«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 2

[Говорящий 1] (0:00 - 1:56)
Okay, here we go. So if you meditate, it will be on one thing only. And that's the meaning of meditation.

So again, we're going to try to sort of emulate the Sakya tradition, which Pabongka Rinpoche, a big Garupta Lama, advises. I thought it'd be fun to try to do 18 short sessions in a day, see how it goes. So, we're going to do a session right now.

But first you have to do a book. That's good luck. .

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It takes less time than all you have to do with positive. . .

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[Говорящий 2] (1:56 - 1:56)
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[Говорящий 1] (1:56 - 1:58)
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[Говорящий 2] (2:13 - 2:16)
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[Говорящий 1] (2:26 - 23:14)
. Okay, we'll start. We'll start with a short meditation, okay?

Start by watching your breath. Post your sentry at the tip of your nose, end of the nostrils. Watch the breath come and go.

Stay there, one place. That's meditation, one place. Picture a sun filling in on the top of a mountain, on the side of a mountain near the top.

There's golden sunlight streaming in from the window of the sky above. Through the window you can see the sky, blue sky. Soft mountain, rising halfway up.

Imagine that your art teacher is with you. You can picture them facing you, sitting on the ground, facing you in the sunlight. Visualization is not making photographs or paintings or sculptures.

Visualization is bringing a living being into the room with you. Eyes blinking, chest breathing. One on their body, and just focus on their face, just the outline of their face.

Now start to go into meditation, which means one object only. Not aware of the sunlight anymore. Not aware of the sky anymore.

Just aware of their face. Your mind linked to their face. No other thing in the world, just their face.

You can slowly open your eyes. So we said that meditation is just a tool, like a microscope or a telescope. You have to train it on something.

You have to put something under your microscope. You have to want to see something larger. So then there comes into play a very crucial part of meditation, which is selecting your object.

Selecting the thing that you will meditate upon. And this is Pabongka Rinpoche's Lamrim. It's 1,000 pages.

Very, very famous. And I was sitting with someone recently at lunch, and everybody was saying their, what they thought was the greatest book of all time. And the Bible came up, gone with the wind.

And I said, no, Namdo Laksa. This book is called Namdo Laksa. Namdo means liberation.

Laksa means hand. Laksa is short for Laksa Tattva, which means right hand. Like somebody, you just come and say, here's liberation.

And you just take it. I give it to you. Like that.

Somebody, what do you call it? Yeah, it's the gift of liberation thrust into your hand. And they just say, here, take it, like a potato.

And you're like, wow. That's the name of the book. It's a teaching that was given in, I think 1921.

For 24 days, in the capital of Tibet, Lhasa, by my teacher's teacher's teacher, which is Pabongkha Rinpoche. And he trained the teacher of the current Dalai Lama. So he's an amazing Lama.

And he trained Thich Nhat Hanh Rinpoche, who's the teacher of the current Dalai Lama. And Thich Nhat Hanh Rinpoche was my teacher's teacher also. So my teacher taught this book for over 25 years.

We went to it three times. And it's a beautiful, beautiful manual of all the steps to enlightenment. So like when you buy a new lawn mower, and they say try to read the manual, and you throw it out.

And you read what you have to read. You read the, what do you call it? What's it called?

The short instructions. And there's like 10 steps, like screw on the blade, put the oil in, and like that. And then you can mow your lawn.

So this is a lam rim text. Lam means path. Rim means step.

Step by step. So step by step on the path to enlightenment. The idea being that there are certain realizations that everyone needs if they are going to get enlightenment.

For example, the realization of our own impermanence. It has to come home to you very strongly if you hope to get enlightenment. You have to have an experience or something, understanding.

A close friend dies or something like that. These are necessary for spiritual development. You must have some kind of realization of impermanence thrust upon you in order to progress spiritually.

Someone who thinks they're going to live forever or someone who hasn't had a tragedy in their life. It's much harder for them to develop spiritually. So this book has all of those steps.

And the assertion is that you must go through all those steps. If you skip one or skip two, spiritually speaking, it would be like leaving a major part out of a car. So, you know, my teacher had a Volkswagen Bug.

It had 200,000 miles on it. It broke one day. He said, fix it because you're American.

You can fix it. And I took it apart and I put it back together and there were three pieces missing. I had three pieces left.

And then I'm like, I tried to start it. It wouldn't start because no car company is going to put a piece in there that costs anything that's not necessary. So it's the same with Lam Rim.

It's the same with your spiritual life. There are certain experiences, inner experiences that you cannot do without. You must have them.

And so the process of going through Lam Rim is to try to take us through those experiences in a logical way so that by the end we become enlightened. So, that's how much we haven't done in the last class. Meaning, I skipped 950 pages or something and I took you to the end.

Why? The end of the process of liberation involves a lot of meditation. You have to be meditating a lot.

And then you must train that tool upon emptiness. You must try to grasp emptiness. If you understand emptiness, then all things are possible.

If you don't, then nothing is possible. So traditionally in Lam Rim, emptiness is taught last and meditation is taught just before that. But what I want you guys to do is I'm taking you through meditation first which is basically the nine levels and how many powers?

Six powers and four states of mind. So if you don't come out with anything else this week, it's got to be, what, nine, six, and four. And then you can spend the rest of your life trying to remember what they were.

And then to train that thing on emptiness. And then emptiness is the key to everything. So my proposal, which you don't have any choice but to accept, is we'll do the meditation first, which is what we're doing, and then we'll study emptiness as we go.

And then we will train that emptiness meditation is a gun with a telescopic sight. I used to hunt deer. In Arizona, when I grew up, you had to hunt deer.

And we were brought up, I had a .257 Magnum and I was trained from age 10 to shoot these guns. And then the deer one, it has a telescopic sight on the top and then it's a very high-powered rifle. So you could hit a deer on another mountain.

So you can think, which I did once and then I told my dad, I can't do that anymore. That's another story. But the telescope is the meditation, you see?

The telescope is the meditation, the scope. And then the power is the gun. The gun is emptiness.

So if you combine them, if you have really powerful meditation scope and then you have the rifle, which is emptiness, then you can get enlightened, you see? Vipasyana and shamatha in Sanskrit. Shamatha is ultimate capacity to meditate, past level nine.

And then the gun is called vipasyana, which means an extraordinary insight to how things work. So we need to combine those two. You have to have the gun and you have to have the scope.

So what we're doing this week is I'm giving you the gun and the scope, okay? And then you got to go shoot things, okay? What are you going to shoot?

You got to train that gun and that scope on the lamrim, on the steps of the path to enlightenment, you see? So each time we go through a step, starting in the spring, you'll train the gun on that, you see? So let's say we do a step which is called death meditation or study a person's impermanence.

So then we will, instead of just doing the normal lamrim thing, which is you say, okay, everybody has to die, there's nine reasons why, this should come to full conclusion. Instead of doing that, we will train that gun on death itself. And we will do a death meditation and you will go through the death training.

But then you'll train the gun on it and say, do you have to die? Can you change that, you see? Because it's empty and if you had enough concentration, you could change the fact of your mortality, okay?

If you understood its emptiness and if you could focus strongly enough, you could shoot your own mortality. You see kala danda, right? In yogic terms, kala danda means what?

Take a stick to death. Danda means stick, kala means death, right? So that's my, I think it'll become a very popular way to teach lamrim and you will be the first teachers of it, okay?

Which means you have to learn it. So in the whole context of what I'm doing is that I want each person here to teach. To teach starting the day after you leave, okay?

The day when you can start talking, start teaching, okay? So take notes and pay attention as if the lineage rested on your shoulders, which it does, okay? For two and a half thousand years, each group of students has taken responsibility to pass it on correctly, accurately, and then that's your job.

In our tradition, in our lineage, once you listen to a teaching, it's your job to know it well enough to pass it on. So you got to make sure you get it down pat, okay? You can even ask questions for the next 24 hours.

Let's say you can ask questions by note throughout the week, okay? But you should know it with a confidence of a teacher. Like if somebody lost the instructions to the lawnmower, they should be able to come to you and say, well, what did we do?

What did the book say? So take enough notes that you can pass it on responsibly. You can be irresponsible and just say, I used to do that.

Some of my years, in my 30 years, I'd say, oh, I'm just going to osmosize it from the Lama. I don't remember too much of those years. So I would suggest notes, okay?

So take notes. And then in the evening session, we'll start on the poster. And I don't mind if you make notes on the poster.

And then my hope is that you would stick the poster up at home when you get home. And it's always looking at you in an accusatory way, like look at all these cool levels. She didn't have time to read me today or do me today.

We had a poster in the yurt in the three-year retreat, Lama Kristi and I, and we hung it from one of the lower sticks, and you had to bump into it to get out the door. And it was some kind of blessing. So what I wanted to do in the evening sessions is you'll be taking your notes on your poster.

Because the poster is an outline. It's not complete. And then you take it home and you sit with the poster.

You put it up somewhere. Some of the New Yorkers will have to get a larger apartment.

[Говорящий 2] (23:14 - 23:15)
All right.

[Говорящий 1] (23:16 - 23:26)
All right. So we're going through emptiness, but we're picking up where we left off in October. November?

[Говорящий 2] (23:27 - 23:27)
I don't know.

[Говорящий 1] (23:27 - 37:37)
But anyway, we can't go on. We have to do it this way. I've realized we have to do it this way.

We'll be having teaching every meditation retreat. Because otherwise, we can't finish in 10 years. It would take 20 years.

So let's do 10 years, OK? Then we can do something else. All right.

So just for the record of the video and all that, I believe we're at 365B, last line. So I'll read the Tibetan as a blessing, and then I'll teach it to you. We're on the subject of emptiness.

,GES SHIG GANG ZAG GI BRTEN GYI BRTAR MEN GYI, ,NGES LA BA'I DANG POR DE NAS GCIG, If you're going to learn emptiness. So probably, as my teacher Geshe Thich Nhat Hanh would say, you should probably have two sections in your notebook. One is going to be for the meditation stuff, and one is going to be for the emptiness stuff.

So we're doing the emptiness stuff. Every object... By the way, if you haven't heard anything about emptiness in your life, don't worry.

You came at the right time. We're starting from the start. ,GES SHIG GANG ZAG GI BRTEN GYI BRTAR MEN GYI, Every object in the world, every existing thing has its own emptiness.

What's the easiest way for us to get at any one of those? You see, if we can just grasp one of them, we can get liberated. We can change death itself.

Out of all the stuff in the world, what would be the coolest emptiness to start from? Like the emptiness of snow, or the emptiness of dinner, or the emptiness of my last distraction in my meditation. You see, everything has an emptiness.

So the text says, let's use me. That's the most powerful place to start. Michael will use Michael.

Raphael uses Raphael. Gabriel uses Gabriel. You know, you start like that.

You use me. I use Mike. You use Helen.

Everybody uses their own self. That's the place to start. ,GANG ZAG GI BRTEN GYI BRTAR MEN DE, ,NGE LA BA'I, It's easier to start there.

He says, ,BSTAN POR DE NAS PHYI, Therefore, we will start there. We will start the teaching from there. ,DE YANG STONG NYID DANG LA, ,BAR BYED GYI RIG PA LA, ,DANG SBYOR GYI RIG PA DANG, There are, in classical Buddhist teaching, many ways to prove emptiness.

One famous way is called dependent origination, which you can just think of in human terms as everything in the world had something that made it happen. Everything has something that came before it and caused it. That's all.

If you see smoke, there must be a fire. If you see a person, there must have been a mother. Everything is impelled by another thing.

That's all. ,DI BYUNG BA'I NA DE BYUNG, That's how Buddha taught dependent origination. He only used one syllable words, but we've improved.

He said, stuff happens because other stuff happens. This happened because that happened. We don't understand what causes stuff.

We say snow falls because I blew my nose or something like that. The way we believe things work is as ridiculous as saying snow falls because I blew my nose. Maybe it will if you're really close to where I'm sitting.

,DE YANG STONG NYID DANG LA, ,BAR BYED GYI RIG PA DANG, ,NAM DUNG GYI RIG PA SOGS MANG YANG, There are many, many ways, he says. You can use dependent origination. Things happen because of other things.

Or you can use ,NAM DUNG GYI RIG PA. These are seven variations on a study of what is the relationship between Mike and Mike's parts. What is the relationship between Michael and Michael's arms and Michael's legs and Michael's head, Michael's mind?

We finished that in Phoenix. We did ,NAM DUNG GYI RIG PA. We used, on the last thing, the example of something in the parking lot, a car.

We used a car. It took a long time. I checked the tapes because I needed to know where to start today.

It's like an hour on the parts of a car. I just want you, for the record, I want you to know that's not the whole ,NAM DUNG GYI RIG PA. That's not the whole argument.

But it took a couple hours and that was enough. There are six more variations, which we're not going to get to, because that's not the purpose. He's just mentioning it saying there are many ways to prove emptiness.

SOGS means etc., manyang. LAS DAM PO BA'I KHO LA BA NI, CI TU BDAG GI RIG PA GNYIS YIN PAS Those who are just starting out on their study of emptiness, it would be easier for them if they used the classical argument for emptiness called it's not one and it's not many. CIG TU BRAL Say CIG CIG TU BRAL Many neophyte editors have corrected the TU to DU because after KA, the locative required is DU.

And they didn't understand that it was CIG DAL DU MA meaning one and many. So CIG TU BRAL meaning things are not one and things are not many. Is this one clock or many clocks?

It's one clock. Are these one clock or many clock? No, those are more than one.

But that's a classical proof for emptiness where you prove that there's not one clock in this room and there's not two clocks in this room either and there's no other choice. It's either one clock in this room or there's more than one clock in this room and there's no other choice. You covered everything.

Can I say that? Either there's one clock in this room or if there's any clocks in this room, there's either one or there's many. Can we say that?

So that's a classical proof of emptiness. How that's true, why that's true, I don't know who's going to get that. So RIPA GNYIS, but he says GNYIS in Tibetan means one and only sometimes.

You see one and only, it can, GNYIS can mean one and only. Like he's saying capital, we do it with a capital T. The city is, where's the city?

Phoenix, yeah. Okay, everybody knows that. Okay, no, I mean, they say that, I used to think it was very arrogant when I first moved to New York.

I mean, it's the city, I said, which city? It's that. So think of Cikjidak RIPA, the proof of one and many.

It's that proof of emptiness. He's saying, GNYIS, okay. BYAS RIN PO CHE DANG, DE BYAS SU GRAM PA MANG PO KYANG SKABS TE RIG PA DE NYID LA GNAS ZHIG BYA NA'I BSRUNG YOD BYAS RIN PO CHE means Jatakapa, okay.

Jatakapa, DE BYAS SU GRAM PA MANG PO and many of those who have followed in his footsteps of his thinking lineage, okay. We have to divide between a political lineage and a thinking lineage, okay. Lots of followers in Jatakapa aren't glupas and lots of glupas aren't, okay.

All right, BYAS SU GRAM PA MANG PO KYANG SKABS TE RIG PA DE NYID LA GNAS ZHIG BYA NA'I So lots of followers of Jatakapa and himself, they used, what do you say, a four, what do you call it, bullet point, I guess. GNYIS, crucial points, four crucial points, bullet points, okay. To, in regard to the proof of emptiness based on one and many, okay.

So there are four steps that you, once I take you through these four steps, you should have a really good grasp of emptiness, all right. That's the point, GNYIS ZHIG BYA NA'I. GNYIS ZHIG, they applied four crucial points to the argument of one and many, okay.

KYANG NAS GSUNG YOD, DE LA DANG PO NI means, hey, you want to know the first one? DE LA DANG PO NI, RGAG BYA NGES PA'I GNAS The first crucial step for any person who seeks to understand emptiness and thereby save their planet is RGAG BYA, okay, say RGAG BYA. A lot of new students say RGAG BYA.

It's RGAG BYA. RGAG BYA means, when I say my pocket is empty, I'm talking about something that's not there, right, which is normally money, okay. And there's a process of discovery in it.

You go to the restaurant, you order a meal, you go to the restaurant, you tell everybody you're paying, you eat a big dinner at Cocina Rustica in near Sedona because you want to be a big shot and you say you're going to pay for everybody and then everybody eats a huge meal and then they bring the bill and with a flourish, you reach into your pocket and then you're like, oh, I gave my credit card to the people doing the readings for the last Phoenix teaching and they lost the credit card.

Money, that's another subject. So you reach in and there's this sense of emptiness, okay. But emptiness implies the emptiness of, something has to not be there, okay.

RGAG BYA means the thing that emptiness is empty of. RGAG BYA means the thing that ain't there. RGAG BYA, if you don't know the thing that ain't there, you can't, if you don't know what a credit card is, you can't what?

You can't discover that it's not in your pocket. There's got to be something that isn't there, that you discover isn't there and then it saves your life and the lives of everybody on the planet, okay. So that's RGAG BYA.

So the first crucial point is we must identify what it is that's not there and was never there, okay. And was never there. I like to talk about, I was driving down Fifth Street in Harlem, New Jersey one night, it was getting dusk.

I had, I was in Rinpoche's Honda, which lasted 25 years because he never drove it. And a mouse ran across the street and I slammed on my brakes and I almost threw my head to the windshield, like my head bumped the windshield. And then I was like, oh, I hope I didn't hit him, and I looked down and it's an oak leaf that was blowing in the wind, right.

So get this, try to grasp this. A thing that wasn't what I thought it was almost killed me, okay. A thing that wasn't what I thought I was almost crushed my head and killed me, sent me on to another world, you know.

I was reacting to a thing that didn't even exist, okay. All right. And that's what our life is all about.

Everything you ever got happy about, everything you ever got sad about, every crisis you ever had, every problem you ever encountered, every person you didn't like, all the lines on your face, especially these, they've been produced by something that didn't even exist. And you just made a boo-boo. It was a big boo-boo.

If the person you were mad at wasn't there, in a certain way, okay. The leaf you tried not to run over wasn't even, was never there, okay. All the stress of your life has been produced by a mirage, something that wasn't there.

That's gacca. Gacca is the mouse running across the room. On the day that I slam my brakes on, okay.

Gacca is the mouse running across the room on the day I slam my brakes on. And in my mind, you've got to put quotation marks around, what? Mouse.

It was the mouse that I almost ran over, right. We, in English, we put quotation marks on things that don't exist, you know. He's supposed to be a competent boss, you know.

And we go like that, right. We have this mudra. There's a mudra, there's a head mudra.

Actually, all bosses are incompetent. That's why I don't have one. Anyway.

Mouse, okay. Mic. Mic, okay.

The mic that I've been protecting and fighting for, you know, combing what hair had left, you know. This mic. Okay.

So this is Gacca. We must establish who it was that wasn't there when we had all our crises and what. We do.

CHEN GYUG LAS, THAG PA'I NGOS LA MA RIG PAR DE'I NGOS MED ZIN MA YIN Very famous. Say THAG PA'I NGOS LA THAG PA'I NGOS LA MA RIG PAR MA RIG PAR DE'I NGOS MED DE'I NGOS MED ZIN MA YIN ZIN MA YIN One of the most famous lines from Master Shantideva. Who said that?

You said that?

[Говорящий 2] (37:38 - 37:38)
Right.

[Говорящий 1] (37:39 - 1:07:52)
From? Yeah. In English?

Yeah, Guide to the Bodhisattva's Way of Life by Master Shantideva. THAG PA'I NGOS LA MA RIG PAR DE'I NGOS MED ZIN MA YIN Until you can, let me make it calm and easy. Until you can make contact with the thing that you were imagining, you will never be able to realize that it was never there.

Until you can identify the thing you thought was there, you will never be able to establish that it never was there. Basically, you have to figure out what is it you're thinking wrong about Michael or Helen or Ellen. It's the Hua, we're talking about Ellen.

The Hua. Or anybody else. What is it about Michael that I'm doing wrong?

That's the big question. One day I just sat down with Rinpoche. I said, Rinpoche, we're in a class, right?

He said, yeah. I said, the door's over there, right? He said, yeah.

I said, so what am I doing wrong? I'm going to walk through that door and go make you tea in about two minutes. So what am I thinking wrong about the door?

Just tell me. Let's just get it straight. Just tell me.

And don't teach me all this stuff. Just tell me what I'm doing wrong with the door and I'll stop doing it. Okay, just tell me what I'm doing wrong.

How am I thinking wrong about Mike? And just tell me and then I'll stop. But unfortunately you have to listen to the scripture or else I don't have anything to do.

Okay. She Sumbadar. So Master Shantideva said, we must figure out what it is that we're doing wrong.

What is it that's not there that we think is there? Because some of the stuff we think is there is there. Michael's here.

He's teaching. It's real. But you're doing something wrong.

Somehow your mind is, what do you call it? What do you call it when they adulterate it, right? There's mixed in something unreal.

She Sumbadar. ,GANG RGOL GYUD DANG, ,ME RGYUD DAG, ,DNGOS MA BZIN NA, If you can't identify the me that doesn't exist and the me which we have to cancel mentally, ,DE RGAG PA'I ME RGAG LO MI SHES TE, then we will not be able to cancel it. There's two kinds of cancellation in Buddhism.

One is to prove that something doesn't exist and one is to prove that something is not something. ME RGAG means to establish that something doesn't exist. ,BAR NA, ,BEN MA THO BA DANG MI PO GYUR NA, ,PO PA DANG, He says, if you can't see the target, how can you hit it with the arrow?

We got a high power rifle. How can you hit the target? How can you hit the deer if you can't see the deer?

If you can't identify what it is you're doing wrong, how are you going to shoot it? That thinking. ,PO PA DANG, ,KU MA LUS MA BZIN NA, ,DZIN NI THUB PA, Or if you don't know the identity of the criminal, how are you going to, what do you call it?

Apprehend them. It's not possible. ,NI THUB PA BZIN DU GYUR RE, If you don't know the thing that emptiness is empty of, and you don't know what it is you're doing wrong with the door, then how are you going to stop yourself?

,MGO GYUR DANG NGOS ZIN GOS LA, You must identify the Michael that doesn't exist. You must identify the Michael. Everybody, John has to be John.

Everybody has to be Gabriel. The other guy has to be the other John. ,DE LA BRTAN PAR ME BYAS TE, ,BRTAN PAR DANG RANG BZHIN GYI MA GRUB GYUR RANG BZHIN DANG, ,RA NGON NAS ME GYUR RA NGON NI, ,ZHIG RGYAG GI BRTAN PAR, He's going to give three synonyms for the Michael that doesn't exist.

He's going to give three technical words that are used to describe the Michael that doesn't exist. Here's the first one. ,DE BAR ME, ,UNREAL, ,UNREAL, He says the real and unreal.

The real and unreal. Got it? ,RANG BZHIN GYI MA GRUB GYUR RANG BZHIN, And the nature in natural, when you say things are not.

The nature in natural, when you say things are not. Natural. When I say things are not natural, what am I referring to?

What is nature? When I say things are unreal, what would real be like? And then the third one, ,RANG BZHIN GYI MA GRUB GYUR RANG BZHIN, This is easier.

It doesn't come from its own side. It doesn't come from its own side. We were in China for months doing pens and going like this and this.

Do you know that? If you're on tour, you've heard it 48 times. Okay?

You hold up, you give the argument about the endness of the pen, then you hold up the pen in front of a thousand people and you say, is the pen coming this way? Or is the pen coming this way? And then all these people say, the pen is coming this way.

They all get it. So RANG BZHIN GYI MA GRUB GYUR means coming this way, towards you. Towards you.

From its own side. In Tibetan it's RANG BZHIN GYI MA GRUB GYUR. Existing from its own side.

So, the own side in existing from its own side. The real in unreal. And then the nature in not natural.

These are all GAG BYA Okay? Alright? Those are three different ways to talk about it.

But we'll go more, don't worry. If you're feeling lost, it means you have something of value. Okay?

Hopefully. GZHI RGYA PA'I BRAL PAR The commentary to the 400 verses written by Aryadeva, who was the primary student of Nagarjuna himself. He says, DE LA BDAG CES BYA BA NI KHAR ZHIG LO BO NAM KYI GZHAN LA RAG MA LAS PA'I NGO BO RANG BZHIN TE MED PA NI BDAG MED PA'O You want to know what it means when they say Mike is not Mike?

Get used to that. Mike is not Mike. The building is not the building.

The retreat center is not the retreat center. The snow is not the snow. The Mike that you're talking about when you say that Mike is not Mike.

What does that mean? He says NGO BO NAM KYI GZHAN LA RAG MA LAS PA DE LA BDAG HIM, ME SELF, MIKE What we mean when we say the Mike that's not there is a Mike that wouldn't depend on anybody else or anything else. A Mike that could come without its proper causes.

A Mike that could exist without being in relationship to anything else. That's the Mike that doesn't exist. That's the Mike that was never there.

That's the Mike that I've been protecting my whole life, that made all the wrinkles on my face. And if I hadn't believed in that Mike my face wouldn't have those wrinkles. I would be happy all the time.

I've been slamming on my brakes my whole life for something that didn't exist. A Mike. And if I ask you to describe what that Mike would be like you could start by saying a Mike that could exist without depending on anything else.

What that means exactly we have to talk about. You could say that exists without his mother or exists without experiences of his life or something like that, but we're going to go deeper on it. That's how Master Ayadeva described the word no self.

No self means, no Mike means no Mike could ever happen without relying on something else. We'll do a meditation. I want to keep throwing in 5 minute meditations.

This is the old Sakya system. Let's see how it works. Instead of a 2 hour thing where you space out for an hour and 50 minutes.

And your knees hurt. But your knees hurt anyway. Go back to your breath.

Just one thing, your breath. Nothing else. There's nothing else in the world.

Go back to the sunlit room on the side of the mountain. Your teacher is sitting with you. Gaze upon their face.

They're looking at you. Gaze upon their eyes. There's nothing else in the world.

You have no other things to think about. You have no other worries in the world. You have no plans.

No other thoughts. Nothing else to feel or be aware of. Just connect with their eyes and their face.

Upon you. Stay there. Just stay there.

Take your sustenance. See how it feeds your spirit and your mind and your body. Just stay on one thing.

Feel some kind of comfort or relief that you can just stay on one thing. Don't have to worry about anything else. Just be there.

Teacher's not saying anything. They're not doing anything. Just looking at each other.

Just be content to be there. That contentment will make you a different person in a way. You bid your teacher farewell.

Goodbye. Open your eyes. Something that would not depend on its causes.

Other things. Something that existed from its own side. He's going to talk later about the importance of experiencing these things and not just learning the technical lingo.

It can become technical lingo. You can start saying it doesn't exist from its own side. You have no personal feeling or experience of what that means.

I'm going to run it by you just quickly. This is the DCI tour. Weiqi heard it 5,000 times.

What's this thing? We'll do it real fast. What's this thing?

If a dog comes in here and I wave it at a dog and I hand it to, you know, I go like this, what will they do? They won't see a pen. When they don't see a pen, they see something to chew.

Chew toy, you can say. Who's right? You can say both.

It's okay. It's really a pen to a person and it's really a chew toy to a dog. If I leave the object here on the seat and we all leave, all the humans and all the dogs leave, which one is it?

Yeah. It's either one. We had two people in the audience in Guangzhou.

It's so beautiful. There was a man sitting next to a lady and when I asked which one is it, the guy went like this. He was Kong Xing.

Kong Xing means emptiness in Chinese. Then I said, is it coming this way or is it coming this way? It must be coming this way because a dog doesn't see a pen.

If it were coming this way, then a dog would see a pen. You see? If it were coming from its own side, it's such a simple proof and it doesn't take 4,000 pages of scripture.

If it were coming this way, which is how we normally think of it. You see? When you say it exists from its own side, you hold to that idea that it's a pen.

Especially when it's threatened by a dog and they chew on it and you say, don't chew on the pen. The dog is like, what are you doing using a perfectly good chew toy scratching on paper all day? They also get upset at us.

You are misusing a chew toy. Why aren't you enjoying it? You see?

Really. You laugh because the extent to which it seems humorous to you is the extent to which you believe it's a pen. You see?

It's not coming this way. Because of the dog and the human thing, it is coming this way. I hate to throw a big word at you.

What's the ontological status of a pen that comes this way? How much does a pen that comes this way exist? Zero.

That's everything. That's all. That's the pen that doesn't exist.

This whole scripture is going to go on as a long thing. We do believe that things come this way. The amount to which you giggle when we talk about the dog saying, don't scratch on the paper with my chew toy is the extent to which you believe it comes from itself.

All right. GZHAN GYI RGYEN LA GYUR. GZHAN LA GYUR PA MED CING RAB MA LAS PA Throughout this text, I have several bones to...

What is it called? Bones to pick with traditional scripture. One is that they throw around this thing about it not coming from causes, but really they're only talking about one cause, which is what?

Yeah. My perception, that I lay on it, pen. I have a seat in my mind and that forces me to see it as a pen.

In China, we had everybody going either this way. That was Mr. Kong Xing. Next to him was a lady and she kept going like this, which is Mrs. Chong Tzu. Right? Is that right? Chong Tzu.

See? Chong Tzu. Don't look at me like that.

I say Chinese and they all go... And then they try to guess what I'm trying to say and then they... Oh.

So what's the right way to say it? Chong Tzu. Anyway, we had Mrs. Chong Tzu and we had Mr. Kong Xing. And Mrs. Chong Tzu kept going like this. And Mr. Kong Xing kept going like that. And that's all.

You just need Mr. Kong Xing and Mrs. Chong Tzu. And then you have it. This is not a pen for its own time.

And whatever pen I see is coming from the seat of my mind. This and this. And that's everything.

So when they keep saying in the text, dependent origination depends on its own causes, you got to keep in mind that they're talking about a Chong Tzu. And they're not talking like you came from your mother. That's not a big discovery.

You know that. It hasn't saved you. You know what I mean?

I have a bone to pick with the scriptures because they keep saying depends on other factors. And you're like, I know I depend on it. I eat.

I was born. I drive a car. People help me.

But that's not the point. The point is there's a seat in your mind which is making you see stuff as stuff. Which is also making you see your own death.

And if you could remove that seat, if things are coming from seats, all things are possible. If things are coming this way, nothing's possible. You might as well shoot yourself.

My brother did. If it's all coming this way, you can't change it. If it's coming this way, you just tweak in here a little bit.

How? Be nice to other people. Okay, here we go.

,GZUN NA STOD PA MED CING, RAB MA LAD PAR, RANG GI NGOR BA YIN MI GYI, ,TSUG RTUB PA, ,TSUG RTUB PA means stands on its own. Independent of mind. ,RJOM GDZOD ,RJOM GDZOD You're from another place.

In RJOM GDZOD, where are you from? ,RJOM GDZOD Where are you from in Thailand? Which part?

Taiwan. Okay, in Taiwan. ,RJOM GDZOD I have to remember all the accents, okay.

So dzong dzok is the C, okay? Tsuk tupa means the pen could stand there on its own without this, okay? The pen could be there on its own without this.

That's like saying when you set it here in the dog's ground, the human's ground, it's still a pen, okay? Tsuk tupa means that. Tsuk tupa means self-standing.

Tsuk tupa la ser. di la tse gyi she yam tsam kyi ni tsepe tse paropakar gobje tsam du rung muk nyong thok ne ma nge na gab jang lu ma sin te There, he got to the part. He said, di la tse gyi she.

You can talk about this in words and you can teach this in a class. tsepe tse paropakar and in a debate, you can roll out, this thing is not self-standing or the thing depends on its practice. You can, when you're in a debate ground or with an intellectual scholar or you're teaching a class, you can throw around these terms, he says.

But, nyong thok ne ma nge na. But if you don't in your actual life identify what the thing is that's self-standing, if you can't do it with a pen in your real life, gab jang lu ma sin, you'll never find the gab jang. Get it down to something in your real life.

You can use the words. When you're teaching, you can say it's self-existent. It's not self-existent.

You can say it depends on the pen origination or it's not self-standing. But at some point, you got to have a picture of a pen that could be a pen without you thinking of it as a pen because that's the cause they're talking about. It's not that it wasn't, it's not that you never understood it was made in a factory.

You understood that. They're talking about the ultimate cause, which is your mind making it a pen. Is a pen which is made by the mind unreal?

No, a pen which is not made by the mind is unreal. Get it. If there was a pen that you could write with that wasn't coming from your mind, that would be impossible.

To say that it's coming from your mind is finally to admit the reality that it has. And it's a functional reality. I can draw a Saddam Hussein mustache on you, if you want.

If anyone doubts the reality of this mind-made thing, because it's made by the mind, it works. If it weren't made by the mind, it couldn't work. Get used to it, okay?

Because then you can plant the seeds in your mind for anything you want. That's the point. You got to go one more step, right?

You can't just say it's coming from your mind. You got to say, well, if you wanted five pens, you could just plant five pens. Or if you wanted $5 million, you could just plant $5 million.

Or if you wanted a new husband or upgrade your current husband, you could just do that inside your head. And you see, I just replant the seed, okay? It's very cool.

If things are coming from your own side, nothing's possible. Okay. DAG CHAG LUS MA SEMS PAS DPER NA KUN MA NI MI-YO DGOS DGAR PO RKYEN PO SHES SOGS MED PAS KUN MA LUS MA SEMS PA BZHIN NO A person who wanders around with words like, oh, self-existent, and dependent origination, and blah, blah, blah, but doesn't get it with a pen, okay?

He says, they're like a person who says, I was robbed yesterday. And the police say, could you describe the thief? And you say, it was a guy and he had a shirt on.

Okay? Like, that's not enough. Okay, they haven't identified the DGAR CHAG.

Like, how are they going to apprehend this guy? How are they going to catch this guy if all you can say about him is he had a shirt on and he had two legs and two arms? You know, that's like throwing around self-existent or comes from its own side or dependent origination.

Okay? That's like the same as saying he was a guy. If you don't have a personal experience, that's what he's making the point.

You got to get to know the DGAR CHAG. What do you call it? Up close and personal.

Okay. Here's what I'm going to do. Here's what I'm going to do.

DE NA GZHAN GYIS ZHES PA'I GHO BA DANG TSIG CI DANG DGAR CI TZAM MIN PAR So don't just sit and listen to what other people, how they describe emptiness, or the DGAR CHAG. Or don't just, TSIG CI means, don't just throw around these generalizations, or DGAR CI, or just general concepts, DGAR CHAG. MIN PAR, don't be like that.

GZHAN NAS RANG GI ROL LO NYAM YONG GZHAN PHYIR DU NGOS SEMS PA DGOS SO He says, you have to come into a naked, in Tibetan it's called GZHAN PHYIR. GZHAN PHYIR means naked. Buck naked experience.

GZHAN PHYIR means buck naked, okay? It doesn't mean that. It means somebody's just, you open the door and the guy's standing there.

Sorry. That's GZHAN PHYIR. GZHAN PHYIR means totally naked.

And you got to come to a GZHAN PHYIR encounter with the DGAR CHAG. It's got to be personal. You're like, wow, I get it.

It's not like you're throwing around these words. Oh, self-existent. I think self-existent is self-existent.

GOS SO DGAR CHAG MA NGES NA DE MED DU BYAS KYI RIGS PA MA BO ZHIG STANG YANG If you never have a personal experience of what it is that's not there, which was what? The pen that came from the pen. You can say it that way if it makes you comfortable.

The pen that comes from the pen. I like that. The pen that comes from the pen.

NGES MA DU BYAS KYI RIGS PA MA BO ZHIG STANG YANG You can use all the Buddhist proofs in the world for emptiness that you want. CHEN DAL ZHIGS PA'I PHYIR GYUR NEN YOD CHEN DAL ZHIGS PA PHYIR GYUR PHYIR GYUR means NGES means there's a danger that you will fall into. PHYIR GYUR PHYIR GYUR means an overreaction to our teaching on emptiness.

An overreaction to a teaching on emptiness. How would you describe that? How would that kind of person act after that?

[Говорящий 2] (1:07:53 - 1:07:54)
They'd think that nothing was real.

[Говорящий 1] (1:07:54 - 1:16:09)
Yeah, but they'd think that nothing was real and then what would happen? They'd either give up or they'd go out and have a beer, or they'd go get smashed, because what the hell? But Rinpoche, when he got to this point, he used to quote Budweiser commercials, because he watched a lot of baseball.

But it was one life to live. Drink now, one life to live. Like, people who fell into the, people over, what do you call it, overreacted to a teaching on emptiness.

They go out and say, well, nothing matters. Everything's empty. I got an email from a guy in Europe, like two days ago, and he's like, oh Geshe-la, I figured it out, nothing matters, and I'm like, no, it's the opposite.

If everything's empty, you've got to be a good person, because that's where everything's coming from. The reaction of a well-educated emptiness student should be, oh, dang, I've got to be more careful, or I have to be more nice. It should be the opposite.

CHEN THA means overreaction of an under-educated emptinesser. CHEN DAL GZIGS PA means, CHEN DAL GZIGS PA can mean either you disregard dependent origination, but CHEN DAL GZIGS PA can also mean, CHEN DAL can mean getting off to a good start. Like, when you meet a lama, you offer a bowl of a fruit, right?

And there's a famous incident, I think it was Norep, I don't remember. He offered an empty bowl, and he CHEN DAL GZIGS PA. CHEN DAL GZIGS PA means he blew it.

He blew the, what do you call it? Auspiciousness? He blew it on the first day.

He offered a bowl, and then it took him 10 years more, or something like that. Like he offered a bowl with nothing in it, because he's in a rush or something. Like Circle K was closed, or something.

Okay, GZIGS PA GZIN GZIN. DE LA BSGOM PA'I THA GNAS BLO PHUGS SU ZHAG NAS BSGOM PA'I PHYIR BSGOM PA MIM BSGOM PA'I ZHAG BSGOM PA MIM ZHES SOGS CHEN NAS BSGOM PA'I CHA RE RE NAS ZIL BA'I THAR BSGOM PA LA MA NYED PA TZAM RTOG PA NYID THOB KHO NAS BSGOM KHUL CHEN NA He's describing, we have like two more minutes. Let's just go through there.

He's describing a wrong way of meditating on emptiness. I can lean for you. She's got the sun in her eyes.

He's describing a wrong way of meditating on emptiness. So here it is. And every time he does that, it means somebody in Tibet was doing that at the time.

Usually there's someone in every country doing that. Okay, fair enough. BSGOM PA'I THA GNAS BLO PHUGS SU ZHAG NAS You think of a vase in your mind.

You say the word vase. Water pitcher. In Tibet, a water pitcher was the most common example in a monastic setting.

Why? They didn't have pipes, okay? You sent your disciples to the well, whether it was a mile away or 50 feet away, and they came back with a water pitcher full of water.

And you used it throughout the day. And then, so every room had a water pitcher in it. Okay, BLO PHUGS SU ZHAG NAS Think of a water pitcher in your mind.

BSGOM PA'I PHYOD Take away the lip, what do you call that? Yeah, or it's more like the, yeah, the rim. It's the rim.

It's the flanged rim, okay? BSGOM PA'I PHYOD, BSGOM PA'I PHYOD That's not the vase, right? The edge of the rim is not the vase.

BSGOM PA'I ZHAG The base of the vase is, not the base, not the base. BUG PA'I PHYOD SOGS CAN NAS BUG PA'I PHYOG RIGS NAS TSUL BA'I THAR Take away all the pieces of the vase. Take away the handle, take away the spout, take away the rim, take away the base.

And what do you got? I mean, remove them and throw them out. Yeah, well, they thought that was emptiness, okay?

They misunderstood the meaning of emptiness. They thought, oh, the way to arrive at emptiness is to just take away the parts. Just throw away parts until nothing's left, and that's emptiness, okay?

That's wrong, all right? Just a moment, just a moment. THAR BU PA MA NYES PA TZAM And when you can't find a vase at the end of that process, DGOMS PA GNYIS DU KHOR They understood that as being emptiness.

GNYIS NAS BSGOM KHUL BYED And then they pretended to meditate on that. He was like, then they thought they were meditating. BSGOM KHUL BYED BYAS NA DONG ZHIG DE'I RTEN DU DGAR BYA BDUN DANG ZHIG DGOS TSER BA'I RNAM YIN MED PA'I DGOMS PA'I THAR NAS ZHIG MED ZHIG MED BYANG MED KYI STONG PAR GZHOR BA DANG And we'll pick up on that.

We'll start off on that, okay? So we'll meet again at what time? Five?

What time is it now? It's 4.45, right? It's 3.45, sorry. Did I stop at the right time? Oh, God bless. Okay, sorry.

I'm sorry. You had so much hope. DGOMS PA'I RTEN DU Rather, so they took a thing which they were trying to establish as being empty.

DGAR BYA BDUN DANG ZHIG DGOS TSER BA'I Take a thing like the pen and then figure out what's the pen that's not there. And that's the correct process. But rather, without doing that, DGOMS PA'I THAR NAS ZHIG MED BYANG MED KYI STONG PAR GZHOR They fell into the emptiness where nothing was there, which is not the correct emptiness.

You don't arrive at emptiness by taking all the people out of the room and saying, okay, that's emptiness, okay? That's not going to liberate you, okay? It's not going to liberate you to say there's no pen there.

Rather, it's going to liberate you to say, there's no pen there that's not coming from me. Then I can make my own pen and I can change my life or my body or anything, right? TSER BA'I RTEN DU MED YIN PO'I DGOS TSER BA'I SNGON BYAS KYI STONG PAR GZHOR GZAG BYAS So people were kind of making up their own kinds of emptiness, concocted emptinesses, artificial emptinesses, right?

DE NA RANG RES RGAGS BYA'I TSUL BA NA SNGAR BRTZIN LHAN GYAS KYI SNGAR RANG BZHIN GYI GRUB PAR BRTZIN TSUL SREG BYED DGOS PAS Therefore, people like us. We talked about that phrase in Tibetan. What was it?

People like us. RGAGS BYA'I or RANG RES? RGAGS BYA'I or RANG RES?

And it's used by high lamas to be friendly because we're not like them, okay? But they say, people like us guys. They say us guys in Tibetan and it's considered a joke in the monastery.

Like the Dalai Lama will say us guys and everybody's like, yeah, us guys, okay? All right. RANG RES RGAGS BYA'I TSUL BA NA When we are looking for the thing that's not there, right?

Because that's our job today. We are looking for what's not there. We're looking for the credit card.

We're looking for what is a credit card because you can't understand that you don't have a credit card if you don't know what a credit card is. Be aware that we are now dealing with credit cards that never existed. We're not dealing with credit cards that ever did exist.

It's like a Discover card, okay? I don't know. Okay, I don't know.

I have one and nobody takes it. It's really fun. It's just mostly for opening locks and scraping ice off your windshield.

[Говорящий 2] (1:16:09 - 1:16:10)
Jim may tell you about that.

[Говорящий 1] (1:16:11 - 1:31:25)
I think that's why they send it to you. Okay, RANG RES RGAGS BYA'I TSUL BA NA No, but that's a good example because it's a bogus credit card, you see? And we're talking about bogus means, bogus life.

Okay, all right. NGAN ZIN LHAN SKYES KYI RANG BZHIN GYI GRUB PAR BRDZIN TSUL SA'I PHYIR How is it that our... He's going to start talking about NGAN ZIN LHAN SKYES.

Say NGAN ZIN. NGAN ZIN LHAN SKYES LHAN SKYES It's good if you spit when you say LHAN SKYES, okay? NGAN ZIN Okay, it means...

LHAN SKYES is an important word. What is it in Sahaja in Sanskrit? Sahaja.

Saha means in, built in. Ja means born. So LHAN SKYES means inborn.

You were born with it. You were born with it. You were born with a certain way of looking at the world, which is wrong.

NGAN ZIN LHAN SKYES You were born with a certain way of looking at the world, which is wrong. And everybody has it. If you're in this realm and you're not a deity disguised, which you all are, but anyway, I have it.

RANG BZHIN GYI BDUG PAR DZIN TSUL How is it exactly? What am I doing wrong about the door? That's all.

What am I doing wrong about Mike? How am I misperceiving Mike? Just tell me and I'll stop.

SREG CIG DGOS We must look into this question. SREG CIG DGOS means we must look into this question. RANG BZHIN GYI BDUG PAR DZIN TSUL We have to examine two things.

How does Mike appear to Mike's mind? From the object side. How does Mike appear to Mike's mind?

And how is Mike's mind taking that object? So there's two things. How is it?

What's the incoming data? How is Mike appearing to that wrong state of mind? And then how am I interpreting it, that data?

Incoming data and interpretation of the data. How is Mike appearing to Mike? And how does Mike take Mike wrongly?

Those are two subjects we have to look into. LTA BU DGOS PHUN PO'I GTENG NAS SEMS KYIS LTA BU TZAM MIN PAR PHUN PO'I TSOGS PA'I GTENG NAS TSUL GRUB PA LTA BU SNGA BA'O NYAM PAR ZHIG THA NA DROG PO YIN CHE LA RGYUD LA MI LAM GSUN BYAS DU LO BUG SU YOD PA This is one of the most powerful sentences in this book. It's really beautiful.

I want to get it right. Thinking of themselves in the wrong way, not just with regard to their individual parts, but with the whole Mike. Seeing the whole Mike as if it's incoming.

Seeing Mike as if Mike is coming this way. TSUL GRUB PA NYAM PAR And thinking that's me. Seeing Mike as if Mike existed this way.

And thinking Mike. THA NA DROG PO YIN CHE Exists in all living creatures from ants on up. Even ants have it.

SNGAR BRDZIN PHANGS RGYAS Even ants are misunderstanding themselves. Even an ant, even the most primitive state of consciousness is still holding things the wrong way. All forms of life, from the most primitive kinds of life, even amoebas are mixed up with their ability to sense heat, cold, enemy, friend.

It's mixed up a misunderstanding of who they are. How they take the whole. And don't think about what it is.

Everybody has it. Bugs have it. MI LAM TSUN CHE And even in their dreams, even down to their dreams, not even just their waking consciousness.

From bugs on up, from dreams on up. It's very powerful in Tibetan. I'll say it.

DROG PO YIN CHE MI LAM TSUN CHE From bugs on up, from dream on up. We're all misunderstanding who we are. GZHAN DU BLO BUGS SU BLO BUGS SU means deep in their heart.

YOD PA That's the misunderstanding of me that I was born with. I came into this life with it. We all came into this life with it.

PHYIR NA ZHIG GANG ZAG GIS BSTAN DU NA ZHIG BYIN PA'I DRIN GZO GSUM LAS I'll start, but we won't get through this part. But we got to use our time, right? To get Rebecca to sit down and call this all these places.

I mean, how often is that going to happen? Okay. So we got to grab the time.

Once we're all heated and slapped and heated and yoga'd, we should do something. Because the time left over is very small. PHYIR NA There are three ways in which you can think of me.

So get this down. There are three ways in which Eric can think of Eric, Jigme can think of Jigme, or Carl can think of Carl, or Jason can think of Jason. Okay, there's three ways.

SDONG NI GYI LTA RGYUD LA SKYES PA'I GANG ZAG SNAM GYI BDAG GZHI'I BSTAN DU RTOG PA'I BTAG TZAM DANG BDE MED KYI SKYES PA DU BYAS NAS SNGAM SEMS PAR GCIG DANG The first one is the good one. The first one is the good way to look at yourself. SDONG NI GYI LTA RGYUD LA SKYES PA'I GANG ZAG People who have had some education in what emptiness is, SNAM GYI BDAG GZHI'I BSTAN DU RTOG PA'I BTAG TZAM they look at a pen as being a blue object which the seeds in their mind have compelled them to see as a pen.

That's all. They look upon a pen, they view a pen as a collection of colors and shapes which the seeds in their own mind are compelling them to see as a pen. But they're doing it with me, okay?

A well-trained person is saying, I see a mortal arm. I see skin, blood, and bone. About Mike.

I look at Mike's arm. I see skin, blood, and bone. But I understand that the reason I see mortality is because I have not respected life, ahimsa.

I have not respected life enough, okay? Would you go to a fine restaurant if they had a chicken chained to the table and you had to slit its throat to eat it? Would you do it?

Would you kill a cow in the corner of the restaurant with your own hands? Would you choke a cow with your own hands? Whatever.

To eat it. Those seeds of all the double whoppers you ever ate are causing you to see this mortal, okay? And so a well-trained person sees Mike as collections of parts which are interpreted in a certain way by the mind due to my kindness or lack of kindness, you get it?

Due to the seeds in my mind, okay? All right. MIN NAM SU BYAS THUGS SU YUL That's the good person, all right?

Rise and shoot. That's one. DEN MED KYI KHYEPA THUG CHEN PAS And they discount its unreality.

They appreciate its unreality. Meaning what? It didn't have to be skin and bone, okay?

Skin and bone is unreal. It could have been light. It could have been something else.

They discount its reality. They say, look, it's not really real, is it? It could have been something else.

If I had different seeds in my mind, it could have been something else. They don't take it as fixed and unfixable. Fixed, that's good.

That'll be the title of my next album. They don't take it as fixed and unfixable, okay? They don't.

They don't take it that way, all right? All right. GRUB THA RGYUD MA LAS PA'I SROG BSKYED RNAMS KYI RDZIN TSUL LTAR GRUB THA RGYUD MA LAS PA'I SROG BSKYED RNAMS KYI RDZIN TSUL LTAR RANG BZHIN GYIS Way of looking at mind number two.

The first one is the intelligent one, right? The second one is the common person. Just regular people.

SO SOBS KYI DGE BA PHOD DRAG GIS BYAN NA Just normal people. They look in the mirror and they say, there's mind. They're not like, what do you call it?

Analyzing it. They're not refuting Prasangika's and supporting Southrantika's. GRUB BYED MA LEN PA means they have not been polluted by philosophical schools.

They're like, okay, there's mind. What do you want me to do? Who's in the mirror?

It's mind. Does it exist? I don't know.

It's just there. All right, that's one way of... There's the mind that appears that way.

When you look in the mirror and you're not analyzing it. RGYUD DE NI RGYUD NI KHYAD PAR DU MA BYAS PA You're not trying to see if it exists from its own side or not. MA BYAS PA So that's the second way of looking at me.

Unfortunately, you have enough time to start the third way. RANG BZHIN GYIS GRUB PAS KHYAD PAR DU BYAS NAS RANG BZHIN PA GCIG STE RANG BZHIN GYIS GRUB PAS KHYAD PAR DU BYAS NAS RANG BZHIN GCIG STE GSUM YOD PA LAS And then there's a third one where if somebody asks you, is he coming from his own side? You say, yes.

Yeah, he is. So that's a hardcore wrong view. Somebody asks you to analyze it.

They ask you to dig into it. Is Ningbo the Ningbo you thought it was? And you go, yes.

Does he exist from his own side? Well, where else? Okay, then that's like a, what do you call it?

Active wrong view. The second one is just sort of a, you know, you call it leisurely misunderstanding. All right.

SBYOR PA DE TZAM NI DI YOD KYIS NA TZAM DU YOD DI YOD KYIS NA TZAM DU YOD Sorry. SBYOR PA DE TZAM NI I'm just going to finish the sentence, okay? I'm not trying to hold your hand.

GSUM YOD PA LAS NI PA DE SNGA'I THA NAS SBYOR PA'I LO TSE MA YIN Number two is a pramana. Number two is a reasonable state of mind. Number two is valid.

What was number two? Hey, it's just John. You're not questioning whether he came from his own side or not.

Just what, the person we normally deal with. It's just John. Just John.

He calls it NA TZAM, which means, just me. So you just replaced the NA with any person you are. PA NI TZAM Just funny.

It's just funny, okay? You see anything there? Yeah, who is it?

Me. Okay. That's a pramana.

That's a correct perception. That's not wrong. And that's not harmful.

Does Ellen exist? Yes. Did she go to Taiwan?

Yes. Did she do a nice job? Yes.

Do we have to discuss it? No, she's there. She was there.

Sorry, sorry about that. Okay, anyway. So that NI PA DE NA'I THA GNAD SBYOR PA'I LO BRTZE MA YOD That's a state of mind which is established in a certain NI, and it's correct.

DI YOD NA TZAM NI THA GNAD DU YOD Relatively speaking, the mind which that state of mind is perceiving exists. It's really there. THA GNAD DU YOD He brushes his teeth.

He combs his hair. He, you know, et cetera, okay? LAS NENG DE'I KYI RTEN DU'ANG LU RU This is very important.

He can also be the person who undertakes actions, who creates karmas, and undergoes the results of those karmas, okay? That's fine. John in the mirror, unexamined, is reasonably the person who will do things and who will undergo the consequences of those actions.

That's okay. Yes, RTEN DU'ANG LU RU One more sentence and we're done. We might as well, right?

My leg's about to tear apart. Okay, don't mind. GSUM PA DE NYEN PAS BYOM GYUR CHU SHES NGAN CI NYIN I'm going to skip the number.

He says number blank. Okay, you have to fill in. Number blank is the me which we want to deny, which we want to stop, which we want to stop thinking exists.

Which one? Number three, okay? He is coming from my, I do come from my side.

The pen does come from the pen. If you truly understood that the pen didn't come from the pen, how upset would you get when the dog chewed on it? Not much.

Yeah, I'd still get upset, I think. But it's a good answer. But you would sympathize with the dog.

Empathize? You would say, okay, I understand. Your seeds are different.

You see something to chew on. Whether you would still agree with them chewing on it, I don't know. But at least you would not get so upset, right?

You could understand, you could see the other person's point of view. You got your seeds, I got mine. I understand you want to chew on it.

Now stop that, okay? All right, but at least you wouldn't get upset. All right, we'll stop there.

And we'll do some more. And yeah, we'll have some announcements after we create a perfect world, okay? Okay.

Okay.

[Говорящий 2] (1:31:35 - 1:32:27)
SANGYE SHINGGYUN NIKKEI DUWAI GYI DROKUN DANGPRAK SHINGPRAK CHUKPA CHUNG NAMBU DANGPRAK GYI GYI YOKUNG TSUNAMI SHESANG TSOG CHING TSUNAMI SHES DONGKONG DANGPRAK SHINGGYUN NIKKEI DUWAI GYI It's a beautiful text.

[Говорящий 1] (1:32:27 - 1:32:34)
I mean, it's probably the most beautiful scripture I've ever written, I think. Cool, right? All right, Becky's gonna make some announcements.