Занятие 1

[Говорящий 1]
I've often told the story of meeting His Holiness' teacher in a train station in India, and he asked me what I studied, and I didn't remember. And I was just trying to prevent that with your own students in October, don't forget. Say, Gila Dik.

Gila means Gila, not means Uttara Tantra, right? Gila is the short name for the Uttara Tantra in Tibetan, Gila. Dik means commentary.

It comes from Sanskrit, Dika. And the author of the Tibetan commentary has chosen to name his book Gila Dik, which means Dika on the Gilama, which means commentary on the Gilama. So if somebody says, what's the main book you're studying for your class?

You can say, I'm studying Gila Dik. Gila Dik. Gila Dik.

Gyaltsabde. Oh, Gyaltsabde. Say, Gyaltsabde.

Gyaltsab means, what do you call it? Regent. It means the person to whom the crown gets passed on to when the king goes away.

Okay, so Jetson Kappa, before he passed away, he passed on the lineage to Gyaltsabde. That's his right-hand man. Whenever you see a painting of Jetson Kappa with his two disciples, the one on his right, which is your left, is always Gyaltsabde.

So Gyaltsabde means, J means the great of the Lord, like Jetson Kappa. And Gyaltsab means Yuga Raja, young king in Sanskrit, which means the regent. So Gyaltsabde is the first holder of the throne of Jetson Kappa after Jetson Kappa passed away.

And basically the thing with Jetson Kappa and his students was, he would say, look, I don't have time to write a commentary on Dulamo, so you do it. You know? So you'll see that all the major commentaries done by Jetson Kappa's students, like the Abhidharma Kosha commentary by the first Dalai Lama, they are handling the places where Jetson Kappa was too busy.

He said, you take care of Dulamo, okay, Gyaltsabde? He said, yeah, I'll take care of it. There's an interesting coincidence here.

I'm sure it's just a coincidence. Gyaltsabde means regent. Gyaltsabde means the person to whom you hand over the kingdom after you leave.

And I don't know if you know, but we are in what's called the Kalpa or the Eon of Life. It's called Vimekalpa, which means we were in a fortunate time during a billion years of, there's this span of the world, of the universe. The universe contracts, explodes, destroys, and then it comes back into being.

And that takes billions and billions and billions of years. It's called Dongkao. Say Dongkao.

[Говорящий 2]
Dongkao.

[Говорящий 1]
Dongkao is like billions and billions of years in which the universe is empty. And then there's Chakgyal. Say Chakgyal.

[Говорящий 2]
Chakgyal.

[Говорящий 1]
Chakgyal means the universe starts to form. And then there's Nekal.

[Говорящий 2]
Nekal.

[Говорящий 1]
Nekal means the universe is stained for a while. And then say Jiggyal.

[Говорящий 2]
Jiggyal.

[Говорящий 1]
And Jiggyal means for billions of years it takes for the universe to die out and just reduce to dust again. So this whole process takes billions upon billions upon billions of years. And there's this sine wave like this of reality, I mean, going on during that time.

And only on one of the upswings, sorry, one of the downswings, does a Buddha ever appear in the world. Like only when things are going for bad. Like when there's violence in the world, wars in the world, terrorist attacks in the world, pestilence, plagues.

Then that's a good time for religion. That's a good time. People start wondering about life.

People start going to church again. And only during that tiny bit of time does a Buddha ever appear. And then a thousand appear at once, if you're lucky.

And that's called a Durme Kalpa. It's a kalpa of light. And a thousand Buddhas will appear on this downswing now that we're on.

A thousand Buddhas. Shakyamuni Buddha, the one who came to India 2,500 years ago, was number three. He was number three.

And the next one coming is Maitreya. So Maitreya is the coming Buddha. He's staying up in Tushita Paradise.

And he's called, what? He's a Gyatso. He's the Gyatso.

He's the regent. Before Shakyamuni Buddha comes to this planet, he turns over Tushita Paradise to Maitreya. And then he leaves.

So I thought it was sort of an interesting coincidence that Gyatso Jay, the regent, wrote the book about the regent's book. And people ask me how long would it take for Maitreya to show up. In Pabongkha Rinpoche's Lamrim, it says 49 billion years.

But there are other books. You see, there's an argument about Maitreya. And now I'm going to talk a little bit about Maitreya.

See, Maitreya is said to be... He was a bodhisattva during the time of Lord Buddha. He was just a plain old bodhisattva.

Right? He was one of the Nyerese Gemis, one of the eight great sons of Lord Buddha, bodhisattvas. And then he saw emptiness, and he started to work out the bodhisattva umis, the bodhisattva levels.

And it's said that he reached bodhisattva level number 10, and that he's a 10th level bodhisattva, and he's sitting in Tushita Paradise, and he's about to reach this world. He's about to come into this world. And then there are other books, tantras, secret books.

They say, look, oh, Maitreya, he was enlightened a long time ago. He was enlightened billions of years ago. He's already a Buddha.

And I guess what I wanted to say in this regard is that it's less than 500 years. The next Buddha is less than 500. And to be frank, each one of you is close enough.

You will be the next Buddha, okay? Like I can say that, you can say, yeah, yeah, you know, I'm just, I'm busy. You know.

But I'll be very honest. If you're on this cusp in history, if you're on this particular location at this particular time, I say quite frankly, and I'm not being, I'm not just trying to be poetical or something like that. If you just keep going at your normal pace at this time, you will be Maitreya.

You will be the next Buddha. Like, you're that close. You're extremely close.

You're extremely close. Each person here is extremely close. And you should think in terms of those, when you think about your life and you feel dissatisfied with your life, or you feel like you're not doing much, or you feel like, you know, just everyday life is too much of a struggle, you should stop that thought.

And you should say, how can I set up the world now for me? For me to come into this world, you see? You have to think, when you walk around Bui or Tucson or wherever, your house, you have to think, what can I do today to prepare the world for mine?

This is going to be my world to teach in. You will be coming to this world as the teacher, as Maitreya. And it's hard to believe, and you think, oh, you know, I'm busy, and you don't really believe it.

You think Maitreya's some guy up in heaven somewhere and he's got Chinese eyes for sure. And it must be a lot more advanced than me, or I don't see how I could be the next Buddha. But you will be.

And that's just the way it works. And I tell you that. And now when you go out into the world and you get, as you work, as you jog, or even as you're with your family, when you wake up, you have to think, what's the best way I can prepare the world for me?

I have to come. I've got a job to do on this planet. I will be coming to this planet.

I will be coming to more than this planet. How can I, in my lifetime, prepare things? What can I do to do the best preparation for myself?

Because you will be coming. And that's the way it is. And you'll see it unfold.

And I can tell you, and you kind of don't believe me, and you think, somebody wrote an email to Elliot. I think they should likely leave a psychiatric examiner or something like that. Really.

But it's true. It's true. Now how can there be so many Martianas on one planet at one time?

Six questions of the king. This is not like a normal subject that's taught. But I love, I saw, I read them over again.

I said, God, we've got to put this in the course. This has got to be part of the course. So we don't have much time.

We'll go through them a little fast. But in my mind, they've got to be on, they're not a mistake at all, and they're not like some historical blip or something. They're really the whole essence of the Gilamas and the questions, the six questions.

So I'm going to read them. This is from a history book written by a historian named Taranaka, who did a big, one of his biggest contributions was to bring Buddhism to Mongolia. So all those who lived in Mongolia, it was really Taranaka who did most of the work.

Oh, I forgot, I wanted to spell Martiana's name for you before we get to the six questions. Say Jampa. Jampa.

When you become a monk, when they give you your vows, your first name is normally the first name of the person who gave you your vows. Normally the abbot is the one who gives all the vows and vows, and normally the abbot is elected for like a three-year term. So our abbot, when I was there in my early years, was named Jampa Danyan, and he got re-elected four times.

So for 12 years, every monk in the monastery who got vows was named Jampa. So I've made like a hundred Jampas when I was in the monastery. People say, I'm Jampa 72, you know.

The Jampa in hell is one of those Jampas, just so you know, Jampa moon. So Jampa means luck, Jampa means luck. It's the desire to give people everything they need.

It's the desire to give people everything they hope for. That's called Jampa. So his name, Maitreya, Maitreya means luck.

We talked about it in the yoga sutra, but Maitreya comes from a root, mit, which means to mix or to be friendly. And like Kalyanamitra, the old Sanskrit word for geshe, which means spiritual friend, means that. That came into Latin as being varied from mink, mink.

And then it means to mingle, or to get mixed together. So it means to be friendly or to mix with people. And Maitreya does just that.

Sometimes he's called Jangun. It's okay, it's okay. Say Jangun.

Jangun. Like some of you have heard people, Tibetan mamas with the word Jangun. Jangun means gentle.

It means the loving one, Jampa. Gun means protector, the protector. And in Sanskrit, it's Maitreya Nata.

So it's the loving one, the protector. But it means the protector. So you might see Jampa's name, Maitreya's name, sometimes in books, it's the protector, Maitreya, Jangun.

Sometimes he's called Mipham. Mipham means unbeatable. Undefeatable?

And that's a jitta. Like I had a diamond earring in a jeep. It means undefeatable.

These are different names that you might see used for Maitreya. These are all different names for Maitreya. I bought it so I could sign it.

I made it. By the way, it's good to have children here. So if any of you have children and you want to bring them, it's very good.

Okay? It's a good idea. You might, uh...

No, it's very good for children. So any time. Say Togme.

Togme. Togme is the sunless name in Japanese. It's called Togme.

Tog, as we mentioned the other night, is to strike an obstacle that you can't get through. That's called Togpon. And Togme means you just pass through it like winds.

Like the wind. Togme means, I like to call it a hard-knock survival. Just whoop and you're through.

So Togme means, you know, to pass through obstacles like air. And that's what Asanga's name means. Ah.

Ah means man, means not. Sanga means to get stopped trying to get through something. And his mind was so powerful that he was called Asanga.

Nothing could stop him. No problem could stop his mind. He just, whoop, go right through it.

His name is Mr. Akut. Lived around 350 AD. I just wanted to say that, something about his position in our lineage.

I think you know, you can split the Lamrim. All the teachers of the Lamrim, the Lammas of the Lamrim, can be basically divided into Gyachen Chöpa, which means bodhisattva, activity side of the lineage, and then Asamutadu, which means the emptiness side of the lineage. And this side of the lineage comes down from Lord Buddha through Manjushri, and then Nagarjuna.

Mainly. This side of the lineage comes down to mainly Prabhupada Kichwara, Chenrezig, and then Asanga. Or you could say Maitreya.

But it divides that way. So in one sense, Asanga, Arya Asanga represents the whole bodhisattva side of our Lamrim lineage. So he's looked upon as like the forefather of that.

You can also split all the high schools. You can split the high schools into Middle Way and Mainami. And there's a big deal called the inventors, you know, the two inventors.

Like there are only two people in history before Jatakapa that were considered so important in the world as to be considered like a second Buddha in the world. And they are Nagarjuna and Asanga. So Nagarjuna is considered the founder of the Middle Way school in modern times, after the Buddha.

And then Asanga is considered like the founder of the Mainami school. Which makes Asanga a Mainami practitioner, right?

[Говорящий 2]
Yeah.

[Говорящий 1]
Okay? He's not. He's not.

You know, he was predicted, right? He would clean up the mess about the second and third turnings of the wheel. He would clarify what the Buddha really meant and what the Buddha didn't really mean.

But in so doing, he clarifies the lower version of emptiness. Michael. So he's remembered for that.

So his name is attached to this side of the family. So that's two ways to look at Arya Asanga. How do we know he's an Arya?

How do we know he saw emptiness directly? There's a big debate of scriptures. You know?

And I've been reading some of the histories of Asanga. But some books say that when he got to Tushita, he gained... Say chugyun.

Chugyun. Chugyun. Chugyun.

And now chugyun. Yeah. It's a kind of samadhi.

It's a kind of concentration. When you reach this level, you remember all the Dharma teachings you ever had for all your lifetimes. Just boom.

And it's very noticeable. Like you start to recall stuff you heard three or four years ago. And then five years ago.

Then ten years ago. And then you can trace it back to the beginning of your life. Things that you were taught.

But you get some kind of deep samadhi where just everything you ever heard, like every sad course you ever heard, you can quote pages from it. And you know, people here, a lot of people here have pieces of it. You have hints of it.

Like just things pop in your mind and you're able to roll things off your tongue. You've got a little taste of chugyun. Some of the retreatants in three-year retreat were getting it.

It was very sweet to see. It was really powerful. There were people who didn't know Tibetan and then towards the end of the retreat they got two weeks training and they were able to just read it.

The sound. Like that, you know. And I felt like they were getting chugyun.

But it's a powerful sign and it comes, do you know what I mean? Jolam su. See, Jolam su.

Jolam su. Uh... Chur tse mok ch...

I'm sorry. Chur tse mok su... Yeah.

Chur tse mok... There's four levels to Jolam. There's four levels to the path just before you see emptiness directly.

When you reach the third one you get this kind of concentration where you can recall things. Or you're like super sensitive to dharma and you get it right away. Everything just flows into your mind.

People say that Arya Sangha got that when he stepped into Tushita practice. Which makes sense because he was able to hear it much better. But that also implies what?

Yeah, it implies he wasn't in Arya when he got to Tushita. He had not seen emptiness directly yet. And I believe that's the case.

Later, other texts say he went on to reach the first bodhisattva level and see emptiness directly after he was teaching for a while after he came back. And then most books agree that by the end of his life he had reached the third bodhisattva level. They say by comparison the Garjuna reached the first bodhisattva level and Maitreya in his current condition has reached the tenth.

That will be in your reading. You'll see some of the readings for that. But that's about how rare that is.

It's extremely rare. And that's the kind of that's kind of the amount of people who do it. So we call him Arya Sangha.

We never just call him Sangha. So whenever you speak about him to your students you should always say Arya Sangha. That is Papa.

I think Master is okay, but Papa is more rare. Arya Sangha. I know there's a little thing about Arya and Nazis and all that, but you can explain to people, right?

So I think that's Arya. I wanted to say one more thing. So we'll be studying Gyatso Je's book.

But also Arya Sangha, later in his life, he thought it would be good to write a commentary on Gyula. And so he did write a commentary. And it exists in Sanskrit.

We still have the Sanskrit, and of course we have the Tibetan. So I'll be teaching you a lot from Master Asanga's commentary and to what he heard directly from Master, from Maitreya. So you'll be getting Gyatso Je's commentary, which is based heavily on Arya Sangha's commentary.

And then, how do you present a 12-year course in 10 weekends? You know, we use the gyulama in the debate ground in ceremony. We use it, not a lot, but we use it on special occasions in certain difficult subjects.

We pull out a gyulama quotation. Partly God acknowledges it. We start quoting gyulama.

Like, gyulama is particularly known in ceremony in the best monastery in the universe for being effective in certain arguments. You know, there are certain places where gyulama really tells you the bottom line on something. So what I thought for this course is we pull out those parts.

And so you're going to get the parts of gyulama based on Arya Sangha's text, based on Gyatso Je's text, but pulled out from the places where if you were a monk in a ceremony monastery, you'd be arguing from gyulama. Because on those questions, gyulama is most powerful. So we're going to be pulling the course, we're going to be extracting the course out of where gyulama comes up in a typical Tibetan monastery most often.

With really powerful debates, especially about Buddha nature. You know, are you a Buddha already or not? What's the nature of the Buddha inside of you?

You know, and we'll be debating that a little bit. Okay, back to the six questions of the kingdom. And...

I'm just going to read them from time to time. Ram means a question mark. The king is beating this ESP question.

Can you hear me? Can you answer this question? The question is, somebody came up to Lord Buddha and said, bodhisattva, the word bodhisattva is a word for something else, right?

What is it a word for? These are, as you remember from the other night, the first two questions are about what? The wording of the Perfection of Wisdom sequence.

And the last two questions are about the meaning of the Perfection of Wisdom sequence. So now we're on the words, right? So somebody's asking Lord Buddha, you mentioned bodhisattva.

Is that a word for something else? Did you mean something else? What's that a word for?

And Lord Buddha says, chandusarma yantra, or jesu matong means don't even, don't even think that you can see a bodhisattva. There's no bodhisattvas in the world. You can't see a bodhisattva.

Somebody asked him, what's bodhisattva a word for? And he says, don't even think you can see a bodhisattva. Then they say, lengtapa dumaktya bhagavad-vigyuram means was Lord Buddha getting one of those non-answers?

Okay, we call them the 14 non-answers. Lord Buddha got asked 14 questions in his lifetime and he refused to answer. So they're proposing, like is that number 15 or something?

Why did Lord Buddha refuse to answer? Is this a pen? Actually, Ben did a Lungma Ten this morning, earlier in the class.

I said, are you suffering from me, and what do you think? Yeah, he came back with a question, which is a debating tactic, which is, you see, Lungma Ten means if he just sat there and refused to answer, he'd be telling us, you asked the wrong question. The question is unanswerable.

As your question stands, it can't be answered yes or no. Is Ben suffering from me? You can't answer that yes or no until the person says, ultimately, or conventionally, or apparently, or something like that.

So they're called unanswered questions. So the key first question is, when Lord Buddha refused to answer this question about bodhisattvas, or said you can't see bodhisattvas anyway, was he giving a new unanswerable question? And Master Sangha says, no, he wasn't.

He was just talking about the fact that inside you are empty. Meaning that bodhisattvas are empty. Is it really true you can't see a bodhisattva?

No. Is it really true you can't see a pen? No.

Ultimately, is it true you can't see a pen? Yes. That's all.

So he was talking about the emptiness of a person, of bodhisattvas. That's all. That's what he was talking about.

Second question. And... Lord Buddha was talking about some big bird.

He's got a wingspan of 500 yojana, which is 750 miles. Okay? What was Lord Buddha really talking about?

Okay. And the answer on the next page... He was saying, look, if you want to get into the business of dealing with emptiness, you're going to need a hell of a lot of good karma.

Your karmic wings have to be 750 miles wide. Or you can't even... You'll sit here, you'll get bored to death, and you won't come back.

I mean, it's not only that reason, but... But in general, to listen to emptiness, to understand emptiness, to give the right answer about the pen, to have the karma to do that is extremely rare. Extremely rare.

And you guys all have it. Last question. Last of the three questions.

Check this out. That's why I couldn't remember it the other night. When you see...

When you no longer see any sign of the mountains and the forests... Okay? When you no longer see any signs of the mountains and the forests, you will know you are close to the ocean.

What is the line at which you can see the signs? What is the line at which you can still see the signs? I'll say it again.

When you can no longer see any sign of the mountains and the forests, you know you are close to the ocean. What is the line at which you can still see the signs? Just take a shot.

Who wants to take a shot? What's he talking about? You want me to say it again?

What did I say? Oh, when you no longer see any sign of the mountains and the forests, you know you are getting close to the ocean. What's the line at which you still see the signs?

Close. Yeah, Chit Chok. Ah.

Is it Chit Chok? What's Chit Chok? You know what I mean?

What's Chit Chok? Chit Chok. Chit Chok, yeah.

Direct time. Yeah, which happens... Just before you sit next to her.

Yeah. In a minute. Like an hour.

Like the hour that you see a Venus directly, you reach Chit Chok. And specifically, you reach what we call Chit Chok Chero. Chit Chok Chero means big stage Chit Chok.

Like there's a lower stage Chit Chok, a medium stage Chit Chok, and a big stage Chit Chok. Lower stage Chit Chok is like two hours before. Middle stage is like an hour and a half before.

Chit Chok Chero occurs like the... That's the moment you see the energy nation. Are those three or four parts of Joram?

It's the three parts of the fourth quarter Joram. Yeah. Three parts of the fourth quarter.

Yeah. So, in Joram, when you get to big, big level Joram, it's just before you see a Venus directly. Would you still be seeing the signs?

Signs means in Madhyamika language, still seeing things that self-exist. Would you still see the signs? Yeah.

But you're getting close to the ocean. And that's the line. That's where the line is.

Like you're just coming out of the mountains and the forest, onto the beach, and you're just about to lay eyes on the ocean. Let's see what Arya Sangha says. Similarly, the answer to the third question is, Chit Chok Chero.

Chit Chok Chero. They gave the answer. They gave the answer.

It's exactly what Arya Sangha said. That was his answer to it. So it's seeing the pattern of origination.

Yeah. Last moments of Joram. Last moments of the pattern of origination.

Just before you see it. So Arya Sangha answered that one. Now we go on to the meaning.

This is a little harder. Let's see how you guys do. I fudged it the other night over here, because everybody looked tired and wanted pizza.

Not me, of course. What kind of question? I said the first question about the meaning of...

By the way, this is the last part of the class, so don't lose hope. This will be the last part of the class. But I say you've got to go back and kick ass at studying this stuff, or you're not going to make it with your own students.

This first class is a little hard. And... I said...

I require that you not only do the homework and quiz, but that somewhere in time, before the next class, you discuss this class with one other person. Okay? It could be on math.

It could be tricky math. You know. So now you've got three jobs.

You've got to prepare for a quiz, you've got to do the homework, and you have to discuss this class with one other person. I don't care. Save ten minutes.

But you'll end up doing it all. And it's really, really cool. It's really, really cool.

And then I'll... You'll get a quiz at the beginning of the next class. And you should finish all ten classes.

You know, the same old rules apply. You know that. Miss more than two classes, you don't get a certificate for this course.

And I don't want you teaching at the YMCA, because you won't know what you're teaching about. So, you know, it's really good if you can make all ten classes. Because now you have extra pressure on you to do...

You've got to teach people this. Because the last class is, like, a week before the YMCA happens. So you've got to be ready.

[Говорящий 2]
You did say, and I just want to clarify this for myself, that you missed a couple classes that we could use the tape...

[Говорящий 1]
Yeah.

[Говорящий 2]
...to make them up?

[Говорящий 1]
Yeah. It's okay. What about us poor folks who won't be in Arizona the whole time?

If you were in a barbarian land like Illinois or Indiana, talk to me. Talk to me. I mean, exceptions for a stranger.

Some people are flying to hell to hear his horrid, his ridiculous teachings. And if you... You know, talk to me about exceptions.

Well, no exceptions. But talk to me. That's the way to do it, right?

I said the other night, does storehouse consciousness exist or not? But the real question was, does storehouse consciousness exist in a material way or not? The king was more sophisticated.

Like, asking Ayasonga if storehouse consciousness exists is easy. Asking whether it exists really is a whole other ballgame, right? And it's a bad question.

It's a bad question. Does the projector exist? Is there a place in your mind that seeds are ripening and spewing out your reality?

By the way, it comes from a dot at the heart, smaller than the point of your knee. It comes from a tiny dot, Mishibetite, at the heart. It's spewing forth your whole universe.

There's a piece in your own heart, in the chakra in the heart, that is spewing forth every detail of this universe. As we speak. Does that exist?

Does the spewer exist? I mean, of course. Because we're here.

Okay, we're here. That proves it. But the king was more sophisticated than that.

He said, does it exist really, materially, substantially? What do you think Ayas understood?

[Говорящий 2]
It's a bad thing, but everything else.

[Говорящий 1]
He's very cool. I'll read it to you. It's a very cool answer.

It's a little complicated, but it's okay. Kunzotutsesuyu. The answer is kunzotutsesuyu.

In a deceptive way, in a deceptive way, it exists substantially. In an apparent way, it really exists. That's a cool way to get out of it.

It's about what Nen said. It's about the same thing. Dundambe rikshiki dunme.

Dundambe rikshiki dunme. In an ultimate way, rikshe me. Which means what?

There's no state of mind that exists ultimately. In a deceptive way, in an apparent way, it exists substantially. In an ultimate way, come on.

There's no thought in the world that exists that way. Are you asking me for it? He gave a really good answer.

It's exactly what Ben said when he said, are you talking about the most conventional or ultimate? Now, you guys are going to be able to explain that to a plethora of people in the audience. If they can get to the projective part, is there a part of your mind that's projecting this route?

Yeah. Is there a part of your mind that's projecting everybody in this route? Yeah.

But are you also projecting that projector? Yeah. Is there any part of your mind that's not being projected?

No. Come on, what are you asking that for? That's what I just understood.

So you can explain that to people. I think what's really important, what's really, really important, don't leave people with some philosophical bull. Don't leave them with that.

Say, what's this got to do with anything? Well, when you walk out of this room, and you go over to 4th Street to get your Mexican dinner and lunch after this class, and the guy spills coke on your lap just before going back to class and teach the other people, right? You've got to think about the projection.

You've got to think about the projection. You know, I'm projecting this incompetent because I've been incompetent to others. And if I get mad at his incompetence, I'll come back tomorrow and get another coke spill on me.

So, I'm going to help him clean it up, and I'm going to be calm, and I'll go back and explain to people about projected coke stains on my lap. And that's the point of talking about projections. That's the point of talking about projections.

I mean, you've got to take people to the next step, right? I think that's what distinguishes ACF from other presentations. Sooner or later, people get tired of this intellectual b.f. about, oh, everything's a projection, or not a projection, or isn't this, or that. It doesn't matter. But if it's applied to your real life, if you can clean up your world by taking a sponge and cleaning up the coke, then it's worth it to go through all these classes. Then it's worth it.

No more irritating people in my life. That's a holy goal. That's worth everything.

And that's really what people want. Last question. No.

How many of you... Oh, that was slow. That was slow.

Sorry, we're going so slow. I'm like, gee. It happens.

Uh... Chit-pam jayi mo-o-ni me-pa-so-me Kang-o-ni me-pa-yo mo-o-ni me-ta-am Lord Buddha said that all things... Lord Buddha said that no existing object has any nature of its own.

Was he also implying that not having any nature of your own didn't have any nature of its own? I'll say it again. Lord Buddha said no existing object has any nature of its own.

Was he therefore implying that not having any nature of your own doesn't have any nature of its own? That's a no-brainer, you know. Is emptiness empty?

Yeah, of course. Okay. I'll prove it.

I mean, you can get up and talk about emptiness and a certain percentage of people in the room will fall asleep. See, they're perceiving it as a boring, irrelevant, uninteresting thing. You know, somebody else in the room suddenly...

they suddenly grasp it after the tenth or hundredth time hearing it from Geshe Michael that this could be applied to that irritating person that they live with. You know, like something just dawns on them, you know. After all these years, you know, they're just talking about the person they're staying with.

You know, I could apply this to my own house, you know. My roommate is empty. I don't have to see them like this, you know.

I could see them as divine beings if I could just be more patient myself. You know. The fact that two different people in the room can get two completely opposite understandings of emptiness proves that emptiness is...

[Говорящий 2]
Empty.

[Говорящий 1]
Okay, so that's a no-brainer. I don't want to cut that line. Don't forget to bring it up to the way terms, Bill's Kokon.

This one's tough. Good place to start. Tomani ki...

Chittam je tomani tu ma chirpa shepe. Lord Buddha explained that it's not emptiness that makes everything empty. Lord Buddha said it's not emptiness that makes everything else empty.

And the question is who is it that doesn't make it empty and what kind of empty doesn't it make? Okay. I'll say it again.

I'll say it again. These are tough questions. This is a pretty cool keynote.

Lord Buddha said that there's nothing which makes emptiness empty. Empty. Who is it that doesn't make emptiness empty and what kind of emptiness doesn't it make empty?

Need it one more time? One more time. Lord Buddha said there's nothing that makes emptiness empty.

I'm sorry. I gotta change it. Lord Buddha said it's not emptiness that makes emptiness empty.

I'll say it again. Lord Buddha said it's not emptiness that makes emptiness empty. What kind of emptiness was he talking about that doesn't make emptiness empty?

What kind of emptiness does not make emptiness empty. Yes. And what kind of emptiness is not made empty?

Let's put it this way. What kind of emptiness does not make emptiness empty? There's an emptiness that is not making things empty.

There's an emptiness which is not making things empty. Lord Buddha said that emptiness doesn't make things empty. Lord Buddha said emptiness doesn't make things empty.

The question of the king was what's the emptiness that doesn't make things empty? And what's the emptiness that doesn't make it empty?

[Говорящий 2]
No.

[Говорящий 1]
Got it? What kind of emptiness does not make things empty? And what kind of emptiness makes things empty?

And what kind of emptiness that is not made empty by it? Emptiness means not made empty by it. You OK?

No. You guys OK? I'm not.

I'll say it one more time. Emptiness, said Lord Buddha, doesn't make things empty. The question of the king was, what kind of emptiness is it that doesn't make things empty?

And what kind of emptiness is it that it doesn't make empty? Now you see why people didn't include this in the letter of commentaries. I'll say it one last time.

Lord Buddha said, emptiness don't make emptiness empty. The question of the king was, what kind of emptiness was it that didn't make things empty? And what kind of emptiness was it that it wasn't making?

Before I lose it. Before you lose it. Before you lose it.

Let me see here. I've got to check it on myself. Dominic, let me check.

Dominic. No. When we talk about the emptiness that doesn't make things empty, we're talking, this one here is the perception of emptiness.

It's the mind that sees emptiness. Lord Buddha forgot to say, the mind that sees. He just said, emptiness doesn't make emptiness empty.

He should've said, the perception of emptiness doesn't make emptiness empty. So this one over here, the one that doesn't make emptiness empty, what Lord Buddha meant was, the mind which sees emptiness, doesn't make emptiness empty. The mind which sees emptiness doesn't make emptiness empty.

Doesn't make things empty. The mind which sees the emptiness of things, I'm gonna shade it over until you catch it, okay? You'll catch it.

The mind which sees emptiness directly isn't what made those things empty. Getting closer? So what's the next natural step?

[Говорящий 2]
What is the emptiness of things?

[Говорящий 1]
Not what's the state of mind. Okay? I'll say it again.

It's not the perception of emptiness that makes things empty. Now, where would I go from there? Now, the natural question between there would be, well, then what is it that makes things empty?

If it's not the perception of emptiness that makes things empty, then what makes things empty? The objects. There is no cause.

There's no cause. It's always been that way. It's always been.

He's the Aryan Sangha, the last question. And I'll state it from the text here. Where is it?

Chi me pa... I'm sorry. Nga rye chi me pe tsu ni ka ko pa ni no.

Nga rye chi me pe tsu ni ka ko pa ni no means emptiness is not something that didn't used to exist, and it started to exist because you stopped it. That's all. And that's what Tao Tzu said.

Come on. Everything's been empty for forever. Nothing makes emptiness empty.

Emptiness has always been empty. Okay? Aryan Sangha's like, come on, that's a trick question.

That's why Lord Buddha said what? What was the original weird quotation? It's not emptiness that makes emptiness empty.

Yeah. There's nothing that causes emptiness. Yes.

Okay. Okay, we'll go over it again. Rebecca's on it.

This guy found a car going on for a year, a three-year retreat. Lord Buddha makes the statement, it ain't emptiness that makes emptiness empty. The king says, what the hell was he talking about?

Aryan Sangha says, well, first of all, the first emptiness he mentioned was the perception of emptiness, was understanding the emptiness of the pen and the waiter who spills the coke on you. Okay? And that doesn't make things empty.

The mind that sees emptiness does not make things empty. Right. Because they've been empty always.

Always. Come on, man. We're talking about making emptiness empty.

Come on. Things have been empty all along. So the king clarifies the third question.

Alistair did it, right? God, we have two Aryan Sanghas. Three.

It's amazing.

[Говорящий 2]
Yeah? So emptiness is not a projection of your mind?

[Говорящий 1]
Well, of course it's a projection. Because it's a thing. To make him.

So wasn't it made by your mind?

[Говорящий 2]
You said it's not hard.

[Говорящий 1]
You debate it. I don't debate it. It's a good debate.

You take it home and debate it. That's the kind of question that, in a monastery, the teacher would say, keep that in mind, go to debate ground tonight, and cause a lot of trouble and let me know what happens. That's exactly the kind of thing you should take to your conversation that you have with someone.

And that's what the conversation should be. It shouldn't be, oh, why didn't Geshe Michael say it first, and then Geshe Michael said that. You should go to the controversies.

Why the hell are we saying that? Of course emptiness is made. It's a projection.

When an Aryan sees emptiness in the first moment of their direct perception of emptiness, where does it come from? Alistair. So the mind is making it, right?

So emptiness is made by the mind that perceives emptiness, right? Right? So when you do the same with emptiness, you make emptiness, right?

Wah, wah, wah, wah, wah. And then you get people, that's how you debate. We'll have a nice debate party if I am not mistaken.

So the trigger, the caveat, is the mind that sees emptiness, not emptiness itself. We'll stop there. Yeah.

[Говорящий 2]
There's literally a difference between seeing emptiness directly and perception.

[Говорящий 1]
Oh. We can do that. Cool.

I think that's a good place to end. Once again. On next class, second class, the one reason why I'm very interested in this text is all based on the seven diamond-like visions.

The whole text, the whole structure of this whole book is called the seven diamond-like visions. This is one of the only books I've ever seen that explicitly mentions diamond-like. And the whole book is debated, is dedicated, devoted to seven diamond-ish visions.

That's going to be the whole structure of the text. And just to see that, then I have a lot more faith in this text. So I think, you know, stick around for the second class.

The second class will start to go through the structure and the seven diamond-like visions. It's appropriate for diamond, not magnet. Yeah.

So the homework should be emailed out. I think you've got to email homework. So you've got to let...

Let's make a list of everyone that's here.

[Говорящий 2]
Everybody give me your email, okay?

[Говорящий 1]
Or your... Yeah, that's all right. Email, email, your email.

We'll email this. I'm sorry, I just had to get Dr. and all that. And then I doubly decided that the book had to be, which they sat on for six months, had to be edited in one week.

And that was last week. So that's where I'm going. Yeah.

Okay. I'm sorry to keep you late, but most of you know that's the way it's going to go.

[Говорящий 2]
He's making that for three weeks.

[Говорящий 1]
Yeah. Okay. You know, people on this day, they make big butter sculptures, and they pile the altars with things, and people make satsas.

And I think the greatest offering you can make on this day is to talk about emptiness. And I think you just made the greatest offering you can make on Buddha's life on this day. So be happy, and have a nice day, all right?

Be beautiful.