536 Locust Drive, Los Gatos, CA 95030
      Keith_Emmons@post.harvard.edu
      Telephone: 408-353-1246
Geshe Michael Roach
Course VIII: Death and the Realms of Existence