Занятие 4

[Говорящий 1]
We were going through the seven diamond visions, and what was it, we finished two I think, what's the third one? No, we only finished one. What's the second one?

Yeah, Dharma Jewel. Okay, so we're on Chö Konjō. I'll just put it up here so you remember what we're talking about.

Is that okay for your camera? Say Chö Konjō. Chö Konjō.

Chö means Dharma. Konjō means Ratna. Jewel, so Dharma Jewel.

Debu Konjō or Gyū Konjō? Mr. Brian. Resolved Refuge or Causal Refuge?

Yeah, going for refuge to the Dharma Jewel that you're going to achieve. That's... You did all your pen go, but...

The first three of the seven diamond visions are referring to the three jewels, but with reference to what you're going to become yourself, right? So, result refuge, right? Going to refuge in the result.

That's how I remember it. In what I'm going to become, okay? So, tonight we're going to talk about how you will become one of the three refuges.

Actually, you'll become the... Chikyūnā. When?

Two of the three refuges. When you see emptiness directly. Okay?

The moment you see emptiness directly, you become the... Which two of the three jewels? That's easy.

[Говорящий 2]
Dharma Jewel and Sangha Jewel.

[Говорящий 1]
Yeah, Dharma Jewel and Sangha Jewel. Okay? You become.

And I just always thought it was cool, because there's still, even with all the political problems that Buddhists have in the world, there's still millions of Buddhists who get up every morning and say, you know, Buddha... I don't know. Yeah.

And then, it's kind of cool to think that when you reach that, then they'll be... whether they know it or not, they're going to refuge to you. So, it's kind of cool.

But... Your Chokhoi-jo is a state of mind. These are things in your own mind, okay?

Certain levels that you've reached in your own mind. And as we're going to see later today, it's two of the four so-called Noble Arya Truths. Okay?

You get two of the four Noble Truths in your mind. And that makes you Chokhoi-jo. Okay?

The direct perception of emptiness also means that you have two of the four Noble Truths in your own mind. So, I thought it might be good to go over the four Noble Truths while we're at it, the four Arya Truths. Because...

they come in the fourth chapter of the Uttara Tantra. So, what I did was I just stole that whole section out of the fourth chapter and brought it to the first chapter. So, we're going to do a review of the four Truths and then we're going to see how you become two of them or how you achieve two of them to become the jewel of the Dharma.

Okay? So, I thought we'd go over the four Truths. It's a very, very famous verse from the Uttara Tantra.

I'm trying to pick the ten most famous verses from the Uttara Tantra, the ones that you'll hear all the time in the debate ground and things like that. And the more I do of this kind of work, I see that the Lam Rim is based heavily on the Uttara Tantra, although it doesn't mention it much. So, I think you'll recognize a lot of what I'm going to say even now.

But now you know where it comes from. So, we're going to discuss the first of the four Arya Truths. Okay?

Called Arya Truths because Mercedes... Yeah. Good.

In Jeytopyeshe, in the hours following the direct perception of emptiness, an Arya has four, or you can call it four extraordinary realizations, four groups of extraordinary realizations, consisting of sixteen sub-realizations, consisting of lots of others realizations. But anyway, you can group them all into four and those are called the four Arya Truths because an Arya is someone who has seen emptiness directly. So, Noble is a mistranslation.

Noble is a bad translation of the Sanskrit word Arya, or Pakpa in Tibetan. So, which is the first of the four Noble Truths? David Stone.

Sure? That's the way to start again. You sure?

First of the four Noble Truths. First of the four Arya Truths. Yeah?

I don't know if it's in course number two. Is there any other order to the four Noble Truths? I mean, traditional order is what you said, which is suffering.

You see suffering and then you want to see... You want to find out...

[Говорящий 2]
What caused it.

[Говорящий 1]
You want to see if you can end it and then you want to see how to end it. So, that's what we call realization order. You see that the world is suffering.

You want to figure out why it's happening. You decide that you could stop it and then you figure out how to stop it. But there's also what they call the actual order.

Do you know? Which is what? The order in which they really occur.

Yeah, first the cause of suffering. Then suffering itself. Then you follow the path and then you get to the end.

So, there's two. There's a debate in the scriptures. Which order are you going to follow?

Tonight we're following Mr. Stump's order. Okay, so it's... First would be what?

Yeah, yeah. It's a K, right? Say dunyā?

Dunyā. I'll wait till you finish. Demba.

Demba. Dunyā?

[Говорящий 2]
Dunyā.

[Говорящий 1]
Demba.

[Говорящий 2]
Demba.

[Говорящий 1]
And I think... It's like a review for most of you, but you know that four truths doesn't mean a principle. Okay?

It doesn't mean like the four principles or something like that. It means four realities. Four real things.

Like this is dunyā-demba. This is the truth of suffering. Okay?

My body is the truth of suffering. This is the truth of suffering. This is the truth of suffering.

Everything in a normal person's world is the truth of suffering because it's been created by their own karma and negative emotions, kleshas. So, it's not like the truth of suffering is a principle. It's a fact in the sense of the things which constitute that fact.

So it's not just going around saying everything is suffering. That's true and that's a truth. But that's not what dunyā-demba is.

Dunyā-demba is all the stuff which is actually suffering, which is everything which has been produced by negative emotions and karma, bad karma. Okay? Then in the Uttara Tantra, in the fourth chapter, skipping to the fourth chapter, Maitreya says, say, ne-ni se-ja ne-ni se-ja ne-ni se-ja se-ja se-ja ne-ni se-ja se-ja ne-ni se-ja se-ja Okay?

This ni is what we call an equational sentence which means is. It just means it's a pointer. You know, sickness, I mean in English you just point your finger, but in Sanskrit and Tibetan it's the is.

Sickness is the se-ja. Se-ja. What's se-ja?

It's a name of a Tibetan newspaper in Dharamsala, se-ja. Which means what? Knowable things.

They call the newspaper knowable things, you know? Things to know about. But what it means here is this ja is the imperative.

You must grasp suffering. You must grasp that you have that disease. You must grasp the disease.

And I think when you're teaching in the in the MUSE What's it called? What's the fancy name of that YMCA? Tucson School Tucson Center for the Arts Okay.

Which it is kind of like that. But anyway, when you're teaching people, I think that's kind of where I put the four Arya Truths at the beginning of this lesson, although you've already had them. I think especially if people walk in or new people from out of town or something like that, you've got to be able to go over the four Arya Truths before you get into why two of them are the Dharma Jewel.

Okay? So you've got to have the four Arya Truths on your fingertips like that. And the way the Uttara Tantra presents the four Arya Truths is just by saying, look, you've got to understand that you're in trouble.

You have to grasp that there's a problem here. And that's the big crux for 99% of the people. You know?

I can tell you a horror story for every person in this room. You know, the ones that I know personally, the ones who stuck it out, the ones who've made it here, the ones who are very clear on what they want to do, and the ones who are very clear about their practice and everything else. With every single one of them there's been some kind of disaster.

Like, they got the wake-up call ten years ago, five years ago, twenty years ago. Usually a death, but sometimes an accident or an illness or something like that. And the first Arya Truth is just, you've got to understand that this is happening.

You must understand that this is going on. When you see emptiness directly and you come out, then part of the day is spent grasping how hopeless everything is for almost everybody. You know, that everything is hopeless.

The odds of really pulling off in this life, of pulling off the Buddhist path in this life, all the way up to Dzogchen and then beyond, higher tantric practice, is almost impossible. It's almost totally impossible. So, I mean, if you really grasped how impossible it was just the world would make you crazy.

It's as if the World Trade Center thing was happening every half hour, everywhere. You know, like people got a little taste of it. I saw that video, they sent me a video from New York City of some of our students and they all have this, to me, you know, not having been there, not having seen, I still haven't seen any of the videos or the pictures, I've just heard things, but to see their faces I can feel it.

I can see it in their faces, you know, and this is like a couple of years later, right? But, I can see some kind of a doubt or some kind of a something broken in their faces. I don't know if you can see it because you, in a way, you had the same experience, you see.

We didn't. We were just sitting there and we didn't, but to see their faces is very sad, in a way. And I think, you know, obviously the increased interest in religion, all religions, in this country is a direct result.

I mean, somebody has grasped the disease. Somebody has grasped what's really going on. And I think, again, one of the things about retreat was realizing how vulnerable you are, realizing how little security we all have.

Because in a retreat you're purposely putting yourself into a place of no security, to get straight down to the bottom of your mind. And people ask me, why did you pick Arizona? Why did you pick such a hot place?

Why'd you stay in such a crummy yurt? Why did you blah, blah, blah, with rattlesnakes all around? Well, the point is to, I mean, really, if you get really serious about retreat, I'm not suggesting it immediately for everybody, but when you're up to a certain level, you should expose yourself to a lack of security.

And then you get straight down to what's real. And that's that we're all sick. We all have some disease.

And if we don't act quickly, then there's no chance. So, you guys are faced, I think, the most important thing you have to say to people, maybe, who walk into your class in Tucson, is to get them to feel this statement by Maitreya, you know, that you must grasp that there's a problem, and that we have very little time to deal with it. And then coming out of retreat, you know, we're on the web all day, we're using computers all day, I mean, we spend all day trying to get our computers to work on the web.

And then we don't have time to do anything else. But that's supposed to be important somehow, and saving us time somehow. You know, it's very funny.

I mean, away from it for three years, you can see it's kind of ridiculous. I'm sure in three months I'll think it's a very important thing. But, or maybe three days, but it's really funny.

We don't have time to do much of that. I mean, we have to do a certain amount to get readings out and stuff like that. but on the whole, there's no time for those things.

We don't have time for those things. It's just, study what you need to study, serve others, but make sure your practice is going well. Make sure you do what you can do to see emptiness.

And then the rest is superfluous. So, you have to know about the disease. I think very important to, you have to talk about that to the people you teach in October.

Because that's really what, that's really why any single person walks in. Down at the bottom there's some kind of feeling that something's wrong. Say, kunjung, denpa.

Kunjung, denpa. Kun means everything. Jung means comes from.

And kunjung means the source of all things. The source. Denpa means truth.

Truth of the source of suffering. And, I put all these in the Sanskrit also, but I'm not going to do it because we don't have time. So, if you want to know the Sanskrit, Kristipala will go over it with you on Saturday.

But the, Sanskrit here is hetu, which just means cause. Cause of suffering. The truth of the cause.

Say, ne, ne, ki, ki, gyu ni, gyu ni, pang ja, pang ja, ne, ki, ne, ki, gyu ni, gyu ni, pang ja, pang ja. Ne means sickness. Ki means of.

Gyu means cause. Ni here means is. Pang ja means you must eliminate it.

You must stop it. You must cut off the cause of suffering. I always think of it like, you know sometimes when you're taking a shower, which is such a nice thing.

And you hit the water thing and you turn off the cold water and then suddenly it's like 200 degrees hot water. And there's two approaches you can take then, you know. One is you can take your hand and hold it up to the head of the shower and try to stop the water.

And you'll just burn yourself, you know. And the other is, you know, if you can think, is just to turn it off. And that's the difference between ne and ne, ki, gyu.

You know, we don't try to stop suffering as it comes out. It's too late. It's too late.

You got to get to the source. Panja. That's the beauty of Buddhism.

I mean, that's the great secret of Lord Buddha's approach, you know. You don't try to stop events after they're already happening. It's too late.

It's what we call hard concrete, right? It's too late. Concrete's already hard.

And, you know, the whole world is trying to deal with their current pain by using methods that would address it in the current moment. And they fail. Every single one fails.

The whole world is trying to achieve some kind of minimum comfort before they die, right? And they're trying to work in such a way that whatever they do right at this moment would stop what they don't like at this moment. And that's impossible.

According to Buddhism, that's just impossible. You have to go to the source. You have to stop the source and then slowly the suffering will stop.

And there's a sort of tracing back to the source, right? You go to the person you met at work that you don't like and then you trace it back to some kind of negative karma that you're collecting and then you trace that back to some wrong way in which you're looking at things and then you trace that back to the habit of looking like that and then you trace that back to the seed that you came into this life with looking at things that way. We talked about Yoga Sutra, Maitreya's six steps and we talked about it lots of times before that, right?

Course 12. Yeah. So, to me, it's one of the sweetest teachings of all time.

But anyway, ne gi gyu ni pang ja. You have to get rid of the cause. Which means, according to Buddhism, to try to reason or to try to discuss it with a person who's causing you trouble at work just doesn't work.

Trying to confront them or trying to reconcile with them, the two choices, right? Neither one works anyway. And that's proven by the fact that Well, they don't always work.

Reconciliation doesn't always work and confrontation doesn't always work, you know? Whenever you confront and it doesn't work, you think maybe reconciliation would have worked. Whenever you try reconciliation that doesn't work, you thought that maybe confronting would have worked.

But the fact is that neither one is a cause. Neither one is addressing the cause. So, it doesn't work.

If you are having trouble with someone at work, the wisest thing would be to just try to be more kind to everybody and specifically to the person you're having trouble with, which is the whole message of, say, Christianity. But it all got lost. You know, the whole idea is all mixed up, you know?

But the idea is that it's not just to turn the other cheek because it's noble. It's that if you refuse to respond to violence with violence, you cut off future violence like turning off the shower. So, that's addressing the cause.

You must eliminate the cause. And I also wanted to say those of you who teach in Tucson, you've got to, I think it might be wise, Gail, to find out the background of the people coming and try to group them into... Like, have you taken two classes, courses, ACI or less?

Have you taken two to five? And try to group them because how much foreign language you lay on people depends on... I mean, you need enough to impress them and not so much that you confuse them and lose them.

But then you get bored that really the ones who've been through a lot get bored if you don't throw it in. So, you've got to, I think we might have to group them people because there will be a wide variety. It's like teaching fifth grade to a senior in high school in the same group.

So, anyway, gog den means the truth of stopping it. They call it cessation. I don't like a word that long.

Cessation. Well, it's not so long. Generally, it's not good to use the long words in anything when you're explaining it.

But truth of cessation, truth of stopping the suffering, putting an end to the suffering. Gog means to stop. Den means the truth.

And it says here, den ne ni tob ja Say, den ne ni tob ja Den means feel good. Ne means condition. Den ne means health.

Health. Ni means is. Tob ja means something we want to attain, we want to get.

Okay? You have to go after health if you're sick. You have to go after health if you're sick.

In Buddhism, and I repeat, the goal is not to feel good for a while. The goal is not to be more calm for a while. The goal is not to be more friendly, just to be more friendly, you know.

The goal is not to be able to cope with life better as it kills you. Okay? And I'm very, I keep repeating that probably until I die.

And I just want to drill it in one more time. I mean, if we start a center in Tucson, for example, which we will, as we start this university, which we have, retreat center and other activities as we do the class, I mean, it has to be in the back of your mind that what you're offering people is the chance not to die. then when I say that, sometimes friends look at me and they look at me like that, sometimes I feel like a Christian preacher and they're talking in metaphor, you know, like, yeah, you'll still get old and ugly and wrinkled and die, but after that the Lord has something waiting for you, you know.

That's not what we're talking about. I mean, and then sometimes when I say, oh, you can have eternal life, you know, people are like, uh, they heard that before. but it is truly that you would transform.

That, with a gradual, patient, determined practice culminating in a lot of retreat and a lot of study of the higher teachings, especially to do with your inner body, then you would actually change. Your whole being would change and you would become a being who is not mortal. And then people ask me, well, would you just get more and more wrinkly, you know?

And it's not like that. Your body changes into pure light. And that is the way we were meant to be and that's the way Maitreya is.

That's how the description goes after the dog popped out a sign for a sangha, which a reading you'll probably get sooner or later. I think we could send it possibly out by email or something, but I think I can maybe finish it by Sunday morning or something, but I don't know. The first reading, which is really nice.

But the point is that you then are made of a different substance. You are made of light and that's the goal. And that's why we work up from the 18 courses then through the tantric courses, 18 tantric courses.

And the goal is that you just change. So we want that kind of health. That's the goal.

And you're going to see a very beautiful quotation by Maitreya Saturday. Saturday? Yeah.

Where he states that again, very clearly. And I like it. It's a very famous quotation in the debate ground.

Pakpe Chidan Nawadham. People who have seen emptiness have cut off from its root the source of death. And I like that.

You don't see it. It gets lost in modern Buddhist presentations, I think. I mean, even if the presentation is Tibetan Buddhist, even if it's founded in the traditional scriptures, you don't actually hear people saying, look, if you really work on this hard, your body will change into light and you don't have to work.

That's the end of the process. And then you can serve all living beings automatically, spontaneously. I think it's important to keep repeating it to people.

Say, lam-den. Lam-den. Lam-den.

Lam-den. path. Den means truth of the path.

Truth of the path to the end of suffering. I mean, and the most important one is just the direct perception of emptiness. That is the classic lam-den.

Okay? That is the classic lam-den. Say, men-ni men-ni den-ja den-ja men-ni men-ni den-ja den-ja Men means, you know, huh?

Medicine. Okay? Like men-la house, right?

Okay? Ni means is. This spelling with the sa head letter, those of you who are studying Tibetan, which is unusual, means to be relied upon or to be used like medicine or food or a lama.

The same verb. To be relied upon. In this case, to be taken.

You have to take the medicine. So, to go over the four parts of his sickness metaphor, what's the first part? You've got to get it that you're sick.

Okay? How many people do you know who have a serious disease who just refuse to admit it? You know?

Like, I'll be alright. The funniest thing, I mean the saddest thing you hear is, I'll fight this thing. Come on!

What are you talking about fight this thing? You know? What are you going to do?

You know? You're going to shell out money to any kind of crazy cure you can and you're going to die anyway. You know?

That's the... It drives me crazy when I hear people, I'm going to fight this thing. You know?

I got cancer. So, maybe you better study hard, meditate hard. I'll fight this thing.

You know? Come on. What's it mean?

You know? Second. No, but what was the statement?

[Говорящий 2]
My trainer said, you got to...

[Говорящий 1]
You got to cut it off. You got to turn it off. Turn off the source.

At the source. Okay? It gets to be a certain point in an illness that it's too late.

Okay? Even if you took yourself to His Holiness and he said, okay, I'll give up all my other work and I'll just teach you. And you went to Dharamsala and His Holiness said, oh, don't worry.

I'll take care of it. You got cancer. Okay?

Just do what I say. You know? Do this meditation, Lam Rim.

Then take these vows. Then get these initiations. Then go through these visualizations.

Then achieve that in your real life. Then do this Dzogren stuff and then work on your inner channels, inner chakras. And then, you know, I can take care of you.

It's too late. It's too late. You know?

I mean, even if you had His Holiness there and he had nothing else to do, it's too late. It's just too late. So, you've got to cut it off at the source.

Third one? Yeah?

[Говорящий 2]
Feel good. Reach your ten.

[Говорящий 1]
Yeah.

[Говорящий 2]
Get health.

[Говорящий 1]
Get health. Get healthy. Get healthy.

How? Yeah. Take the medicine.

Okay? So, it goes in a flow like that. You've got to understand you're sick.

Come on. You've got to understand something terrible is happening. Okay?

Every moment of your life. Then, you have to figure out what's causing it. Then you have to get health and you have to find out how to do that.

You have to take the medicine. And the process is long and hard. And you have to start.

And you have to put some hard work into it. I was reading statements by the retreatants to the newspaper reporter and it was all like I just figured out I'm just starting. After three years I decided I've got a good start.

And it's like that. It's hard. It's hard.

You have to work hard. Now, the point is about the reason we brought this up is that this are your truths of the path and this are your truths of shutting off the shower. Turning off the shower.

What do you call that thing? Nod? Faucet.

Shutting off the faucet. this one, how to shut off. You know, reach out and turn your hand.

Okay. The way and the cutting it off. Those two are the Dharma Jewel.

Those two in the mind of a person who has seen emptiness directly are the Dharma Jewel. That is the Dharma Jewel. Okay.

And hopefully if they're Bodhisattva it would be good too. Throw that in. Okay.

All right. Those two are the Dharma Jewel. Now, I got a question for you.

Maybe Earl. Hehe. Which one comes first?

Gokden or Lamden? Yeah. I mean, normally you practice the path and then yeah.

How about if I ask you which comes first? Buddha Jewel or Dharma Jewel? Especially in our context here of the seven diamond visions, right?

In this context of Earl, the future Buddha. And by the way, they won't call you Earl. That's another story.

But your Buddhahood and your Buddha Jewel, the Buddha Jewel that you will be if you're not already and the Buddha Jewel that the Dharma Jewel that you will attain if you haven't already which comes first? Why? That's nice.

That's nice. That's not bad. That's not a bad answer.

But do you become the Buddha Jewel when you see emptiness directed? Yeah. That's the only jewel you don't become when you see emptiness directed, right?

You become the other two. So, if I want to say in which order do you become the Buddha Jewel and the Dharma Jewel? Which comes first?

When you become it. Yeah. You become Dharma Jewel first at path of seeing, right?

Or at least you attain it in your mind. The path which is the direct perception of emptiness and cessations. But do you attain cessations when you see emptiness directed?

Like what? Cessation of what? Yeah, you can't doubt the path ever again.

And mainly one other one. Believing in suffix of things intellectually. Okay?

So, you do achieve the truth of cessation and truth of the path. They come first. And then later, much later, you become the Buddha Jewel.

Right? Fully enlightened being. Now let's take it from the point of view of...

That's tough. But in terms of the... We talked about the Dharma Jewel, your earl's Dharma Jewel in terms of the Dharma teachings you would give after you became enlightened, right?

We talked of it that way. We talked about it in terms of bodhicitta. The first three diamond-like visions can be explained in terms of bodhicitta.

How? Why?

[Говорящий 2]
It's like a wish-granting jewel.

[Говорящий 1]
That's true. But there's a process there, which is what? I want to...

So I can... So I can create other Sangha Jewels. Right?

In that case, which comes first? If you say, I want to become a fully enlightened being so I can read everybody's minds and know exactly what to teach them so that I can most quickly lead them to see emptiness directly. Buddha, Dharma, Sangha.

In that case, which comes first? Your own... You become a Buddha first.

So Buddha Jewel comes first. Then you speak Dharma Jewel and then you create a Sangha of people who have seen emptiness directly because of earl's teachings as a Buddha. Gyaltsabje says you can think of it that way.

You know, if someone comes up to you and asks you which comes first, Buddha Jewel, Dharma Jewel, Sangha Jewel, you can say, in terms of progression of what I'd like to see happen, which is the bodhichitta part, I'd like to become enlightened so I can give my own fantastic teachings, sutra and tantra, in the world that I'm dealing with, planets that I'm on, so that people can become Sangha Jewel. They can see emptiness directly. But now...

Earl, we're not done yet. But if you define the Dharma Jewel as the ultimate cessation, truth of cessation and the ultimate truth of the path in a being's mind, in your own mind, then which comes first? Buddha Jewel or Dharma Jewel?

Yeah, the ultimate version of these two truths in Earl's mind is going to happen when? Ultimate version. Yeah, which means cessation, which means got rid of every problem, everything.

At Buddhahood. So, which comes first? Buddha Jewel or Dharma Jewel?

Gatsapje is very concerned about this. He says, from a developmental point of view, I want to become a Buddha, then later I'll be able to teach, and then later people will get to see emptiness because of me. But if you think of Dharma Jewel as the path and the cessation in your own mind, which is the real Dharma Jewel, right?

The ultimate version of that, which comes first? Buddha Jewel or Dharma Jewel? Yeah, neither.

It comes simultaneously. Then Gatsapje says, it's like saying, and it comes across better in Tibetan and Sanskrit than it does in English, but here we go. Opening her mouth, she sleeps.

Opening her mouth, she sleeps. Which came first? Opening her mouth or sleeping?

In Tibetan it's da-da-da-ne ka-dang-ne nyo, ka-dang-ne nyo. And there's a trick with the ne, which is a big deal in Sanskrit and Tibetan grammar. It means, it can mean, first she yawned and then she fell asleep.

See? Opening her mouth, she slept. Okay?

But it could just mean she sleeps with you know, she sleeps with her mouth open. Okay? You see what I mean?

And he says, that's a good metaphor for how people understand this process. Like if you say, opening her mouth, she sleeps. Maybe 75% of people will take it as she yawned so she went to bed.

But then the 25% will get it. She was sleeping with her mouth open. Meaning, most people think in terms of progression.

Buddha, I'm going to get enlightened so I can teach the Dharma. Is that the Dharma jewel? Deceptive Dharma.

Who said that? Alistair. Oh, Winston.

It's the fake Dharma jewel. It's the apparent Dharma jewel. That's not the real Dharma.

Okay? Talking, words, books, not the real Dharma. Right?

So that's, you can say that kind of order but it's not really so relevant. What's the real Dharma jewel?

[Говорящий 2]
Yeah.

[Говорящий 1]
It's realizations in your own mind and the permanent getting rid of bad stuff in your own being that you achieve because of those realizations called truth of cessation. Okay? So, don't think of truth of cessation just in terms of not dying.

It also means like there's a place even when you understand emptiness fairly well at the second path, path of preparation, there comes a point at which you can no longer what? Impossible to take a birth in the lower realms. I mean, if nothing else matters in this life, you should just kick ass on the ACI courses and try to get to the intellectual understanding of emptiness that would get you over that level.

Then you can sort of relax a bit. You know what I mean? I'm not going to be in the hell realms anymore.

Just impossible. I'm not going to the hell realms. I'm not going to an animal realm.

You can be nervous when you die. You might be born in this country or that country or this planet or that planet but you know you're not going to be born in a bad place. You know you're not going to be really born in a really hellish place.

We saw what was that? Our first DVD on our computer. Which is why everyone was so grumpy because they stayed up late.

It was Matrix Matrix cartoons or something like that. I don't know. But there was one of these horrible beings coming up like billions and billions out of this hell plateau and you could see like a funnel coming up.

And that's what the hell realms look like. Like the guy who did that animation was was calling on a seed in his own mind for something he has experienced countless times. It's not just some stupid thing that somebody made up.

It's a he's drawing he's siphoning images out of actual experiences that he went through countless times. And when you see a movie once you know everything you know you can see former life images coming up in people animators' minds as they think they're creating. But they're just linking into some experience they've had countless times and they are able to render it with great accuracy.

I think it's the third one if you're interested. The third little cartoon. But anyway you won't have to go through like something like that if you achieve a Gokten.

If you achieve a Gokten. If you just get to a certain level of understanding that all the problems you run into in the world are coming from me. And it's weird we can be a group of us sitting around all afternoon working together and we're all just losing that understanding constantly.

Like minor irritation at another person. And you're just losing it. You're just losing it.

You're thinking oh other person other person other person they irritate me they're doing something to me. Like even in a group of people who have been through it for 10, 15 years you know all of us in an afternoon we're like interacting and then there's this 98% level of them. You know it's not like it's me who's caused all this.

And if you can get past that at a certain intellectual level then you don't have to you don't have to go to a lower realm anymore. You can die peacefully. You know what I mean?

So you can practice it anytime anywhere. Be better to have a difficult place to practice it. You know.

Like this is a little not very conducive place because everyone's practicing. You know what I mean? Ideally it would be to have a some place where people didn't know anything about that.

And then they really attack you nicely and bother you nicely and there's no hint of maybe it's our fault. You know what I mean? That would be the best place to stay I think.

We'll still build Diamond Mountain. We'll help a few people. I wanted to talk about the Truth of Cessation in a little bit of detail.

Stopping. Stopping. Shutting it off.

Reaching out and No. That's just turning off the faucet. Turning off the faucet.

And it has two parts. What I wanted to say it has the two same parts as we talked about with the body of a Buddha. With the essence body of a Buddha.

Those of you who had a discussion with someone else about the class probably remember this. Okay? Because it was two of the qualities on the taking care of yourself side.

Which were what?

[Говорящий 2]
Natural and achieved purity.

[Говорящий 1]
Yeah. Nice. Natural and achieved purity.

If you take the essence body of a Buddha of the Dharmakaya you could divide it into the part which is always been pure by nature. Natural purity. And then there's the part which has become pure through a process.

Okay? And we're going to have that same division with this. Okay?

With this Truth of Cessation. Okay? And again, the natural purity just has to do with your natural emptiness.

The emptiness that you've always had. Okay? Emptiness.

Achieved purity in this sense has a little bit different meaning and I'm going to go through that. Oh, I'm sorry. He's got three qualities of natural purity.

So, I'm going to give you those. Three qualities of natural purity. Gyaltsabje, it's in a verse by Maitreya and Gyaltsabje is depending on a sangha's commentary and he's taking it out for us and breaking it out because you can't see it in the Atthar Tantra.

The Atthar Tantra would just have code words and then if you read the Master's Sangha's commentary, you get the meaning and then Gyaltsabje is clarifying it further and then our textbook writers from each of the great monasteries turned it into a pedagogical presentation, you know, which is very powerful and I'm hoping to do some of that when we get to Rik, especially, come. When we get to come, I think I'll throw in like six or seven debates from them because that's how you really understand it. If you understand the debate, you understand Gyaltsabje, then you can understand the Arya Sangha, then you can understand Maitreya.

And it really goes like that. So, number one. Durg darshana shaktyo ek atmat eva asmitah.

Say, durg darshana shaktyo ek atmat eva asmitah. Yogacitra. Dualism is at the root of all the problems.

And it doesn't mean what, Alistair? Dualism. Yeah, it doesn't mean that.

It doesn't mean that somehow you melt into the popcorn that you're looking at. It doesn't mean that. And there is a human urge.

There's an urge within the human being to overcome discursive thought. You know, like I spoke to a heroin addict in New York one time and I said, you know, and he was like very apologetic for being a heroin addict and I said, it's not my business, but I'm curious why. You know, what drives you to take it?

You know, and he says, if I could just stop the thoughts in my own mind, that's all I want. You know, like what you get during sleep. The kind of refreshing you get during sleep.

I never get that. I can't get it even when I'm asleep. So I use heroin to try to shut shut up my mind.

That's all. That's all I, and it works for like a couple hours and then it comes back again. You know, but he said, just that feeling of having your own thoughts shut up.

And you know, if you spend three years in a yurt, you know the same thing. you can sit there hour after hour and hour and you're like trying to shut up your goddamn mind. You know, like you're like like this, you know, and it's like singing advertising jingles from when you were in sixth grade, you know.

Uh oh, Spaghettios! You know, you're like you're like this, you know. And the longer you're in retreat, the earlier it goes back.

The mind goes back further and further and then you're like hearing these idiotic things from first, second grade, you know, and you can't stop it, you know. So there's this human urge to stop this dual, feeling of being separate. But that's not how it works.

I mean, that's not how it works. And it's not that you can shut the mind off. You can't.

You know, it never turns off. After you get enlightened, the mind continues, right? It's just pleasant.

Okay. So, what does this dualism mean, Debbie Bai? Give me a nice mind-only answer.

Me and the pen are not dual because... Yeah. Essentially, it's one part of the mind.

I'm looking at something which I'm projecting. We came from the same karmic sea, right? Yeah, we came from the same karmic sea.

Zedate. Rangshiki madhute, right? That's a pretty good mind-only answer, okay?

I'm not separate from the pen because we are being driven. We're being spewed forth from the same karmic sea. Me, the observer, and the observed thing are being spewed forth from the same karmic sea.

Is there any problem with that presentation? Why do we say it's a mind-only presentation? Only one problem, really, and it's not much of a problem.

[Говорящий 2]
Because you're considering the seed that it comes from.

[Говорящий 1]
Yeah. There's this storehouse consciousness. It's where the seed lies.

It's spewing forth me and the pen. Me to look at the pen. And then how do I think about that projector?

Do I take the projector as being self-existent? We talked about that. That's the only problem they have.

Somehow they get it about me and the pen, but they feel different about where it's all coming from.

[Говорящий 2]
Material substance.

[Говорящий 1]
Yeah, what they call materiality. And that's a good point because it doesn't sound like what it means. Do they think that this is your mind and is that why they're called mind-only?

No. Okay? You guys are no fun.

I've got to find new stuff. Cannot be perceived by a mind that still has dualism, okay? Like, if you don't overcome thinking that the irritating people you met this afternoon are coming from you, you will never see emptiness directly.

You will never see natural purity of the truth of cessation directly. That's all. Can't.

You can't. Okay? You have to at least get over that intellectual thing that those people who bother me are coming from, or the stress that comes to me is coming from the outside.

It's coming from you. If you can't get beyond that, you won't see the natural purity. Second one.

Cannot be perceived through another. And it's the same thing we talked about with the... Yeah, khen shen gi tok min.

Yeah. And other meant two things. Remember?

Give me one. Don't be a virtue hog. Okay.

We used to have fights over bills in the restaurants and checks in the restaurant in New York and the virtue pig would get it and run to the cashier and pay and the other person wouldn't get a chance to feed Dharma brother or sister. Anyway. Cannot be perceived through another.

Meaning, another can either mean discursive perceptions, you know, reasoning, directly, right? Directly. Through words and concepts you cannot perceive natural purity directly.

So, through another meaning, through other ways of thinking other than, what kind of perception? Direct perception. Okay.

Which means logical perceptions, perceptions based on authority. We talked about them in one of those quiet retreat teachings. What is it?

Okay.

[Говорящий 2]
Yeah.

[Говорящий 1]
It's the same thing really. It's the same thing. Okay.

Can't be perceived through other ways of perception, meaning words and ideas. And can't be perceived through the directions, through the direct directions of another person. A person who has seen emptiness, no matter how much they may wish to convey it to you, can only take you through the process which would cause you to see it yourself and cannot, in a 15 minute description of what they saw, make you see it.

Okay. Or we wouldn't be here. Okay.

Number three. Is it different from one? Who said?

Is it different from one? Is it?

[Говорящий 2]
Right.

[Говорящий 1]
Right. Now there's two ways you could handle this in the debate ground, right? Somebody says, Number one and number three are not the same thing, don't they?

They say, in, in, in, okay, since you bit, Pungsumamayatam. You say, ni nangi lo yi na, ni nangi lo mayi na, ni nangi lo denpa yin, khyabatam. If something is the mind which is free of duality, sorry, if you get rid of duality, do you get to the mind which is free of duality?

Meaning, which perceives emptiness directing right which is to say are there any states of mind other than yeah lots lots of things Tungsten but who's gonna be a lot hot so there are other stuff penta-banga my mother so they are not in it let me call it exclusive contradictory what they call mutually exclusive contradiction meaning if you get rid of one and you get rid of the other there's nothing left in the universe Sammy is that the case yeah with with these two with it with one and three yeah yeah right that's what that's what Delta J wouldn't say there's lots of things that are not dualism which are not free of dualism the state of mind free of dualism you see I mean but it could be a great debate for a couple hours yeah you can say that maybe okay anyway the point here I think he's tending more towards direct perception of emptiness you know it's one thing to say you can't see it if you are still thinking of the person who upset you this afternoon as being produced outside of you it's another thing to see directly their emptiness okay that's a big difference you see I mean I think that's more what he's getting at I think that's more what he's getting at because otherwise I think it would be sort of redundant and he's not a kind of person to be redundant he relates these to the root text and you'll see that in the reading okay he relates these to a section the entire Tantra that you will see in the reading when you get it okay I'm gonna stop there for a break and then after that we're going to discuss we got one more purity to cover with that achieve purity it's kind of a more interesting one right I mean how what is the process we go through to reach a truth of cessation which is the purity that we will be in the end the purity that we will get to through the whole Buddhist practice you know what's exactly are the steps that we go through to get there okay to achieve purity and that's all we're going to do tonight so have a nice break relaxed maybe get some fresh air cuz little stuff in here I'm just gonna do it in Sanskrit for good luck and then Christina will go over it if you're feeling ambitious say yo yo Shiva that's my Dharmadeva Karaya Vimala Jnana yeah Jnana okay Avabha Satvichai Sarvalambanara Raghados Dosha, Atmir, Avya, Katakadre, Nama, sorry here's a Tibetan which is a little better it's really weird in the okay I'll just say it you don't have to say Kangshik me min yu min yo me mayin, yu me le shen duang, I bow down to the Sun in the sky okay which is neither that which neither doesn't exist nor exists nor both does exist and doesn't exist nor is anything other than those two okay I bow down to the Sun in the sky which neither exists doesn't exist both does exist and doesn't exist or neither doesn't exist nor neither does exist nor doesn't exist and so is beyond thinking about, takpa min, takpa minyu, nge tik dandel means you can't talk about it, so so rang gi rik, it must be known by yourself individually, shiwa which in Sanskrit is Shiva, Shiva, peace peace so that's you asked and Jim asked that's where he got the three that's where he got the three okay three qualities to do with the natural cessation and I'll say them again I'll pull them out and you'll see them you'll recognize them that which is neither not existent or existent or both or or neither and so therefore is beyond all thinking about yeah that's the cannot be perceived by a mind that is still stuck in dualism that's where Gyaltsabje got that that's where Gyaltsabje got that I'll say it again in this verse from the Uttara Tantra in which he's bowing down to the Dharma jewel which he compares to the Sun right he says that thing which is neither non-existent nor existent nor both nor neither I bow down to that because it's beyond all thinking, takpa min, okay so that's where Gyaltsabje got the what was it the oh cannot be perceived by a mind with dualism, it still has dualism, what was the next one yeah and he says here ngeciktandel which means beyond words beyond definite words beyond description okay that's where Gyaltsabje got that one. Sosorangi rik must be perceived individually so we have the eva darsha jasmasya, tad eva artha darsha syatma, tad artha eva darsha syatma, can only be perceived by the person at the path of seeing, that's from the Yoga Sutra I think he was heavily linked into Patanjali or vice versa that's why I think Patanjali's dates are about Master Sangha's dates I think that the whole these whole things were spreading in India like crazy at that very moment and you they're almost like parallel texts running which you really look at them to me that's kind of exciting anyway Sosorangi rik but what could the individual also mean known individually you know? Sosortangok, Sosortamangigopa somebody said they were having trouble explaining this, who said they looked it up in a book was that somebody said they were teaching Abhidharma and they had to look it up because I didn't explain the difference in the Abhidharma there are two kinds of cessation Sosortangok and Sosortamangigopa. Sosortangok means a cessation which is a result of individual perceptions and Sosortamangigopa means a cessation which is a result without an individual perception and then it says the individual perception means the 16 aspects of the four Arya truths so when they say individually known it's a it's a code word for seeing emptiness directly at the path of seeing and the aftermath that I think Mercedes talked about what we call the aftermath the hours following that perception so he says can only be known individually meaning that individual means by someone who has gone through the individual parts of the noble truth and understands them so that covers the third one which is so that's where you got the third one okay and then Shiva it's peace it's peace Shiva in Sanskrit and it means natural peace natural Nirvana emptiness okay now he gets the three qualities of the achieved purity the purity that you develop over the length of your Buddhist practice here's how he describes it team a it's without stain yes she was there dunked in it possesses the the light rays of wisdom Nikola Chakradam it's a has to do with removing your attachment towards all objects oops dung-dung dung-dung rub it number jump it destroys that attachment and it destroys anger and it destroys ignorance the darkness of ignorance and that's why he compares this whole Dharma jewel thing especially the the truth of cessation which is what this verse is about he compares it to what the Sun so I bow down to the Sun wisdom because it destroys these liking things in a bad way disliking things in a bad way and ignorance itself which you can get over if you have knowledge especially of that which has no stain what's he talking about I mean let's break that part down the last two lines in which he's bowing down to the Sun are about the achieved purity the achieved purity and he says look if you want to get to absolute purity you're going to have to let's think it would take about six steps you want to get out of the self-perpetuating cycle returning violence with violence and creating more violence in the future you want to get out of that self-perpetuating cycle so you would have to stop collecting karma which itself you know actions ignorant actions aren't motivated by those three we can say liking things and disliking things in an ignorant way and this is the big selling point now if I got some new poor Tucsonian in my breakout session and I wanted to sell him the Dharma you know it would be this is the key this is the key you know is it wrong to dislike what did I if you had an irritating person this afternoon if someone irritated you this afternoon is it wrong to dislike that well natural is a different thing it's certainly natural but is it wrong to dislike that no not at all not and that's not Buddhism that's not Buddhism you're not supposed to sit there while the World Trade Center is flying down your head and say oh equanimity you know it's not Buddhism it's not Buddhism you know I mean forget that and it's a very wrong presentation of Buddhism it's very very wrong because it cheats Peter people out of the real thing you know it's not some kind of equanimity in the face of of life which is very painful and distasteful and people who are really irritating that's not the point the point is that it's okay to dislike them you should dislike them you should dislike the World Trade Center falling on your head you should dislike a person who makes you irritated Dharma brother and sister even in this very room at the ten minutes ago maybe that's fine they irritate you they're irritating that's real that's not a meal but ignorantly no ignorantly no okay what's the difference between ignorant liking and intelligent dislike with regard to an irritating person yeah you made it you're making it as well not making as it happens but you made it and if you respond to them negatively then you could perpetuate them you perpetuate them are irritating people irritating yes are they empty yes are they an illusion yes are they real yes do they really irritate yes okay that's what Buddhism says but it's coming from a seed that you planted so how the only way to get rid of them is to stop planting those seeds does it make them disappear or change in the next half hour no okay can you see the connection directly no and that's that's the pain of the world can you see that by being irritated at someone this afternoon you created a thousand more you can't see it it's invisible you have to take Buddha's word you have to establish Buddha as a truthful person and then you have to establish that it's logical the whole process of planting seeds to perceptual processes and then having that affect how you perceive things or even create things that you perceive is very logical but you have to go through the process logically okay so stop liking and disliking ignorantly because when you believe that the irritating person who is really irritating didn't come from you then you fight with them then you then you do something irritating to them and then the whole cycle keeps going how can you stop that stop thinking about things wrong way which just means stop thinking that they are irritating from their own side and then you know if you're in a really good class and you're having a good time and your breakout group happens to be really smart and not irritating you can also slip in a little tenter you know you can say which means in theory that if your spiritual development reached a certain place the very people that you now see as irritating you might see as divine beings trying to help you I mean and it wouldn't be forced you know it wouldn't be like you know yeah they're they're really a divine being trying to help me probably probably you know I mean it's not like like that just boom you know you're like wow I try to help me I'm sorry you know and thank you you know and like that big difference right what is a result of a little study the second one is a result of keeping your book you know just refusing to collect bad karma and then you're like wow boom I'm surrounded by these holy beings wow you know okay number two you can stop that if you stopped the general tendency of seeing things as self-existent right the general tendency of seeing things as self-existent which you which seems to have been activated in our brains the moment we were born or conceived it seems that this is activated just by being conceived you know boom you have it the moment you're in your mother's womb first moment of conception you have it already which leads us to assume that you'd have to stop if you can read you have to stop the seeds for that tendency that came with you when you were born that were that were part of you when you were born installed in the factory factory installed seeds right which all comes back to this I mean it all comes back it comes to me it comes down to here right you stop number three this is intellectual right this is intellectual process this is the project part of me that this is the perfection of wisdom Buddhism says that you can get out of the disease through sheer understanding you know like it given given choice of virtuous things to do in a day sincerely you should work on the ones that that address your understanding because that's where you can break it I mean in the end the process is an intellectual one and I don't mean a philosopher sitting around with books and stuff like that I mean the raw power of grasping that you made that irritating person you know that's the only thing that can save us the raw power of understanding I think maybe better than saying intellect the raw power of grasping what's really going on is the only thing that can save us and that comes here so if you stop the habit you know every time you get in a situation where someone's irritating you if you just stop the habit of thinking about them as coming from their side then slowly you destroy these two slowly destroy these two so Gyaltsabje says he covers this whole six steps in a section called how we get in trouble korla jube rimba say korla jube rimba the steps by which we get stuck in the self-perpetuating cycle okay samsara but he presents it in the section where he's talking about the Dharma jewel and he's talking about the cessation the truth of cessation in the Dharma jewel and the part where he's not talking about natural purity Michael he's talking about achieved purity that's where these six steps come up in the uttara tantra that's why these six steps come up in the uttara tantra I'll say it again out he says these describe how we get in trouble korla jube rimba the steps by which we get in trouble but he brings that up because these are the steps that you have to stop backwards way six five four three two one right in order to achieve purity which is half of half of the Dharma jewel half of the truth of cessation which is half of the Dharma jewel in your own mind because the truth of the Dharma jewel consists of the truth of cessation and the truth of the path right so I'm sorry so yeah so really this is part of the truth of cessation cessation can be discussed in terms of natural purity or achieve purity and this is obviously achieved because you gotta go through these steps you got to go first you have to do this then you have to do that then you have to do that then you have to do that and then you have to do that so now you guys know this being the in-depth course where the six steps came for course 12 and what's the other course oh yeah I mean it gets in there somewhere right but we said it was a commentary on the Uttara Tantra that it came from and now you know why okay now you know how course 12 yeah this is where it comes from this is where exactly work and that's the context in which it comes so it's really cool later when you teach course 12 to people you know if you have an extra day in South Africa right you can say well you want to know where those six came from and then you can jump over to Uttara Tantra and say this is where they came from you know and that's the verse where he bows down to the Sun you'll get the verse when you get the reading I think you'll get a big stack of readings when I get back in August I mean the Tibetans already laid out but I haven't had time to work on it translate it but but now you know exactly where the six steps come from and you know the very verse it might be fun when you get the reading to try to suck it out of the verse the two last two lines of the verse okay so you that's a extra job you have to do I think I checked I think I finished all the yeah and the meditation assignment is everybody talking over with somebody between classes yeah it's something to do when you're banging on things and like that your head okay meditation assignment 15 minutes medic analytical meditation think of the one thing or a person which gives you the most trouble in your life and how you might apply the six steps just mentioned in stopping this problem okay for me that's a real natural meditation yeah by the way excuse me that's worldview I mean that's why we call this whole organization worldview that is worldview yeah that's what you do my my book nowadays has gotten down to plus blah blah blah minus blah blah blah do worldview I just put WV there's nothing else to do that's all you have to do

[Говорящий 2]
really right well what are you gonna say no okay so about stuff for you said it was okay to dislike things but not okay to dislike them ignorantly the theory is

[Говорящий 1]
that you can't be irritated if you dislike it in intelligently impossible no no strong intellectual or you or it couldn't be that you could achieve a cessation for the lower realms by intellectual understanding you can yeah yeah I mean when I was deep in the retreat it dawned on me one day and I lost it since then right by the so many things but one was that there's technically there's no reason not to be joyful all the time technically you know I mean technically there's no reason to be less than very happy all the time because it doesn't help anything it doesn't do anything you know I mean it's true that we live in a bad situation it's true that we have things around us all day that we'd rather not have around us but but it's not true that there's any benefit to being irritated because then you can't think straight and you might as well just be happy and then you can deal with you can do the opposite we have a thing we call opposite day it comes from some movie what but there was also I don't know some movie I don't know there's just a day when you do the opposite of what you'd want naturally do all day long and if somebody for example were hassling you you know or even let's say if you had problems in your group with divisiveness then the only logical thing to do would be very happy and never do that kind of thing yourself you know like take extra steps to be to reach out to other people in other groups and not be divisive rather than going to the opposite party and trying to talk them into either blah blah or blah blah reconcile or confront that's not the solution really well probably the reconcile might do it if you did it with wisdom if you said I'm taking this step so that six months from now I don't see divisiveness you know and you're not trying to work with hard cement you know but going and trying to talk to both parties it's like hard cement and don't expect a lot from that unless you see it as applying to future karma future karma yeah anyway that's worldview and to me I mean that's that's Buddhism in a nutshell that's all we have to do yeah stop rebel clawing and start gardening okay hard to do easy to say you ready we'll do some prints see you on yeah well someone's what's so sorry we're

[Говорящий 2]
gonna study we're gonna do the Sangha Sangha Joe yeah Michael good question if

[Говорящий 1]
you really want to know it's in the reading let's just say it's in the reading the wisdom which perceives emptiness directly is unstained that's the first one right in the sense that it's it's getting free of certain seeds for obstacles here's number two they don't get caught anyone's in the top a yes you key is there can no one done demo arias people have seen emptiness directly are possessed of the wisdom which perceives emptiness directly those sunray lights some race and guess what Jay makes a point he says I'm not just saying that the truth of the path is the direct perception of emptiness I also want to point out that the J to be a she the wisdom of the hours after that experience also in count for these light rays the wisdom of the light rays of the

[Говорящий 2]
Sun the light rays of the Sun yeah so that's number two they possess like that

[Говорящий 1]
yeah yeah in the end then there's this huge debate Michael if you want to get into it are the light rays separate from the Sun are they coming out of the Sun I mean is the Sun independent of the light rays or that's another question in the end is the wisdom which perceives emptiness directly which destroys the darkness and that's why he calls it the Sun okay third one so that's what you give me back good luck do but don't I know this is this whole thing where he gets in the six the six steps okay with really the last one which was what oh yeah it was like you take all the objects in your life like things you can see you you have some feeling that they must be pleasant or unpleasant from their own side you are looking at them in the wrong way you start to get attachment like or dislike which is not a real like or dislike is it and then if you took the opposite of that which is thinking of them the right way that you've made these things that irritate you right then we could compare you to the Sun of the holy Dharma which destroys the darkness that light lies at the root of ignorant liking and disliking and I would bow down to that Sun if I were my he says okay that's why those how he glosses the three so the third one is that whole stuff together yeah yeah which is really beautiful so the six are really in the third one yeah okay cool so the real trick is to you know you got to be in this mood for the next few months thinking how do I present this to a new person that walks in you know like you don't want to dump all this you don't want to overwhelm them and that's the tendency for for people who just got a big dose of retirement time to you know that you want to tell them everything and you want to tell them all the details and then they'll just glaze if they're new you know so your task for the next few months is to really absorb this so well that you can regurgitate it in a normal conversation in normal English in a way that would be easily accessible to a normal person and that's a big skill that's a very difficult thing and you do a much greater virtue if you convey it to them in a way that they can absorb immediately than if you give them all the details you know it's good to have the details behind it if they ask but you have to be in this mode in the next few months like like I just go to bed at night or I wake up in the morning I don't get out of bed I just sit there and think how would I tell this to a normal person you know and then do that like you know just before you fall to sleep think how would I teach this this verse to a normal person and then you'll be really in the right mood when when it comes time then the right things the right words will come and it may not at all be like the technical presentation of you know all the Sanskrit internet and blah blah blah.