Занятие 9, часть 2

[Говорящий 1] (0:00 - 0:23)
So what's the purpose to do all these things? Why are we having this class? And why are we here this week?

And why are those crazy people in Diamond Mountain going to do a thousand days of retreat? Why would someone do a three year retreat? What are we doing?

Why are we doing all this? What's the point?

[Говорящий 2] (0:24 - 0:24)
Why?

[Говорящий 1] (0:27 - 9:05)
I mean, we... I... Why do people do yoga?

I have a yoga teacher in the monastery. He said, Wow, so many million people doing yoga in America. This is a high secret practice.

And I said, No Rinpoche, you don't understand. They just want to lose weight. And...

We all have different motivations for wanting to meditate. We all have different goals in mind for learning how to meditate. And they have different goals.

People are here for different reasons. Everybody is here for a different reason. But in the end, you are learning a skill which will change the world.

You are learning skills which you will take and change the world. Jesus came to this world. And Buddha came to this world.

And then now it's your turn. So you will... You will make a change in the whole world.

If you study these things well, you have the capacity to stop the suffering in the world. If you study these things well. We are not just having some kind of class.

The point is not that. The point is that lots of people are in pain. Lots of people are confused.

I mean, what is this world? Who are we in this world? What are we doing here?

What are we all doing here? We are struggling to make a living. We are struggling to have a little bit of happiness.

We are struggling to have some relationships. But in the end, isn't it all hopeless? I mean, you meet somebody.

You get married. You have some kids. And then you all die.

I mean, you get a job. You get promoted. You work hard.

You create something. You get remunerated. You get paid.

And then all the money is gone and you die. That's the story of everybody. That's what we are doing here.

The whole thing is crazy. We try to be civilized. We try to drive in line on the highway.

We try not to bite people's fingers at the restaurants. We try to be good to each other. But it's all hopeless.

The whole thing is we are pretending to be calm and civilized in a world where everything must be destroyed, including us. Right? And there's no point to life really.

Just make more money that you will leave behind when you die. Or do more headstands so you can die in a headstand. You know.

What's the point of it all, right? The current state of this world is an accident. The current state of this world is due to some kind of, I don't know, evolutionary quirk?

We are evolutionary quirks, okay? You are among a gradually diminishing handful of people in the universe who still yell back when the boss yells. You are among a small minority of living creatures in this universe who still didn't get it.

You are at a certain level of evolution which is destructive. Self-destructive. You still hurt people back when they hurt you and then they come back to hurt you again.

And you are not normal. You are retards. Okay?

It's not like there are many worlds where people figured it out already. And we're like at the back of the class, right? We just didn't figure it out.

And it's not a big deal to fix the world. It's not like a lot of work. Just get people to understand the screaming boss thing and you're halfway there.

If people stop screaming back at their boss or their spouse and they reflect on how they have created these things themselves, already half the world's problems are fixed. So changing the world is not such a big thing as you think. It's not like it's going to take a lot of work.

It's just a change in how you view things. And that change in how you view things will stop death itself. Death doesn't exist on many worlds of this universe.

It exists on this world because we're retards. We don't get it. But it's not natural.

Dying is not natural. The body falling apart is not natural. Getting old is not natural.

Having war, having hunger, these things are not the way things usually are. You have to really be dumb to have those things. You have to be so dumb that you will yell back at the boss who yells at you and not understand that you are making them yell back at you again.

We are in a temporary window, retarded stage. And it doesn't have to be like this and it will be fixed. Somebody's going to fix it.

It might as well be us. We can do it. You just have to get the emptiness thing down.

You have to learn to meditate like the book said. And then January, right? We're going to do the real thing.

So January we'll go try to get to level 4 or 5 or something. We'll do a 10-day retreat together and we'll just work really hard on meditation. And then you've got to have something to meditate on.

You've got to use it for something. Meditation is like a microscope and then you have to put something under it. It's not a big deal to own a strong microscope if you don't know what to put under it.

Here we go on what to put the microscope on. During the week those of you losers who flew away and flew back, we went ahead in the book and we studied emptiness because we thought you wouldn't even notice. We would still be on the same subject of meditation when you got back.

We're kind of like, I don't know, kids who sneak to the TV and watch the show and then the mom walks in and then they turn the channel to something that mom will accept. Rinpoche had a terrible terrible habit and I told the story. It's funny.

He used to fly into Bangalore and then drive to the monastery. It's eight hours to the nearest airport from the monastery because you have to go ten miles an hour because you have to drive around with pigs and chickens and cows. so the board of directors of the monastery and the board of directors of the Saramay Food Fund and the board of directors of the Asian Classics and all these big shots would come to the city from the monastery to see Rinpoche to the monastery.

They would drive a whole caravan of cars to the monastery. But mostly they just wanted to stay in the hotel for the night so they could watch TV which is not allowed in the monastery. So anyway, Rinpoche would land from New York, Frankfurt you know, and then he would come to the hotel and the first thing he'd do, he'd run over the TV and put his hand on it and he'd say, TV's hot.

Why are we talking about that?

[Говорящий 2] (9:09 - 9:10)
Oh, yeah.

[Говорящий 1] (9:10 - 23:06)
You went away for the week and we snuck out and did emptiness together. So we've already covered a little bit of this chapter on emptiness. We basically we just were talking about how you should study emptiness from the classics.

From the big difficult books on emptiness. Don't go for some lightweight thing. If you're going to try to crack emptiness, do it with the heavyweights.

Here we go. DE NYAM SRAMAD YONGS KSER BA'I GONG GYUR LA NA MED PA NI DE'I DAG NI CHEN PO'I LEG SHEG GING NA MYIN As we were saying in Tibet, in Buddhism as opposed to the usual historical flow, right? Usually at the beginning when you're close to the founder of the religion, things are more accurate and more pure.

And as the centuries go by people misunderstand and people mess it up, and especially people load on unnecessary junk, you know. And then by the 2,500 years later, the original beautiful 29 pages of the New Testament get all, you know, loaded down with other people's stuff. I used to tell my friends, they say, do you like the Bible?

I say, yes. The red print, you know, Jesus' own words, those are extraordinary. Then you get into this thing of, you know, if your neighbor bugs you, poke out his eye or, you know, all this other stuff.

But in Buddhism, the opposite happened, okay? As the centuries went by, the teachings on emptiness were made more and more accessible, all right? So that in the last 500 years, we have Tsongkhapa.

Tsongkhapa was the teacher of the first Dalai Lama, and he was very frustrated by the misunderstandings of emptiness in his time and in Tibet. And then he worked really hard, and he got it straight, extraordinarily straight, all right? So the version of emptiness you hear here, the one that we're talking about, the boss, all right?

When we talk about emptiness, I'm going to go straight to your yelling boss, right? That's special. You can't hear that kind of emptiness almost anywhere.

It's only in Tsongkhapa. It's only Tsongkhapa who really clarified it beautifully, all right? And you're just lucky.

You are in a room where people are talking about the highest ideas in the world, and in practice, how to use them to help people, all right? With yelling spouses, all right? So, chepak namdim.

So it's a special lineage about the high ideas with which you can save the world. And you can use it in any, what do you call it? You can use it in any walk of life.

Whatever your job is, whatever your interests are, whatever your occupation is, from computer chip designer to college professor to three-year retreatant, it doesn't matter what you do. If you can learn these ideas, you can change your, what do you call it? You can make revolutionary changes in your field, all right?

If you get these ideas, no matter what your field is, no matter what your interests are, you can change it drastically. My teacher said, Mike, he called me Mike, right? He said, after I got a geshe, he refused to call me geshe.

He said, Mike, he said, you go to New York. You take Diamond Cutter Sutra. You make a million dollars.

I'm like, Rinpoche, I don't want to make a million dollars. I want to stay in the monastery. He's like, no, no, you go to New York.

You prove you can make a million dollars with these ideas in a field of endeavor in which you have no interest at all. Business, you know? I'm picking for you a field of endeavor in which you have no idea about it, you have no interest in it, you have no experience in it, and you have no intention to ever be in business, right?

I was happy in the monastery. I didn't want to leave the monastery. I left the monastery once in eight years to go to my brother's funeral.

That was it. And once just to go to Thanksgiving dinner across the street. I didn't want to go anywhere.

Then he's like, go to New York, start a business. And I'm like, why? And he said, you need to prove that these ideas work with anything.

You know? Anything, whatever your field is, whatever you do for a living, whatever your interest is, learn emptiness, and then you can use it to change that world. And if you can change a world, one world, you can change any world.

If you can revolutionize business management, which you could care less about, then you can do anything. And he just said it like that. He forced me to go.

And I'm really happy he did. At the time I was really upset, really angry. So if you understand what we're about to embark upon, you can do anything.

If you learn Tsongkhapa's presentation on emptiness, you can do any change in the world. And that company just sold to Warren Buffett, it reached a quarter billion dollars. Warren Buffett just bought it last April.

You can do anything. Just learn emptiness. You can do anything you want.

Here we go. je ndi pakhyo kyi tenche yin su, tse nang ne, tawa tenla, badde shung shen, hel tsar la tsenwa min dzinpa, je rang gi yidam jangpe yang gi, gang ri shukpa na, jenpel kyi lamar So, in his time, in his day, Tsongkhapa read all the books on emptiness, and he didn't like them. He said, these are not clear, and I don't understand.

tse nang ne, tawa tenla, badde shung shen, hel tsar la tsenwa min dzinpa The vast majority of the books written in his time by the great masters of India and Tibet, he said, they cannot be used by regular people to make magical things happen. je rang gi yidam jangpe yang, gang ri shukpa na So, he was dissatisfied, and he had the power to see an angel. He had made contact with an angel called Manjushri.

And anytime he had a problem in his life, he just asked him what to do. So, he asked Manjushri, where am I going to learn about emptiness? What should I do?

Because these books all seem like they have mistakes in them. And Manjushri said, dawa drakpa ne, sangye gyi shingam shikne, sar tunpa jang chok sanpa lam chun yin gam chen shi, domo dong chok kyi sangmo dawa tenpa fel chen, sam shin jukpa yin, Chandrakirti, an old Indian writer named Master Chandrakirti, he was living in a Buddha paradise. What's Chandrakirti in Arya?

According to this, he was a Buddha. He was hanging out in a Buddha paradise. Sar tunpa jang chok sanpa lam chun, I'm sorry, he was a high bodhisattva, called lam chun yin dom chen.

And he looked down on this world and said, people don't get it. People are having trouble understanding emptiness. tenpa fel chen, sam shin jukpa, so he came to this planet.

He came to this world. Chandrakirti came to this world. de shung lam non chun me tso sumpa shin, de shung lam non chun me tso sumpa shin, dak dak gi shung duk dang, And then he established a traditional explanation of emptiness based on Nagarjuna's books.

nama jangpe yangwa tenwa tenpa yin, And this is the person who, according to the Angel of Wisdom, could explain emptiness properly. He said, you want to understand emptiness? You study the texts of Chandrakirti.

je su rang tawa go dukme shung lam la, rang chak gi, tra sam sok chepay tse, go ka shing, tok ka wa jung wa, shung ha jang neng shing, sa bun ne yin pe, go wa song pe, la mor mi kye, Frankly speaking, if people like you and I try to bite off Jatakapa's explanation of emptiness, you're going to get a stomachache. My mama used to put it that way. It's very difficult.

His explanation of emptiness is difficult. It's not easy. And it takes work to understand.

You have to pay for it. No pain, no gain. You have to pay for it.

You have to work hard. To get it, you have to work hard. ha jang neng shing sa bun ne yin pe, go sa le la mor mi kye, One can, but yang yang shing tu jang la, if you keep coming back for more punishment, if you keep coming back to it, you don't give up, keep coming back to his explanation, his explanation of emptiness.

yang yang jang la, shing shen la me de sel ka, dang sak kye kye pa chen du ma yin, you will find treasures in there that you cannot find anywhere else in the world. His explanations are tough. And they take a lot of thought.

And they take meditation. And they take a good teacher. But if you attack reality through Jatakapa's explanation of it, then to make a quarter billion dollar company in your free time while you're doing Geshe degree for 20 years, right?

It's a no-brainer. I mean, you can reach into reality and make things happen. The day we started ACI Phoenix, we got a check for $158,000 from a person I never heard of.

Okay. No, you can make cool stuff happen. But you've got to work.

You're going to learn emptiness, but you've got to work hard. It's going to be... You've got to work hard.

I can't give it to you on a plate. You've got to work hard. kye pa yin tong ni la chod chen du sherab so kye rim shen sak kye rim shen kuwa tar sak chen de chenwa un sak chen de chenwa un There's a process for learning about meditation.

There's a certain process. Number one, you come to a class and you hear about it. You come to a class, some guy gets up there and talks about emptiness.

That's step number one. Step number two, you go home and... My Lama said cook it.

You go home and you think about it at home. And then, third step, you meditate on it. This is the traditional way.

What monastery am I from? Seramay. That's not the name of Seramay Monastery.

It's called Chosan Lodolin. The name of Seramay Monastery is the golden island of learning, contemplation, and meditation. Those three steps.

Okay. Here's a few examples. DE NA DA LEN CES LAM NGON PA BZHIN ZHAG STE DOR DU ZHING NA So I'm going to teach you emptiness, says Pabongka Rinpoche, based on Tsongkhapa.

I would like to give you just a short introduction to emptiness based on Tsongkhapa. And we'll stop there.

[Говорящий 2] (23:07 - 23:07)
No.

[Говорящий 1] (23:11 - 24:24)
People are tired. You had your second wind. Those cookies got to you.

Alright, just a little bit. Just a little bit. Maybe ten minutes.

So this is the actual explanation started. People study this book. My teacher's teacher in the monastery, Yeshe Wangchuk, came from Tibet.

He escaped Tibet. Yeshe Thubten Rinchen's teacher escaped Tibet, came to the monastery and taught this book. So, you know, people wait 10, 20, 30 years to get to this line.

You got it in a week. Okay, here we go. DER DANG PO GANG ZHAG GI DANG LAS BSTAN LA BSTAN PA GANG ZHAG GI DANG LAS We are going to try to establish that you are not who you thought you were.

GANG ZHAG GI DANG LAS We are going to try to establish that you are not the person you thought you were. The person you thought you were cannot be changed. The person you thought you were cannot be made into an enlightened being.

[Говорящий 2] (24:25 - 24:25)
Okay?

[Говорящий 1] (24:26 - 31:54)
Because they don't exist. And if they did exist, they could not be changed or improved. If you are someone coming from your seeds in your mind, then you can do anything.

Right? If the financial status of the world is coming from your mind, you can make a quarter billion dollar company in record time. Okay?

If it's coming from your mind, things are doable. If they're out there, that's a problem. Okay?

You can't change stuff that's out there. If stuff is flowing from your heart chakra right now, then you can change it. Just plant different seeds.

You are not who you thought you were. Because if you were, the situation would be hopeless. Alright?

You are not the solid external thing that you thought you were. You are flowing from your own mind. And you are flowing from the amount of kindness that you show to others.

Therefore, you are infinitely plastic? You are infinitely, what do you call it? Moldable.

You can be molded into any shape. SHI RGYA BU LAS Aryadeva said in his 400 verses, SON NAM MIN PA THAM BAR TOG BAR DU DAG PING DOG PA DANG THAM BAR DAG SHIG DOG PA KHANG GI SHES TE KHYEN PA YIN Aryadeva, Master Aryadeva, who is, who's disciple? Aryadeva.

Aryadeva is great disciple, Aryadeva, right? He said there are three things you want to do in your life. SON NAM MIN PA THAM BAR TOG First you want to stop those things which are not goodness.

First you want to stop those things which are not goodness. Number two, parva dhani dopa dhama. Then in the middle part of your spiritual career, you should stop thinking of you as you.

Stop thinking of you as you. Dharmarthasi kundopa. And by the end, you should stop all the ways you look at things.

So anyway, some cryptic quotation. Stop those things which are not good. Then stop the you that you used to think you were.

And then stop everything that you used to think, okay? All right, done? Khamishe ne kepa yin.

Then you will be a master. What does those three things refer to? That's what we gotta find out now.

Kshepa dhara, lende mepa dhara, dhara so, kepu chokding gi kap su dok. In the first two great sections of the teachings of the path, the steps of the path, right? Called what in Tibetan?

Lamrim. In the teachings of, the first two great sections of the teachings of the steps of the path are called teachings for people of little capacity, lesser capacity, and teachings for people of medium capacity. In those two sections of this book and every other lamrim, they, we disprove wrong views of reality such as not believing that what happens to you comes from what you do to other people.

There are people who believe that something good can happen in their life without them being good to other people. There are some people who believe that something bad could happen to them that's not their fault, all right? And the lower parts of this book, the more elementary parts of this book are meant to stop that lack of goodness, got it?

That was the first line from Aryadeva. He said, stop that which is not goodness. What is not goodness refers to thinking that you could get anything good happening to you without helping someone else, or that anything that ever, bad person you ever met or bad thing that ever happened to you didn't come from not taking care of other people, right?

That's basic stuff. Next, bhardo gāsākhi-dhārtaṃ, then step two, try to understand that you are not who you thought you were. Mike is not who Mike thought he was, but that's step two.

What's step three? Try to understand that all the things around you are not what you thought they were, all right? That's Aryadeva, that's Master Aryadeva's talking, okay?

First, stop your low or wrong views. Then stop your belief that you are who you think you are. And then stop your belief that the things around you are what you thought they were, okay?

GOS PAS BRIN YANG NEN DU KHYER BA'I MED NGAG DANG THOS PA TSE BA'I YIN So I am going to give my presentation about emptiness following that advice. So question for you, is Pabongka Rinpoche going to discuss how Mike is not the Mike that Mike thought he was, or is he going to discuss first how nothing around Mike was what Mike thought it was? He's going to talk about Mike, that's all.

He's justifying his decision of which kind of emptiness to teach you first. He's going to talk about the emptiness of you first. And each person, it's specific to Christine, he's going to explain why Christine is not who Christine thought Christine was.

Then he's going to explain why Jamie is not the person that Jamie thought Jamie was. And then he's going to explain to Jeff why Jeff is not the person that Jeff thought Jeff was, okay? Then he's going to go on to other stuff, but he's going to start with each person individually.

And he's using the quotation by Nagarjuna's student to justify that approach, okay? THOS PA TSE BA'I YIN BDAG NI NYID PO MED GYUR BDAG LA BSKYED MED KYANG Is there a difference between the Jamie that Jamie thought Jamie was, okay? Is there a difference between the Jamie that Jamie used to think Jamie was and what you thought the flower was before?

Is there any difference between those two things? Is there a difference between what you thought, what you used to think the flower was or the Jamie that Jamie used to think Jamie was? Is there a difference between those two things?

Is there a difference between an honest politician or a balanced federal budget? They both don't fit.

[Говорящий 2] (31:56 - 32:04)
I'm not saying it's not true.

[Говорящий 1] (32:04 - 40:17)
I believe politicians... You go live in another country and you come home and you will kiss the American politician's feet, okay? You will kiss their feet.

Go live in some other country, you know, where you can get beat up and dragged to jail and executed for looking the wrong way at a police officer, you know? And then you'll come home and bless Obama's feet, kiss his feet, okay? So I'm not saying that.

But you see, there's no difference between two things that don't exist. So the thing that's not there when we discuss the emptiness of people and things is the same. Got it?

Because it's not there. You can't say it's longer or shorter or fatter or skinnier. They're not there, okay?

Okay, thinking about Kyan. Kyan means? But...

How many emptiness... I'm getting tired. I'm almost at the first one.

How many emptinesses are there in this room? Somebody said as many as there are objects and people, okay? Why?

Because each one is not what you used to think it was. Got it? Each thing in this room and each person in this room is not what you used to think they were.

Therefore, there is a kind of emptiness attached to each person and thing in this room. There's a chair that wasn't the chair that you thought it was in the vicinity of this chair. And then there's a mic that isn't the mic that Mike thought Mike was.

Somewhere attached to me. The truth that I am not who I thought I was, does that exist? The truth that I am not who I thought I was, does that exist?

Yeah, that applies to me, right? Are those truths the same? No, because the truth that Mike is not who Mike thought Mike was, and the truth that Jamie is not who Jamie thought Jamie was, those are different truths because they apply to different things.

What applies to Jamie? What applies to Mike? These are different.

They are different not in their content much, but they are different in who they apply to. If you put a hamburger on the throne or you put a hamburger on the table, is there a difference between the two hamburgers? Only in the sense that one is on the throne and one is on the table.

If I say, go get the hamburger on the table, you will be able to get the right one. Because it applies to different objects. Everybody has their own emptiness.

What you are empty of is equally absent. What you are empty of is equally non-existent. But the lack of that thing is specific to you.

Chew on that. Chew on that. THAMSA KHYI BRE BAD NGES LA BA'I So Prabhupada Rinpoche says, it's easier to see the hamburger on the table than the hamburger on the throne.

What's he talking about? It's easier to understand that Mike is not Mike than it is to understand the chair is not the chair. That's all.

It's easier to work with the emptiness of yourself than the emptiness of the chair or the carpet or anything else. That's not the way they usually say it. We said the opposite the other day.

We said you are so attached to yourself that it's hard to be honest about yourself. He's looking at it in a slightly different way. He said, because it's intimate to you, let's attack it first.

Because it's intimate to you, let's attack it first. I don't believe it's actually easier. But from a point of view, you can say it's easier.

It's definitely the one you want to see first though. If you can crack the emptiness of me, you can crack anything. So in that sense, it's a good place to start.

DE YANG MTHONG NYID DANG LA BRAL BYED KYI RIG PA LA BRAL BYED KYI RIG PA THAMS NAM DUNG GYI RIG PA SOGS MANG YANG DE YANG MTHONG NYID DANG LA BRAL BYED KYI RIG PA THAMS NAM DUNG GYI RIG PA SOGS MANG YANG There are many different ways of proving emptiness. There are many different proofs to proving emptiness. He mentions a few of them.

There are many classical proofs for proving emptiness. There's the pen. There's the aspirin.

But in the old days, they used different ones. And so, he mentions a few names. He drops a few names, okay?

DENG DAL GYI RIG PA You are... DENG DAL GYI RIG PA means things are empty because they depend on other things. Things are empty because they depend on other things.

I'll give you some classical versions of that, all right? Things depend on other things because results come from causes. Things depend on other things because results come from causes.

Does it help to say that your boss was born from his mother, so you shouldn't get angry at him? Not much, okay? It's true that your boss depends on his mother, and that's where he came from.

But it doesn't really help you when you're mad at him, all right? Or her. So, people came up with a higher version of emptiness.

They said, or dependence, okay? Is it true that things depend on their parts? Yeah, I remember distinctly going to India and reading this Ph.D. thesis from Harvard, all right? Somebody gave me a Ph.D. thesis from Harvard, and there was a chapter called Overcoming Desire for Girls. And then it said, if you have a problem with desire for girls, just remember they are made of atoms, and it will go away. You know?

Like, they're just made of atoms. They consist of their pieces. Concentrate on that and you won't have desire for girls, you know?

And it didn't work, okay? In fact, it seems kind of dumb to me now. They interpreted Buddhist philosophy to mean that.

That is a kind of dependence, but it's not going to help you, you see? Does your boss have arms and legs? Does your boss depend on his arms and legs?

Does that help you not be angry at your boss? Okay, then the highest school says, oh, dependence means your boss depends on your projections coming out of your mind from things that you did to people in the past. Okay, your boss's existence and your boss's yelling are coming from you yelling in the past, and that's the meaning of dependent origination.

Is that helpful in not getting mad at your boss? Yes. Is it helpful in destroying your boss?

[Говорящий 2] (40:18 - 40:18)
Yes.

[Говорящий 1] (40:20 - 44:26)
You see, the yelling boss. I've cleaned out 800 employees in my company. Over the course of my business career, I cleaned out 800 people.

I had a perfect building. I didn't have a single creep in the whole building, you see? I took them on one by one, you see?

You are yelling. I must have been yelling last week. I'm getting rid of you.

I refused to yell for a month, and then they quit, you know? Or they stopped yelling, you see? You can slowly clean out an office building.

I did, 800 people. There wasn't one creep in the whole building. Some of you went there.

Lama Ora was there once, and people went. And I cleaned it out. Everybody was happy and clean and nice and happy.

You know, it was weird. It was really weird. So that version of dependent origination can change the world, right?

Consider your yelling boss. He is empty because he came from your projections. Is that a good argument?

Is that a proof of emptiness? Is that a good proof of emptiness? Consider your yelling boss.

They are empty because they are coming from how you treated people in the past. Is that a convincing argument for emptiness? It's a correct argument for emptiness, okay?

That's ten-delta thought. That's mentioned in the text. Ten-delta thought, okay?

That's the meaning of the argument in favor of emptiness based on dependence, all right? I almost said, got it. Did you get it?

All right, next we're going to, tomorrow. Okay, I'm quitting. Tomorrow, we will go to nam dun gyi rig pa.

Okay, you want to just block that out? The first five syllables there. Nam dun gyi rig pa, all right?

Tomorrow we are going to do nam dun gyi rig pa, all right? We are going to talk about the argument for emptiness which has seven parts. There's an argument for emptiness which has seven parts.

It's a beautiful argument which is found in Melinda Pinda. What's that? Melinda Pinda.

These are the questions of Melinda. Who's Melinda? What's his real name?

Menander or Menendra, Menander. Menander was a Greek, okay? Menander was one of the people that descended from the people that Alexander dropped off in India before he ran back to home, okay?

So Alexander dropped a few kings off in India and went back home. And Menander was descended, he was a Greek king, okay? And then he got into a debate with a Buddhist monk in India and that was recorded many, many years ago.

It was B.C., 200, Alexander reached India, I think it's 256 B.C. or something like that. Before Christ was born, Alexander the Great reached India, dropped off some kings there, and they had arguments with Buddhist monks which were recorded. And nam du gyi rig pa comes from there, okay?

It's a beautiful meeting of East and West, 2,200 years ago, okay? It's very beautiful. It's really, really beautiful.

It's an argument for emptiness, which they say Aristotle might have heard from Alexander, all right? Okay.