Углублённый курс ACI 01 — Учения будущего Будды: «Уттаратантра» Майтреи (2003, Аризона), занятие 4

[Говорящий 1]
Okay, we were going through the seven diamond visions, besides the one that Winston had a few years ago, to buy this property. What was it? We finished two, I think.

What's the third one? No, we only finished one. What's the second one?

Yeah, Dharmajal, okay. Suwan Chu Kwan Chok. I'll just put it up here so you remember what we're talking about.

Is that okay for your camera? Say Chu Kwan Chok. Chu Kwan Chok.

Chu means Dharma. Kwan Chok means Ratna. Jewel, so Dharma Jewel.

Debu Kwan Chok or Du Kwan Chok? Mr. Brian. Resolved Refuge or Causal Refuge?

[Говорящий 2]
It's Resolved Refuge when you're referring to yourself.

[Говорящий 1]
Yeah, going for refuge to the Dharma Jewel that you're going to achieve. That's, you did all you can 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. So, Resolved Refuge.

Going to refuge in the result. That's how I remember it. In what I'm going to become.

So, tonight we're going to talk about how you will become one of the three refuges. Actually, you become the... When?

Two of the three refuges.

[Говорящий 2]
When you see emptiness directly.

[Говорящий 1]
The moment you see emptiness directly, you become the... which two of the three jewels? That's easy.

[Говорящий 2]
The Dharma Jewel and the Sangha Jewel.

[Говорящий 1]
Yeah, Dharma Jewel and Sangha Jewel. 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, Buddha...

Buddha... I don't know... 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 Chö Khoi Chog is a state of mind. These are things in your own mind.

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. You get two of the four Noble Truths in your mind, and that makes you Chö Khoi Chog.

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. 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...

[Говорящий 2]
There an Arya sees the direct perception of emptiness.

[Говорящий 1]
Good. In Jetal Bheshe, 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 bhagpa in Tibetan. So which is the first of the four Noble Truths?

David Stone.

[Говорящий 2]
I'm suffering.

[Говорящий 1]
Sure? That's the way to stop a guy. 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, then you want to see...

[Говорящий 2]
you want to find out 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 a debate in the scriptures, which order you're going to follow.

Tonight we're following Mr. Stump's order. Okay, so first would be what? It's a K, right?

Say dun-nya? I'll wait till you finish. Dun-nya?

[Говорящий 2]
Dun-nya.

[Говорящий 1]
Dun-nya. Dun-nya. And I think, and 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 dun-nya dun-pa.

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, okay? 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 dungyel denpa is.

Dungyel denpa 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, ney nyi? Ney nyi?

Shedja. Ney nyi? Shedja.

Ney nyi? Shedja. Ney means...

Chukyala had it this afternoon.

[Говорящий 2]
I knew this was coming.

[Говорящий 1]
Disease. Illness. Sickness.

Okay? This nyi is what we call an equational sentence, which means is. It just means it's a pointer.

Sickness, I mean in English you just point your finger. But in Sanskrit and Tibetan it's the is. Sickness is the shedja.

Shedja. What's shedja? It's a name of a Tibetan newspaper in Dharamsala.

Shedja. Which means what? Knowable things.

They call the newspaper knowable things. Things to know about. But what it means here is, this jah 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 MUSE. What's it called? What's the fancy name of that YMCA?

Tucson School...Tucson Center for the Arts. 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. 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 people. I can tell you a horror story for every person in this room.

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 10 years ago, 5 years ago, 20 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.

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, it's 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. 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, 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.

And this is like a couple 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.

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 did 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, 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, we're on the web all day, we're using computers all day, 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. 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 why any single person walks in. Down at the bottom, there's some kind of feeling that something's wrong. Say, kun jung.

Denpa. Kun jung. Denpa.

Kun means everything. Jung means comes from. And kun jung means the source of all things.

The source. Denpa means truth. Truth of the source of suffering.

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, Kristi 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 kyi gyu ni pang ja.

ne kyi gyu ni pang ja. ne means sickness. kyi 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 the 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.

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. And the other is, if you can think, is just to turn it off.

That's the difference between ne and ne kyi gyu. 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. pang ja.

That's the beauty of Buddhism. That's the great secret of Lord Buddha's approach. 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. 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 a 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 the 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, me 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... They don't always work.

Well, they don't always work. Reconciliation doesn't always work, and confrontation doesn't always work. Whenever you confront and it doesn't work, you think maybe reconciliation would have worked.

Whenever you try reconciliation and it 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 were 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.

The whole idea is all mixed up. 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. Is it a goal?

[Говорящий 2]
Yeah.

[Говорящий 1]
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... Have you taken two-class 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. The ones who've been to a lot get bored if you don't throw it in.

So I think we might have to group them, people, because there'll 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. Well, it's not so long, but...

Generally it's not good to use the long words in anything when you're explaining. 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, what does it say? de ne ni tob ja Say de ne ni tob ja de means feel good.

ne means condition. de ne means health. ni means is.

tob ja means something we want to attain, we want to get. 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. The goal is not to be able to cope with life better as it kills you. I keep repeating that probably until I die.

I just want to drill it in one more time. 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. 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. Like, yeah, you'll still get old and ugly and wrinkled and die, but after that, the Lord has something waiting for you.

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

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's not mortal.

And then people ask me, well, would you just get more and more wrinkly? It's not like that. Your body changes into pure light.

That is the way we were meant to be. 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 eighteen courses, then through the tantric courses, eighteen 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.

Pagpaichita-Namadham. People who have seen emptiness have cut off from its root the source of death. And I like that.

It gets lost in modern Buddhist presentations, I think. 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 means path. Den means truth of the path.

Truth of the path to the end of suffering. And the most important one is just the direct perception of emptiness. That is the classic lam den.

That is the classic lam den. Say men ni. Men ni.

Den jang. Den jang. Men ni.

Men ni. Den jang. Den jang.

Men means, do you know? Medicine. Like men la.

House. 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. How many people do you know who have a serious disease who just refuse to admit it? Like, I'll be all right.

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? What are you going to do?

You're going to shell out money to any kind of crazy cure you can and then you're going to die anyway. It drives me crazy when I hear people, I'm going to fight this thing. I've got cancer.

Maybe you better study hard, meditate hard. I'll fight this thing. Come on.

What's it mean? Second.

[Говорящий 2]
Everything comes from the source.

[Говорящий 1]
No, but what was the statement? My trainer said you've got to... You've got to cut it off.

You've got to turn it off. Turn off the source, at the source. There gets to be a certain point in an illness that it's too late.

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. You went to Dharamsala and His Holiness said, oh, don't worry, I'll take care of it. You've got cancer.

Just do what I say. 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 dzogrim stuff. Then work on your inner channels, inner chakras. Then I can take care of you.

It's too late. It's too late. Even if you had this 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. Yeah, get health. Get health.

Get healthy. Get healthy. How?

Yeah, take the medicine. 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. 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 the 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, the reason we brought this up is that this are your truth of the path. And this are your truth of shutting off the shower. Turning off the shower.

What do you call that thing? Faucet. Shutting off the faucet.

And this one, lam den. How to shut off. Reach out and turn your hand.

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

Those two are the Dharma jewel. Now I got a question for you. Maybe Earl.

Which one comes first? Gok den or lam den?

[Говорящий 2]
Lam den.

[Говорящий 1]
Yeah, I mean normally you practice the path and then the results should follow. 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 the Buddha jewel that you will be if you're not already and the Dharma jewel that you will attain if you haven't already, which comes first?

[Говорящий 2]
Buddha jewel.

[Говорящий 1]
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 directly?

Yeah, that's the only jewel you don't become when you see emptiness directly, 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.

[Говорящий 2]
The Dharma jewel and the Buddha jewel.

[Говорящий 1]
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 directly? Like what?

Cessation of what? Yeah, you can't doubt the path ever again. And mainly one other one.

Believing in self-existent things intellectually. Okay? So you do achieve a truth of cessation and truth of the path.

They come first. And then later, much later, you become the Buddha jewel, fully enlightened being. Now let's take it from the point of view of...

Let's talk. But in terms of the... We talked about the Dharma jewel.

You're 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 bodhichitta. The first three diamond-like visions can be explained in terms of bodhichitta. 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?

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.

If someone comes up to you and asks you which comes first, Buddha jewel, Dharma jewel, Sangha jewel, you can say, well, 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 teaching, 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 if...

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? Gyaltsabje 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 cessations in your own mind, which is the real Dharma jewel, the ultimate version of that, which comes first? Buddha jewel or Dharma jewel? Yeah, neither.

It comes simultaneously. Then Gyaltsabje 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-nyel ka-dang-ne-nyel And there's a trick with the ne, which is a big deal in Sanskrit and Tibetan grammar. It can mean, first she yawned, and then she fell asleep. See?

Opening her mouth, she slept. But it could just mean she sleeps with a... 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.

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. Talking, words, books, not the real Dharma. So you can say that kind of order, but it's not really so relevant.

What's the real Dharma jewel?

[Говорящий 2]
Sensations.

[Говорящий 1]
Yeah, 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 sensation. Don't think of truth of sensation just in terms of not dying. It also means, like there's a place even before, 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.

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 our first DVD on our computer, which is why everyone was so grumpy because they stayed up late. It was 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 a funnel coming up. That's what the hell realms look like.

The guy who did that animation 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. 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 can see former life images coming up in animators' minds as they think they're creating. But they're just linking in to 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 something like that if you achieve a gogden. If you achieve a gogden.

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 did something to me.

Even in a group of people who have been through it for 10, 15 years, all of us, in an afternoon, we're interacting, and then there's this 98% level of them. 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 go to a lower realm anymore.

You can die peacefully. So you can practice it anytime, anywhere. It'd be better to have a difficult place to practice it.

Like this is a little not very conducive place, because everyone's practicing. Ideally, it would be to have someplace 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. That would be the best place to stay, I think.

We'll still build Diamond Mountain. To 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, right?

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. Because it was two of the qualities on the taking care of yourself side, which were what?

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 has always been pure by nature, natural purity.

And then there's the part which has become pure through a process. And we're going to have that same division with this. With this truth of cessation.

And again, the natural purity just has to do with your natural emptiness. The emptiness that you've always had. Emptiness.

Achieved purity in this sense has a little bit different meaning. And I'm going to go through that. I'm sorry.

He's got three qualities of natural purity. So I'm going to give you those. Three qualities of natural purity.

[Говорящий 2]
Gyaltsabje.

[Говорящий 1]
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 Uttaratantra. The Uttaratantra 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.

Which is very powerful. And I'm hoping to do some of that when we get to RIG, especially KAM. When we get to KAM, 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 Arya Sangha, then you can understand Maitreya. And it really goes like that.

So, number one. Duk darshana shaktyor ekatmat eva asmitah Say, duk darshana shaktyor ekatmat eva asmitah Yogacitra Dualism is at the root of all the problems. It doesn't mean what, Alistair?

Dualism.

[Говорящий 2]
It doesn't mean that the subject perceiver and the perceived object are distinctly one thing.

[Говорящий 1]
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.

There is a human urge. There's an urge within the human being to overcome discursive thought. I spoke to a heroin addict in New York one time.

And he was very apologetic for being a heroin addict. And I said, it's not my business, but I'm curious why. What drives you to take it?

And he says, if I could just stop the thoughts in my own mind, that's all I want. 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 up my mind. That's all.

And it works for a couple of hours and then it comes back again. But he said, just that feeling of having your own thoughts shut up. And if you spend three years in a yurt, you know the same thing.

You can sit there hour after hour and you're trying to shut up your goddamn mind. You're like this. And it's like singing advertising jingles from when you were in sixth grade.

Uh-oh, SpaghettiOs. You're like this. And the longer you're in retreat, the earlier it goes back.

The mind goes back further and further. And then you're hearing these idiotic things from first, second grade. And you can't stop it.

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. It never turns off.

After you get enlightened, the mind continues. It's just pleasant. So what does this dualism mean, everybody?

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 seed. Yeah, we came from the same karmic seed.

ZAD LTA DE RANG BZHIN GYI MA GRUB TE That's a pretty good mind-only answer. I'm not separate from the pen because we are being driven, we're being spewed forth from the same karmic seed. Me, the observer, and the observed thing are being spewed forth from the same karmic seed.

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

[Говорящий 2]
Because we're considering the seed that's coming from the self-existence.

[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 store? 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. 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.

You guys are no fun. I got to find new stuff. Can I be perceived by a mind that still has dualism?

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. You have to at least get over that intellectual thing that those people who bother me 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, gen shen gyi tok min.

And other meant two things. Remember? Remember?

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

[Говорящий 2]
Discursive thought and curses.

[Говорящий 1]
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. Reasoning.

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

What is it? pratipaksha nama nangama pramanani pramanani Okay. Yeah, it's the same thing really.

It's the same thing. Can't be perceived through other ways of perception, meaning words and ideas. And can't be perceived through the direct directions of another person.

A person who's 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?

[Говорящий 2]
Is it different from one?

[Говорящий 1]
Is it?

[Говорящий 2]
Well, one says it can't be perceived by a mind that still has dualism. Three says it can be perceived only by a mind that is free of dualism.

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

You say, Okay, since you bit. You say, If something is a 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 directly, right?

Which is to say, are there any states of mind other than? Yeah, lots. Lots of things.

GONG GSUM PA YOD BA THA So there are other stuff? PHAN TZE BANG RGYAL MA YIN PA THA So they are not in a, what do they call it? Exclusive contradictory.

What do they call it? Mutually exclusive contradictory. Meaning if you get rid of one, and you get rid of the other, there's nothing left in the universe.

You see what I mean? Is that the case? With one and three?

[Говорящий 2]
With one and three? No, that's not.

[Говорящий 1]
Yeah, right. That's what Gyaltsedre would 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 what I mean? But it could be a great debate for a couple of hours.

[Говорящий 2]
You could say three and one.

[Говорящий 1]
Yeah, you could say that, maybe. Okay, anyway. The point here, I think he's tending more towards direct perception of emptiness.

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. That's a big difference.

You see what 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 the kind of person to be redundant. He relates these to the root text and you'll see that in the reading.

He relates these to a section in the Uttaratantra that you will see in the reading when you get it. Okay. I'm going to stop there for a break.

And then after that we're going to discuss. We got one more purity to cover. What's that?

Achieve purity. It's kind of the more interesting one. I mean, 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. What exactly are the steps that we go through to get there? To achieve purity.

And that's all we're going to do tonight. So have a nice break. Relax.

Maybe get some fresh air because it's a little stuffy in here. Sato. Nasato.

Shakyas. Tarkayutum. Niruktya.

[Говорящий 2]
Pagatha.

[Говорящий 1]
Pratyatma. Vedya. Shiva.

Tasmay.

[Говорящий 2]
Dharmadivkaraya.

[Говорящий 1]
Vimala.

[Говорящий 2]
Jnana.

[Говорящий 1]
Yeah? Jnana. Avabha.

Sadvichay. Savalambanara. Raghados.

Dosha. Atmir. Avya.

Katakadre. Nama. Here's the Tibetan, which is a little better.

It's really weird. I'll just say it. You don't have to say it.

GANG ZHIG MED MED YOD MED YOD MED MA YIN YOD MED LAS GZHAN DU'ANG I bow down to the sun in the sky, which neither doesn't exist, nor exists, nor both does exist and doesn't exist, nor is anything other than those two. I bow down to the sun in the sky, which neither exists, doesn't exist, both does exist and doesn't exist, nor neither does exist, nor doesn't exist. And so it's beyond thinking about.

BDAG PA MI NUS NGES GCIG DANG BRAL means you can't talk about it. SO SO RANG GI RIG It must be known by yourself, individually. SHI BA which in Sanskrit is SHI BA Peace.

You asked, and Jim asked, that's where he got the three. That's where he got the three. 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 neither, and so therefore it's 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.

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.

Dapamin. So that's where Gyaltsabje got the... What was it?

Oh, cannot be perceived by a mind with dualism. That still has dualism. What was the next one?

[Говорящий 2]
Cannot be perceived by another.

[Говорящий 1]
Yeah, and he says here, ngesik dantel, which means beyond words, beyond definite words, beyond description. That's where Gyaltsabje got that one. so-so rang gi rik must be perceived individually.

So we had the eva darshat yasmasya tadevarta darshasyatma tadevarta eva darshasyatma 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 these whole things were spreading in India like crazy at that very moment. They're almost like parallel texts running, if you really look at them.

To me that's kind of exciting. Anyway, so-so rang gi rik. But what could the individual also mean?

Known individually. Do you know? so-so tangok, so-so tam yin gyi gopa Somebody said they were having trouble explaining this.

Who said they looked it up in a book? What 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. So-so tangok and so-so tam yin gyi gopa. So-so tangok means a cessation which is a result of individual perceptions.

And so-so tam yin gyi gopa means a cessation which is a result without an individual perception. And then it says the individual perception means the sixteen aspects of the four Arya Truths. So when they say individually known, it's a code word for seeing emptiness directly at the path of seeing and the aftermath that I think Resedes 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 Truths and understands them.

So that covers the third one, which is... So that's where you got the third one. And then shiwa, it's peace.

It's peace. Shiwa in Sanskrit. And it means natural peace.

Natural nirvana. Emptiness. 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. chi me, it's without stain.

ye shiwa zer dang den, It possesses the light rays of wisdom. nikpa kun la chakpa dang, It has to do with removing your attachment towards all objects. Oops.

dang dang rabde number jom, 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-jo thing, especially the truth of cessation, which is what this verse is about.

He compares it to what? The sun. I bow down to the sun.

Wisdom. Wisdom. Because it destroys 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? 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. 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, actions, ignorant actions, are motivated by those three... we could say liking things and disliking things in an ignorant way.

This is the big selling point. If I got some new poor Tucsonian in my breakout session, and I wanted to sell him the Dharma, it would be, this is the key. This is the key.

Is it wrong to dislike... 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? Not at all.

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.

It's not Buddhism. It's not Buddhism. Forget that.

It's a very wrong presentation of Buddhism. It's very, very wrong because it cheats people out of the real thing. It's not some kind of equanimity in the face 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. Ten minutes ago maybe.

That's fine. They irritate you. They're irritating.

That's real. That's not unreal. But ignorantly, no.

Ignorantly, no. What's the difference between ignorant liking and intelligent disliking with regard to an irritating person? Yeah.

You made it. You're making it. Well, not making it as it happens, but you made it.

If you respond to them negatively then you can 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.

That's what Buddhism says. But it's coming from a seed that you planted. 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. Can you see the connection directly?

No. 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 through 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.

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 do something irritating to them and then the whole cycle keeps going. How can you stop that?

Stop thinking about things the wrong way. Which just means stop thinking that they are irritating from their own side. And then 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 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. And it wouldn't be forced. It wouldn't be like, yeah, they're really a divine being trying to help me.

Probably. It's not like that. Just boom.

You're like, wow, they're trying to help me. I'm sorry. Thank you.

Like that. Big difference, right? One is a result of a little study.

The second one is a result of keeping your book. Just refusing to collect bad karma. Then you're like, wow, boom, I'm surrounded by these holy beings.

Wow. Number two. You can stop that if you stopped the general tendency of seeing things as self-existent.

The general tendency of seeing things as self-existent, 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. 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... you'd have to stop the seeds for that tendency that came with you when you were born, that were part of you when you were born.

Installed in the factory. Factory installed. Seeds.

Which all comes back to this. It all comes back. To me, it comes down to here.

You stop number three. This is intellectual. This is intellectual process.

This is the Prajnaparamita. This is the perfection of wisdom. Buddhism says that you can get out of disease through sheer understanding.

Given choice of virtuous things to do in a day, sincerely you should work on the ones that address your understanding. Because that's where you can break it. In the end, the process is an intellectual one.

I don't mean philosophers sitting around with books and stuff like that. I mean the raw power of grasping that you made that irritating person. 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, 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 you destroy these two.

So Gyatsobje says, he covers this whole six steps in a section called How We Get In Trouble. korla jukpay rimpa. Say korla.

jukpay. rimpa. The steps by which we get stuck in the self-perpetuating cycle.

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 is talking about achieved purity.

That's where these six steps come up in the entire tantra. That's why these six steps come up in the entire tantra. I'll say it again.

He says, these describe how we get in trouble. korla jukpay rimpa. 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, 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 Dharma jewel consists of the truth of cessation and the truth of the path.

I'm sorry. So really this is part of the truth of cessation. Cessation can be discussed in terms of natural purity or achieved purity.

And this is obviously achieved. Because you've got to go through these steps. You've 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 from, Course 12. And what was the other course? I mean, it gets in there somewhere, right?

But we said it was a commentary on the entire tantra that it came from. And now you know why. Now you know how.

[Говорящий 2]
Course 12, yeah.

[Говорящий 1]
This is where it comes from. This is exactly where it comes from. 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, you can say, well, you want to know where those six came from? And then you can jump over to the entire tantra and say, this is where they came from. 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 Tibetan's already laid out, but I haven't had time to translate it.

But now you know exactly where the six steps come from. And you know the very verse. And it might be fun, when you get the reading, to try to suck it out of the verse.

The last two lines of the verse. So that's an extra job you have to do. I think I checked, I think I finished all the, let me see.

Yeah, and meditation assignment. Is everybody talking over somebody between classes? Yeah?

It's something to do when you're banging on things and like, your head. Okay. Meditation assignment.

15 minutes analytical meditation. Think of the one thing or person which gives you the most trouble in your life. And how you might apply the six steps just mentioned in stopping this problem.

For me that's a real natural meditation. And by the way, that's worldview. That's why we call this whole organization worldview.

That is worldview. That's what you do. 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, really.

What were you going to say?

[Говорящий 2]
Well, now that you said that, so about step four, you said it was okay to dislike things, but not okay to dislike them ignorantly. Or be irritated. But if you're disliking things, then...

[Говорящий 1]
The theory is that you can't be irritated if you dislike it intelligently. Impossible.

[Говорящий 2]
But do you have to see emptiness directly?

[Говорящий 1]
No, no.

[Говорящий 2]
Just a strong intellectual?

[Говорящий 1]
Strong intellectual. Or it couldn't be that you could achieve a cessation for the lower realms by intellectual understanding emptiness. You can.

[Говорящий 2]
So that physical irritation actually can go away just through an intellectual realization?

[Говорящий 1]
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 so many things.

But one was that technically there's no reason not to be joyful all the time. Technically. 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. 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 it's not true that there's any benefit to being irritated by them. 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?

It's a song. Oh. 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 naturally do all day long. And if somebody, for example, were hassling you, or even, let's say, if you had problems in your group with divisiveness, then the only logical thing to do would be to be very happy and never do that kind of thing yourself. Take extra steps to reach out to other people and 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, partly 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. And you're not trying to work with hard cement.

But going and trying to talk to both parties is like hard cement. And don't expect a lot from that unless you see it as applying to future karma. Future karma.

Anyway, that's worldview. And to me, that's Buddhism in a nutshell. That's all we have to do.

Stop robo-clawing and start gardening. Okay. Okay.

Hard to do, easy to say. You ready? We'll do some practice.

See you on...

[Говорящий 2]
tomorrow.

[Говорящий 1]
Yeah. What's Saturday? Saturday we're going to do the sangha.

Sangha-jo. Yeah, Michael.

[Говорящий 2]
Quickly, the three qualities of achieved purity. I've got three main, and then with the other two possesses light rays of wisdom and removing all attachment, intelligence, and senses. Are those the three?

[Говорящий 1]
Good question. If you really want to know...

[Говорящий 2]
Let's just say it's in the reading. It is in the reading. Okay.

[Говорящий 1]
I thought I just... Okay, here we go. I'll read you the commentary by Yasubji.

Let's put this back on. I had this off already, you know. Okay.

BDAG MED NGON TSE DU LTOGS PA'I SHES RAB NYID DUS PA'I SA BON CHUD RIGS PA'I PHYI MA MED PO 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. DE DOG DGE KHO NA NYID NGON TSE DU LTOGS PA'I YESHES KYI OD ZER KYI SNANG BA DANG LDAN PO'O Aryas, people who have seen emptiness directly, are possessed of the wisdom which perceives emptiness directly. Those sun ray lights.

Sun rays? And Gyatso Je 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 RJES RTOGS PA'I YESHES, the wisdom of the hours after that experience, also accounts for these light rays. The light rays of the sun. The light rays of the sun.

[Говорящий 2]
It's a metaphor.

[Говорящий 1]
Yeah, so that's number two.

[Говорящий 2]
Aryas are...

[Говорящий 1]
They possess...

[Говорящий 2]
The wisdom that sees emptiness like the sun is possessed by light rays.

[Говорящий 1]
Like that, 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?

That's another question. Anyway, in the end, it's the wisdom which perceives emptiness directly which destroys the darkness. And that's why he calls it the sun.

Okay, third one. GSOS LA SOGS PA'I YUL GYI MED PAR KUN LA DU BUR DO LTAR NAS This is this whole thing where he gets into the six steps, 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 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, then we could compare you to the sun of the holy Dharma which destroys the darkness that lies at the root of ignorant liking and disliking. And I would bow down to that sun if I were Maitreya, he says. That's 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. Okay, cool. .

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[Говорящий 2]
. . .

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[Говорящий 1]
So the real trick is to, you've got to be in this mood for the next few months of thinking, how do I present this to a new person that walks in? You don't want to dump all this, you don't want to overwhelm them. And that's the tendency for people who just got a big dose of tarantantra, 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.

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. 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, 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? And then do that.

Just before you fall off to sleep, think, how would I teach this verse to a normal person? And then you'll be really in the right mood 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 all the Sanskrit and Tibetan and blah, blah, blah.