«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 6

[Говорящий 1] (0:03 - 22:29)
I see the surface of the earth covered with flowers and smeared with incense powder. It has all the continents of the planet and there's the sun and the moon. I picture it as an enlightened paradise.

And I offer it to you. May all beings enjoy a paradise. So, I don't know, when I first started studying Buddhism, it was like everybody talked about saving...

They didn't even call it saving the world. They said, what do they call it? For all sentient beings.

Then you have this kind of image that, I don't know, somehow you become enlightened and then you can snap your fingers and everyone's okay, or something like that. At the time, I felt like that. But then as I learned more and more, it's like, if you could learn to see how things really work, right?

If you could make money at will, or you could change people's health at will, or everybody could have a good relationship. The relationship they always wanted. If you had some kind of understanding that could cause that, and you could spread it, then you could say that that would be saving the world, got it?

Then it would be a paradise, you see? So, I feel like that. We were in China and lots of people were there, hundreds and hundreds of people, thousands.

And then we would present all these ideas about how things are coming from you, the pen. And they would get it and then we would say, that applies to money, that applies to health, that applies to your partner. And they would get that.

And then we would pose the question, at some point, this is all communist Chinese people, right? At some point we would say, what do you think would happen if everybody thought this way? And then, as I said, there's like a 30 second pause.

And everybody in the audience, they kind of look up like this. You know how you look when you're thinking? You go like this.

So you see all the eyes go up towards the ceiling. And then all the hands would come up at the same time. And they'd say, oh, it'd be a perfect world.

The world would be perfect. And these are people who just came to their first talk. And they would get it.

So the thing that, the key that would allow you to make it happen in the world is emptiness. So you must grasp emptiness. Then you can save the world.

That's the only thing that lies between us and a perfect world. If people understood emptiness, then everything would be, let it be. All right.

So it's crucial. This is crucial. If you're interested in saving the world, if you're interested in stopping the pain of the world, then this is crucial.

This is it. Here we go. And people, even people in the first time in an audience who grew up in a totally, what do you call it?

Secular society. They would get it like that. Maybe because they grew up in a secular society.

I don't know. So here we go. We were talking about hen kye kyi nang tsol de jay suk jang ne, nge se sut.

And we were talking about a pen. So you look at a pen and there's a feeling about where it comes from, right? There's a feeling about that it's out there and it comes from itself.

And when you hold up a pen, you're not consciously thinking, oh, that's coming from me, right? So there's a way that this pen is appearing to me. There's something coming from the pen towards me which is a false appearance that it comes from itself.

There's that kind of pen there. If your mind is in that mode, and se sut nyam bar tabu, if all you say is, I ate lunch, nothing more. If you are seeing things this way and you say, I ate lunch, then you're already in trouble.

You're going to die. That makes you mortal. That will kill you.

Eventually that will kill you. It's very powerful. So he says that.

ngar shenpa yin, that's what it means to be holy to the Gaccha. mar tak mar chepay lu, tak nam tsam pey chimpar chen ne, nga dro nga du che dro du kyi chawa chepa de min kyang tak gyur tsam na ja je thepay tsu yin mar tak mar chepa, say mar tak. mar tak mar chepa.

mar tak mar chepa. mar tak means you don't look into it. mar chepa means you don't investigate.

You don't analyze. Without analyzing the question or without looking into it, if you say, is the person in the mirror Mike? You can say, yeah, that's Mike.

Is this a pen? It is a pen. That's not wrong.

To say it's a pen is not wrong. mar tak mar chepa, without investigating the question of where it came from ultimately, it's a pen. mar tak mar chepa, lu tak nam tsam just the me that's coming from my mind.

I like to deal with a pen. Pretend that's Mike. The Mike who's coming from my mind.

What do you mean the Mike who's coming from my mind? That's the last thing we always do in China. I tell Ningbo, go sit over there and get the camera ready.

Everybody's being secular and we're talking about pens and money and then I say, the last thing I always say is I hold up the pen and then I put my arm there and I say, is it the same? Jagad shishma, what is this? Then you see this spark in their eye.

Because we're all mortal, right? Whatever country you live in, you're mortal. There's a spark in their eye.

The spark goes like this. Then we give congratulations to the organizers. What I say is, you just hold it up and then there's this feeling that Mike comes from here also.

The mortality of his arm, the blood vessel, the skin, the bone, the mortal part are also coming from me. The mortality of it is coming from me because I haven't respected life enough. If I had, I would see something different.

Woof woof. Then try to explain to a dog that this could have been a pen. Come from planet B and sit in a room with planet A people and say, try to sit in a bunch of poodles and say, that's the communication gap between, it's that serious.

To come to a room and say, you don't have to die, you don't have to use cars that don't work, you can take aspirins that work every time, you can arrange it so you never have to take an aspirin. People hear it and people process it but people don't really, on a deep level I guess, we're just too used to living the other way. It's kind of a huge leap for a poodle to write a poem.

But we have to try. Okay, here we go. Rashame, dharmachepa-lena-kosak de, cimbar cheni, if you just leave it at that, cimbar cheni means be satisfied with that, let it go at that.

Then you can say, Mike goes. Mike is going to go home to his cabin and take a nap. Nga duh, I'm going to stay, I'm going to go, che.

Drog duh gyi chawa chepa de. The whole way that stuff works. People go, people come.

,BYA BYED MIN KYANG, ,BDAG SANG YOD TZAM LA, ,BYA BYED THEG PA'I TSUL, It's all cool. It's all all right. Understanding emptiness doesn't mean you can't say, I'm going to walk home today.

To think that you can't say, I'm going to walk home today, if you understand emptiness is a mistake. You can say it. You do go home.

You will go home. If you're toilet working out, I don't know. ,KHYEN GYI LA, ,KHYEN GYI LA, ,GNA YIN NANG TSUL GYI CHOG TZAM ZHIG GNA'I ,PHA NI GYOG PA'I LO, ,LO LA'ANG ONG Okay, this is very difficult.

We posited three states of mind that were looking at Mike. The first one looked at Mike and said, Mike is a product of the seeds in my mind. According to the degree of kindness I have shown to others.

That was the first one. What was the second one was, I just look in the mirror and that's Mike, and I don't worry about it. I'm not worrying where he came from.

I'm just shaving his face, and I'm not analyzing where did he come from. Then the third one was an active denial that he could have come from me. Is this pen made by seeds in your mind or by a pen factory?

And your immediate reaction is a pen factory. And then you've drawn a wrong conclusion. Now you're actively wrong.

That's the third way of looking at Mike. Somebody asks you, where did Mike come from? And you say, he was born from his mom, and he lives in Arizona.

And I hear him talking because he got in a car and he made it across the road here. And not because the seeds in my mind are going off. Every word of the, Lama Christi really likes to, she loves this thing about, which I turned her onto one day.

When you turn the page, what you see is flowing from your own mind. You wrote the book that I'm teaching you. And in essence, the rest of any book is blank pages until you turn it.

And then your mind lays down the word. You see, it's very interesting. You are producing this book as we go.

You are throwing stepping stones down on the ground and then stepping on them. You see, it's cool. This book will change according to whether you guys do yoga tomorrow.

What this book says will change according to whether you do your practice tomorrow. It's very interesting. If you don't do your practice, it'll say something less interesting because you're writing it.

It's very interesting. Matamit Sipu. But then he says something.

He says, I'll ask you a question. And this is a theme that he's gonna get into now. When you are just looking at the guy in the mirror and shaving his face, which we said was okay, right?

That's a pramana. That's a correct perception. That's Mike.

But would you say that any part of that perception is infected by the third? Yeah, okay. All right, got it?

To some extent, every perception. Even that I'm just shaving Mike's face and no one's asked me yet where he came from. Matamit Sipu.

Nobody's getting philosophical. They just said, did you shave this morning, Mike? I said, yes.

You can feel it. I shaved this morning. And then they say, but they don't ask me, where'd your face come from?

Was Mike in the mirror? Yes. Is that state of mind infected by the third one?

Yeah, necessarily. To some extent, it's always, that's what he's saying here, okay? nangsob choksam shik nga'i thani jatay lo la'ang ung la'ang ung means it also infects the other state of mind.

So even an innocent perception, which is valid and correct, that Mike is in the mirror getting shaved, is infected by a belief that he's not coming from me. And that what happens to him is not produced by the amount of kindness or meanness I show to others. It infects even our, what they call, nominal perceptions.

Conventional perceptions. ung kyang, but, de la leng ge gyi nangsob ji tawa shin, yul nang shen dang ma dep mar depar sel por mi char wa But to, but to isolate from the shaving-the-face perception, that the percentage of it, which believes that the face came from out there, is almost like trying to separate milk out of water. Some part of your perception is infected by believing that Mike is coming from himself and not from seeds in my mind.

But to separate those two states of mind, to say this percentage of my mind was okay, it was just getting shaved, and this percentage of my mind thought that Mike was coming from himself. To separate those two minds which are always intertwined at any given moment is extremely difficult. mar depar sel por mi char wa It's not as if it's very clear at any given moment that a part of your mind is actively mistaken.

It's not clear. Even after you've been trained about emptiness, to isolate the part of your mind which is thinking the wrong way is very difficult. mar char wa'i rang shing gi tsuk tuk du drub pa'i nang tsul dang de nang su nga'i nang su nyi so-so je she go so-so je she go means you must become adept at learning to distinguish between the okay perception of Mike and the not okay perception of Mike.

Otherwise, you go to some extreme. Otherwise, you make... You can say nothing matters or nothing's real or something like that.

So, is Mike teaching? Yeah. Is he speaking words?

Yeah. Is the content of what he's speaking coming from his thoughts? No, okay?

You've just so-so je. You've just distinguished between the two okay perceptions, right? Is Mike up there?

Yes. Is he speaking? Yes.

Is what he's saying coming from him? No, okay? And then you have to separate those two perceptions.

You have to get good at that. The content is coming from me. The content is coming from me.

Is he there? Yes. What's going on is coming from me, okay?

Whether, I mean, it's a great, when you teach this, and mainly I'm concerned that this week you learn to teach the poster, okay? If anybody leaves this camp without being able to teach the poster, I'd be really pissed off, okay? I mean, I want you to run out and go to the yoga center in Sacramento and say, you know, I could give three nights of really interesting talks.

Look, I got this poster, you know? No, it's like that. It's like Wheel of Life or something.

It's so cool to show up at a yoga studio and say, I'm going to give three nights of free talks. I'll get you more people to take yoga here. You can get them on a monthly membership or something.

I'm not charging you anything. I'll give three nights of free talks. And I got this sexy, you know, ancient Tibetan poster about how to meditate.

And you should think like that this week, okay? Think about how you're going to go to the center in Houston. You know, I want you to think that way.

And I want it to go down in the next month or two, okay? But you can't do that responsibly unless you're scribbling notes all over the poster as we go, okay? But I really, really want to hear that, you know, 150 people went and taught the meditation poster.

I want it to be, what do you call it? Abbey Hoffman wrote a book when I was in college called Steal This Book. It was so fun.

We used to go to bookstores and steal it. And I want you to do that, you know? I want to see this poster everywhere.

This top secret Tibetan ancient meditation poster. I want everyone to steal it without asking me and print them and teach them, okay? That's my hope.

Put your mind in that frame for the next week. How would I teach that? I think I'd leave out the elephant's yarmulke thing.

You know, you decide. You decide, okay. NGA'I NANGSOD NI SO SROB BYED DGOS NGA'I DZIN LHAN SKYES DE RANG RE RGYUD LA RGYUN DU MI LAM DU NUS SGOB SON CHE DU YOD KYANG Now, we have in our minds a tendency.

It's today's subject, okay? I hold up the pen. The minute you see the pen, you already have some feeling that is coming from itself.

It's ingrained in your mind for countless billions of years, okay? If you really understand past lives, for countless billions of years, you have looked at pens and said they are coming from their own side. And now you have, you know, that's a tsunami coming at Amsterdam, right?

And there's this guy with his finger in the hole. You're like, there's a tsunami. There's a hundred foot tsunami drawing close to the wall.

And here's you with your finger in the hole in the wall. You know, like, I'm going to stop the tsunami. You know, I'm going to start to see the pen in a different way.

You're working against billions of lifetimes of wrong idea. Okay, so even in your dreams, says Pabongka Rinpoche, you are still, even in dreams when you see objects, you take them to be coming from the object. Even in your dream, even in your dreams, because it's billions of years of conditioning.

When you stop thinking that way, the billions of years will end and you will take on a different form of life, like someone coming out of a cocoon, like the difference between a worm and a butterfly. Stop that one way of thinking and you will evolve into a higher life form, called an Arya, okay? And it's a beautiful, it's amazing, okay?

Planet B person. And you will be as different from a planet A person as a butterfly is from a worm, right? Okay.

,'DZIN ZANG SNGAR RGYEN DU MI LAM, ,'TSUN PHYED DUR YOD KYANG, ,GYEN DE MA BYAS PA'I GNAS SKABS SU, ,KHOR NANG TSUL SEL DPOG MI YONGS, Now he gets into an interesting subject. You see, we're constantly, even in our dreams, when you hold up an object, the mind immediately believes that it's coming from inside, right? Immediately, instinctively, more than instinctively, almost as part and parcel of the mind, you believe the thing is coming this way from the object, right?

To catch yourself doing that is really hard. Like, I have to sit here and say, this is a pen, could it be a chew toy? You know, who's right, the dog or the person?

You know, and then I have to say, if I put it here and take all the dogs out of the room and all the people out of the room, what happens? It's nothing, okay? So is it coming this way or is it coming this way?

And then everybody in the room says, oh, it must be coming this way. So I said, oh, well, that's seeds in your mind because you gave a pen to somebody else in the past, you put a seed in your mind, that's ripening, and you see a pen, get it? Yeah, then I hold up the pen and everybody's like, boing!

[Говорящий 2] (22:29 - 22:29)
You know?

[Говорящий 1] (22:32 - 40:04)
Okay, it's like that, okay? Then how do you catch yourself doing it, you see? It's so subtle, it's so instantaneous.

It must happen a microsecond after the visual consciousness, but we can't catch it. It's probably 165th of a second after the visual consciousness. You see a certain object, and then there's this percentage of the mind that believes it's coming this way.

Automatic, it's automatic, okay? How do you catch yourself doing it? Pabongka Rinpoche says, put yourself under duress.

Put yourself under duress. Because then it's more obvious what's happening, okay? He'll explain, all right?

Put yourself into a dangerous or frightening situation, or a very emotional situation. And the degree to which this thing looks like it's coming from itself will increase exponentially. And I ain't talking about pens, I'm talking about Mike and Darcy and whoever, okay?

Then it'll be easier to catch, all right? Because it's so big, you know? You're stupid.

No, I'm not. That eye is pretty big, okay? All right?

So he's going to suggest that. BDUN MED SO DE DUG GI RGYEN CHEN PO ZHIG CHUNG BA'I TSE SEL BO RUNG DU RGYUR But when someone either praises you highly, or what do you call it, what's the opposite? Criticizes you strongly.

DE DUG GI RGYEN CHEN PO Some kind of either happiness or sadness. SUGAR DUGAR, right? CHEN PO ZHIG CHUNG BA'I TSE Then SEL BO RUNG DU RGYUR Then for a brief period, the Mike that's coming from himself will kind of announce himself, big time.

Like that's a good time to catch yourself feeling that there's a Mike coming from Mike, all right? When? When you're very happy or you're very upset.

In cases of emotional, what do you call it? Stress or what's the opposite? High emotion.

In situations of high emotion, the wrong sense of me inflates. And then that's a good time to catch yourself doing it. Here we go.

DPER NA MI GZHAN PA ZHIG GIS RANG LA SKUG KHAG LTA BU THUG PA NA So suppose somebody comes up to you and says, we figured out who stole the Liberation in the Palm of My Hands books from the bookstore this morning. And you say, really, who is it? And they say, you.

Totally, what do you call it? Unfounded. Did you say that?

Yeah, totally unfounded accusation. Okay, that's what we're talking about. SKUG KHAG LTA BU THUG PA NA NGA LA NGA LA MAG MED NA RGYAL DI LTA BU BYED CHUNG NYAM ZHES DANG DRAG PO LANG You get very upset.

And you say, NGA LA NGA LA MAG MED means it wasn't me. I don't have any, what do you call it? Fault or guilt or I don't know.

It wasn't me, okay? RGYAL NA RGYAL MED It's not, I'm not to blame. I cannot be accused.

I wasn't even near the centennial vice, whatever it is. I wasn't even near the place this morning. I was sleeping.

Even during the meditation class, I was sleeping. Okay? NA MA RGYAL DLA BU BYED CHUNG NYAM ZHES DANG DRAG PO LANG Then you get upset.

NGA NA MED MI THEG TSE NA It wasn't me, it wasn't me. RGAGS KYANG MI THUG PA SHOR SHOR BYED PA'I RGAGS You can try to prevent yourself from feeling that, but it's going to burst out, okay? RGAGS KYANG SKUG KHAG LTA BU THUG PA YOD DANG NGA NA MED THEG So, the person who's being accused of stealing the books from the bookstore, and NGA NA MED THEG KYI MARE SRED PA'I NGA The me, who's the guy who's wrongly accused, and the me, who is not at fault, right?

Who's not culpable, okay? NYAM PAS ZHIG GIS NI NGIS KYIS NAS NGIS KYIS NAS means from the very depths of your heart, okay? SOR LING LING SOR, say, LING LING LING LING LING LING means like that, you know?

That that mic is coming at you like, whoo, you know? LING LING means, wow, okay? Like, that mic is like, she over, what do you call it?

It, like a big wave. It's, yeah, it just washes over you, okay? This big mic.

Who? The mic who was accused, and the mic who was innocent. These two, these two mics, big, these big two mics come to you, okay?

Got it? RGYAS NAS SOR LING LING SNGAM SDUG BSNGAL BA CHAR BA DE RGYAGS CES CHAR TSUL YIN That's the RGYAGS CA dancing before you. That's the RGYAGS CA dancing before you.

Put yourself in a situation where you are wrongly accused, or your partner's saying some bad thing to you, you know? And, and you, your anger rises. And then there's this big, illusory me, who's the victim, you see what I mean?

And, and then the one you have to defend, you know, the one who's been wronged, you know, gets very big. So in those circumstances, you can take the opportunity to examine the RGYAGS CA. The RGYAGS CA will be in your face.

LING LING That's a good translation name, okay? SOR LING LING DE RGYAGS CHAR TSUL YIN RGYAGS CES CHAR TSUL YIN DE LTAR RGA' GCIG DANG DE SDUG GI GYENG KHAR YANG RUNG BA LA BSTAN PA'I RLONG BA'I RGYUR BA ZHIG GIS SNGAM ZIN GYE ZHUG CHEN GYE RUG ZHUG NE This is interesting. So he says, maybe if you were really a serious practitioner, you could put yourself purposely into situations that either brought on great fear or great pleasure.

And then, you know, like someone's telling you, oh, you did a great job. We never had an event organizer like you. And everybody gives you a big applause.

And then this big, and Rebecca shows up. And then, so put yourself in a situation either of being praised or being criticized. Like purposely put yourself in those situations.

I think I'd rather be in the praised one, right? ZHIG CHEN GYI ZHUG NE DE TZAM THER KHO'I NGANG TSUL LA BRTAG DGOS And then you can check him out. Then you can check that mic out.

You know, is he coming from himself or from somebody else? What would it mean in a case where somebody accused you of stealing the books from the bookstore and this big mic showed up who was innocent, right? This strong, strong feeling of mic showed up who was innocent.

How could you deflate him? How would you, how could you wipe away the gotcha? Yeah, exactly, exactly, okay?

He cannot stand up under that analysis. That's a very famous emptiness language. He cannot stand up under that kind of analysis, you see?

A mic who is truly innocent, meaning who has never accused anyone else of doing something that they weren't at fault, right? Try to find that one, okay? Try to find a mic who's being accused who never accused anybody else of anything.

And then suddenly that big mic melts. Then the gotcha is got, got it? The gotcha is got, okay?

Because gotcha means the thing you got to got, okay? Gotcha means the thing you got to, what do you call it? Like melt, or disprove, or what?

Yeah, or something, I don't know. Make it disappear. Eradicate.

But it's more like something that was never there, you see? It's like, it's in a, refute's okay. It's kind of a big word.

What did I do with the mouse when I saw the leap? You see, you find a verb for that. That's what I did.

He just, I disappeared him, okay? Like that, that's got. Okay, where were we?

Some of you have coin mental, that's not good. Okay, now, cool. So put yourself in situations where this self-existent mic was not coming from something I did, is being wrongly accused, or where he's being praised lavishly.

Put yourself in situations like that. Well, I'm trying all the time, but it doesn't happen. Purposely put yourself in a situation like that, and then deflate that mic by understanding that he's coming from having done the same thing to somebody else before, right?

It's just a perception forced on me by something I did to someone else before. And then that mic gets pretty well deflated, okay? Actually, any praise you encounter in your life is due to something you did six months ago.

And you could do the same action and people would be criticizing you if you had criticized somebody else in the past. It has nothing to do with how good an action you just did. You know that.

Sometimes you do something really good and everybody criticizes you. Sometimes you do something really bad and they're all like, you're really cool. It doesn't relate to what you did.

It relates to what you said to somebody six months ago. Once you can think that way, then it's hard to get up in front of a bunch of people and have them praise you and think you're cool. Then you don't worry about it so much.

You know that. Okay, he gives a really good example. How are you going to catch yourself misunderstanding yourself?

How are you going to catch yourself misunderstanding yourself? He says, DE NI BRTEN NA. Let's take an example.

LAM DU MI NYID ZHIG NAS BRAL BA NA Two people are walking down a path side by side, especially here, okay? Over the ice, okay? Side by side.

MIG GSUR GYI GROG DANG LAM NYID GAR BTAG You are focusing on your friend. You're having a conversation, right? So you're focusing on the friend, but you're also, one part of your mind is watching the ice patches, unless you want to fall on your butt.

Okay, so really two things are going, your attention is split. You're talking to your friend, but you're always going like this, you know? To see if you're going to hit one of those speed bumps, right?

So your attention, one part of your mind is attending to the condition of the path. And then most of your mind is attending to your discussion with your friend, okay? MIG GSUR GROG DANG LAM NYID GAR BTAG NAS GRO BA LTAR LO LING LHENG SKYES KYI NGUR LEN NAS DGAR BYED NA BA CHA DU BCUG LA So, put yourself in situations where you might be able to catch yourself seeing things wrong, due to the emotional intensity, either high praise or high criticism going on, okay?

Put yourself in situations where that's going down, okay? And then LO CHA SHES KYA MO TSIG GIS, with a subtle corner of your thoughts, LHANG GIS KYI RNAM SU LA BTAG PA See if you can catch your other part of your mind, see if you can catch it thinking that the me is coming from himself. See if a little part of your own mind can catch the rest of your mind thinking that you are coming from yourself, which is in fact the only way you can get upset about being blamed for something.

If you weren't looking at yourself, if Mike wasn't looking at Mike wrong, Mike couldn't get upset by someone blaming him for something, because if he was looking at Mike the right way, he would understand that if Mike got blamed for something, it was because Mike blamed somebody else before. And the only natural intelligent reaction to being blamed would be to stop blaming other people in the future, and you wouldn't be thinking at all about the person who was blaming you, because that doesn't do anything. Okay?

Which the net result is you're nice all the time. Okay? Like my Lama used to say, even if all this is BS, the worst thing that can happen is you'll just be nice all the time.

You know? Okay? Like I'll run it by you one more time, because I need it for myself, which is why you let me be here.

Someone blames me for something. Then an emptiness-er person automatically thinks, their first thought is, oh, who did I blame in the last few weeks? You know?

And then their second thought is, four powers. And then their third thought is power number three. And then their next thought is, I should stop blaming other people.

And that's the extent of the karma that comes from the conversation. The conversation never goes to, why is this person blaming me? Because you know why they're blaming you.

Okay? And there's no reaction to the other person. Because you don't have time to react to them and think all these other thoughts.

Then by the time you have time to react to them, there's no sense to react to them. Because you already have a plan. You have a game plan.

I'll stop blaming other people and this person will go away. And the conversation is over. Okay?

Then the worst that can happen is you stop blaming other people. And if there's no such thing as karma, you just become a nicer person. Okay?

All right. Easy to say, impossible to do. Okay.

Nangso dakpa'i lo shuk chen na jin dang gi ngar cha shik ne tongpa do'am This is interesting. He says, he advised us that a certain corner of our mind should be observing how the rest of our mind believes that mind comes from himself. So a corner of our mind should be observing the rest of the mind and observing how wrong they are.

It is. And believing that things are coming from their own side. Then he says an interesting thing.

Pabongka Rinpoche, he's very, very, very subtle. You will never see anything like this in any other Buddhist scripture. He's very subtle.

He is unbelievably subtle. It means he must have been practicing it all the time. But he says, you know, in my experience, don't let the examining mind get too big.

Use a corner of your mind, but don't use half your mind or three quarters of your mind because then you'll lose it. Because then too much of your mind is correct. Okay?

Like, don't overdo it. Okay? Let the other part of the mind be screwy.

You know, don't like convince him right away. Let him misunderstand stuff so you can watch him misunderstand stuff. Okay?

But don't understand too much because then he won't understand anymore. And there won't be anything to watch. Okay?

It's kind of cool. Kind of cool. We still argue it.

Thap kye, thap kye, thap kye, what's thap kye? Yeah, be skillful. You know, be, what do you call it?

Be skillful in watching yourself. Because if you're too right, there won't be anything to watch. Ne chay, ne chay, ne, ne means what?

Mama heart, mama, mama? Crucial point. Crucial point, mama.

That's a big, that's a very important point. De chay nga dzin heng ge la nga chit tar nang, nang gin dupa te pa na. Nang gin, say nang gin.

Nang gin. Dupa na.

[Говорящий 2] (40:05 - 40:05)
Dupa na.

[Говорящий 1] (40:05 - 43:16)
Gin is very, very colloquial. You won't find it in any dictionary. It means in the act of happening.

So nang gin means as it's appearing to you. As your mind is misunderstanding, try to catch it. Try to catch it in the act.

We say in the act. Nang gin. While that wrong mark is appearing to you, try to catch it.

Gap re, lu kyi teng ne yupa dabo dang. Gap re, sem kyi teng ne yupa dabo. So, sometimes that mic will show up coming from your body.

Sometimes that mic will show up coming from your mind. Okay, what's that mean? Sometimes you'll look at your body and say, there's mic coming from mic.

I look at my body and I say, if it's flush out there, by the way, you might as well commit suicide, okay? Because you can't change it. You can go through the rest of your life or you can just end it, right?

If it's coming from it's side, there's nothing you can do. It'll just get old and it will kill you. I think you should go out and have a couple beers and then just jump off a bridge or something.

Okay? And my brother did, I know. So, you can, but you look at your body and you can catch yourself thinking my body's coming from my body.

And you can also look at your thoughts and think that my thoughts are coming from my thoughts. But, SOG CHAR TSUL NA TSUL OM YANG YANG means but. DE SNGAGS LEN DRENG KHE LA NGA'I RNAM PAR CHAR TSUL RNAM DAG MIN LA That's not the main thing we're worried about, okay?

Looking at your body and thinking it comes from the body. Thinking about your thoughts and thinking they're coming from the thoughts. That's not the big one that we're working on.

What is? MIN LA BDAG GZHI LUS SEMS DANG BDAG PHYIR GANG ZAG MA BYAS PA'I TSOR PA BHAG MA'I BA ZHIG GIS BSTANG NAS NGA'A LING NYE BA ZHIG MING DE PHAR BDAG CANG MIN PA KHO RANG GI NUN NAS TSUL THUB PA'I GRUB PAS NANG BA ZHIG LAM GYIS ZHAR LA BAS DGAG CES RNAM TSUL CHUGS ME YIN PAS More importantly, this is getting hard and it's hot in here and you're getting sleepy. Okay.

I think, yeah. The worst thing for concentration is heat, in my mind. I freeze people and they all complain afterwards.

It's okay. This is tough, okay? Are you your body?

Are you your body? No. Are you your mind?

Now careful. Are you your mind and body together? That's a difficult one.

I remember Janice, what's her name? Brayden. What's her name?

[Говорящий 2] (43:16 - 43:17)
Janice Brayden.

[Говорящий 1] (43:19 - 44:40)
Yeah. What's your mom's name? Carmen.

What's her real name? Yeah, Chini. So, Chini La, one of the, the first student of Khen Rinpoche, like in 1970, something, 72 or something.

Very first student. So she had a child. And then she used to bring the child to class the way that Ora brings Bella to class sometimes.

So she was like five years old. And I remember we came out of this class and I'm like, I saw her, you know, in the kitchen because she had to sit in the kitchen. And then I went in and I said, Janice, I got a question for you.

And she said, yes. And I said, are you your body? And she said, no.

And then I said, are you your mind? And she said, no. I said, are you your body and your mind together?

And I said, of course. What else? I am.

I'm married. You know, that's all of me. That's all there is.

My body plus my mind is who I am. You know, and I was like. So don't say it so easily.

Don't say no so easily. Aren't you? Aren't you all your physical parts and all your mental parts pasted together?

Isn't that you? I don't know. What's wrong with saying no?

[Говорящий 2] (44:40 - 44:41)
You don't have to present to me.

[Говорящий 1] (44:42 - 44:42)
Huh?

[Говорящий 2] (44:42 - 44:43)
You don't have to present to me.

[Говорящий 1] (44:43 - 47:25)
Yeah, so here's a delicate thing, okay? Be careful. You could have separate sheets of Tibetan text.

You could have a back cover and a front cover. And you could have the clock, okay? But to somebody, what do they call those kind of people?

Autistic, I think. Is it autistic? They have conceptual problems.

They can't glue things together the way most of us do. You see what I mean? They couldn't see these three things as one thing.

All they would see would be pages and covers and a clock. But they wouldn't think book, okay? They could see parts, but they can't see the whole somehow, okay?

Which proves something. The book is not only its parts. The book is also the state of mind which synthesizes the parts into a whole.

Without that state of mind, it's not a book. Then it's just pieces of stuff. You see?

There has to be a fourth element here. The pages, the covers, the clock, and the thought that it's a book. And the mind which puts the three together and calls that a book.

Because maybe a different state of mind could look at this table and see these two cloths together and say there are two beautiful cloths. And they wouldn't consider the orange cloth part of the book. They would consider it rather part of the ultra cloth.

You see? Your mind decides where the lines are drawn. And for those of us in this room, having offered others literary educations in the past, we see it as a book.

But it's not in the pages. And it's not in the cover. And it's not in the cloth.

That's coming from your mind. That's a synthetic image that you are encasing the pieces with. And without that, it wouldn't be a book.

So are you, your mind, and your body together? You could say not only. How's that?

Until you think of yourself as yourself, it's just meat and thoughts. Okay? There has to be something which ties them together, synthesizes them into mind, which is done by the mind and not from their side.

There's nothing inherently connected between this meat and those thoughts. You see? It's a perception.

Somebody's tying them together and calling them mind. They are not mind by themselves. Without the synthesizing whole, they're just parts.

Why are we talking about that?

[Говорящий 2] (47:26 - 47:39)
Yeah, deng ne, nga ne miyong si. So listen, listen carefully, okay?

[Говорящий 1] (47:40 - 49:38)
We just talked about how it's a mental process in your own mind that's gluing the meat and the thoughts together and calling it mind, okay? It's a concept coming out of your own mind, which is gluing together this meat and those thoughts and calling it the package. It's calling the package mind, okay?

The people who don't think that, people who haven't thought about that, look at the arm, think about the thoughts, and think that must be mind. It's where we got stuck about three minutes ago, okay? If I say, is the meat and the thoughts mind, and you say yes, you're flirting with the gacca.

You're somewhere close to the gacca. You're somehow thinking this meat and these thoughts were mind automatically, before anybody thought of them as mind, got it? They are yelling mind.

They are by themselves mind, whether I think of them as mind or not, okay? That's gacca. Then you're near the gacca.

The human tendency is to take the collection of parts and believe that that's the thing, before the mind thinks of them as that, which is the last part that you need, okay? You don't have all the parts of a person until you have the state of mind that's gluing them all together, got it? So is your mind and your body mind?

No. Well, what is mind? My mind and my body and the thought to think of them as mind.

Okay? Then that's the whole mind. That's the real mind.

That mind is there. Why does thinking of mind that way make a difference? What's the point?

Why bother? Why throw that last thing into mind? Well, isn't it wrong to think that mind is just as body as mind?

[Говорящий 2] (49:40 - 49:45)
Yeah. So is there a way to change that? Or is it that it's sufficient to call it mind?

[Говорящий 1] (49:46 - 50:33)
Yeah, because if I understand that thinking of the meat and thoughts as mind is also a part of mind, if I understand that, then I can change mind. Then mind can change. Mind can change from mortal to immortal.

Mind can change to someone who's pretty frequently criticized to someone who is rarely criticized. Which would be nice. Okay.

All right. Chantant Natsa Omin. Ming, you're hanging in there very well.

I really admire you. Okay? I know everyone's totally burned out from, especially the Diamond Mountain people are basket cases.

But I'm impressed. Okay. Pardak Tsang, the China people are a little bit better, but not much.

[Говорящий 2] (50:34 - 50:34)
Okay.

[Говорящий 1] (50:34 - 53:05)
,GUR NANG GI NGON NAS TSUD TUG TU GRUB PAS, ,NA BA ZHIG LAM GYI ZHAR NAG DE, ,GAG CEN NANG TSUD, ,CHUG ME YIN, CHUG ME means, now you've got, CHUG ME means no boo-boo. You've really got the mic now. You've got the mic who's not the mic.

Who's the mic that's not the mic? The mic that's just Mike's body and mind. Without somebody thinking of them as Mike.

Why thinking of them as Mike? Due to the relative amount of kindness they have paid to others in the past. Okay?

That always has to be the punchline. Due to the relative amount of kindness they've paid to others in the past. It's forcing me to think of Mike as Mike.

If it's a good Mike, I was nice to other people. If it's a bad Mike, I was mean to other people. You've got to put in those last lines or else Peter's thing doesn't matter.

Because the last part is what means I can change Mike. Okay. CHUG ME DENGAR SEMAR GAR PA LAS LA'O Say LAS LA'O.

LAS LA'O LAS LA'O LAS LA'O LAS LA'O means it's a cinch. It's easy. LAS LA'O Okay, it's easy.

What? They got. What's that?

To stop it. Okay? To stop what?

The wrong Mike. The mic who should not have been blamed. There's no such thing.

The Mike who was wrongly blamed? Who didn't deserve to be blamed? Is there such a thing?

There's no such thing. Okay, got it? Put your mind on the Mike who didn't deserve to be blamed.

You got it? It never existed. There's no such thing.

You always deserve what you get. Okay? Okay, no, that's gaccha.

You want an easy gaccha. LAS LA'O You want a LAS LA'O gaccha? The Mike who didn't deserve to be blamed.

The Mike who was unjustly blamed? There's no justice that he was blamed? Can you find one like that?

No, it's all, the universe is perfectly just. People get really upset when I say that. You know, when it finally dawns on them that there's a perfect justice to life.

It's very irritating. Like, I created that person in my life. You mean every detail?

[Говорящий 2] (53:05 - 53:05)
Yes.

[Говорящий 1] (53:06 - 54:39)
You mean even the way they talk? Yes. That sucks.

Yeah, okay. So if you want an easy form of the gaccha, think of the you who didn't deserve the last harm that someone did to you. That's the gaccha.

The Nick who didn't deserve to be criticized by the last person who criticized him is the gaccha. This is cool because we're playing with a gaccha that makes a difference. Then Nick will be more interested in not criticizing others rather than being interested in being upset at someone who's criticizing him wrongly because there's no such person.

And then he saves so much time. He just concentrates on being nice to other people. And then the whole mental space of defending yourself against what?

Unjust criticism is stopped. You save all that disk, what do you call it? Hard disk space.

No, the mind, remove 50% of the stuff from the computer which is filled to 97% capacity, right? How fast it goes. It's the same with the mind.

Throw out the 50% of your mind time that's spent on defending yourself from unjust. There's no unjust criticism. And then suddenly the hard disk is moving so fast because you just recovered half your mind time.

And you're happy. It's really fun.

[Говорящий 2] (54:40 - 54:44)
All right. When am I supposed to start?

[Говорящий 1] (54:45 - 54:59)
No. You're gonna make them die. Yeah, 3.30. Okay, here we go. Can you hang in there? You all right? You're like saving the world right now, okay?

Whether you're aware of it. Like two years from now, you'll go, boing, I get it.

[Говорящий 2] (55:01 - 55:02)
All right.

[Говорящий 1] (55:05 - 58:10)
DE NA NENG DU BYA BA'I RGA SHIG KHYAB CHE KHYAB CHUNG LA SOGS PAR GUL BA YIN This is a delicate point, okay? If you don't get what we just went through correct and someone says, what's the gaccha? You will either overestimate it or underestimate it, right?

You will either say that too few things are the gaccha or you'll say too many things are the gaccha. For example, is there a nigg? Yeah.

If you don't understand emptiness well, you would say there's no nigg, okay? All right? Then the extent of the gaccha got too big.

That's what they're talking about. They're talking about the extent of the gaccha in your mind. How widespread is the gaccha in your mind?

Does it cover everything? And a wise one should say, no. Well, who doesn't it cover?

Nigg. Nigg who? The nigg whose face I was shaving in the morning.

He's there. I mean, I cut him this morning. Okay?

He's there. Then you say, the nigg who got cut, you know, was it that it was a lousy razor blade? Was it that it was an old razor blade?

And then the wise one will say, no. It was that I hurt someone. And that's why the razor blade was dull this morning.

That person, you see, the person who says, how do you say it? If you say the razor blade was dull, so it cut me, then your estimate of the extent of the gaccha is too small. Okay?

You got to widen it up a bit. It also includes a dull razor blade. Gaccha also includes a dull razor blade, but doesn't include nigg.

No. So get it the right extent of the gaccha. Don't make it too flat.

Don't make it too skinny. Okay? And the trick is to get the gaccha just the right way.

Okay? Is nigg there? Yeah.

Okay. So the gaccha's not too big. Was the razor blade dull and is that what cut you?

No. Good. Then it's not too small.

Then we also threw the razor blade into the stuff that's gaccha. Okay? Got it?

All right. ,DIN NGON DZIN MA BYAS PA NA, ,BDAG TU CHA LA, ,NGON DZIN BYAS PA NA, ,LU SEMS SOGS PA'I RTEN DU, ,YID PA'I DOD PA'I, ,MI NYES PA'I PHYIR, ,DIN NGON DZIN BYAS PA NA, ,BDAG TU CHA LA, ,DIN NGON DZIN MA BYAS PA NA, ,BDAG TU CHA LA, If you're unable to identify the nigg that doesn't exist, he will continue to appear to you. Who?

I didn't do anything wrong.

[Говорящий 2] (58:11 - 58:12)
Okay?

[Говорящий 1] (58:12 - 1:00:00)
The nigg who is unjustly blamed. Okay? If you can't identify that non-existent thing, it will continue to harass you.

Okay? Then you'll be always defending yourself. BDAG TU CHA LA, ,NGON DZIN BYAS PA NA, But if you're able to identify the nigg who's not there.

Which one was that? The nigg who was wrongly accused. Or unjustly accused.

I like unjustly. Because everything is perfectly just. The word unjust shouldn't exist.

Okay. Somebody said a cute thing the other day. This is totally irrelevant, okay?

But it was so cute. They said, ,WE HAVE NO CHOICE BUT TO ACCEPT FREE WILL. I was like, okay.

,NGON DZIN BYAS PA NA, ,NU SEM SOGS PA'I PHENG DU, ,YIP DE, ,DOD PA'I, ,NI GNYIS PA'I PHYIR, But the nigg who is not nigg is always hiding a nigg. Okay. That the nigg that we see.

So the nigg who is unjustly accused is always hanging out around nigg. For people, we can see that it's there, potentially, if we understand the Gautam. We can always misunderstand nigg.

The nigg who was unjustly accused is always close to nigg. For people who understand. Meaning they can catch themselves easily, got it?

They see that they could make an easy mistake. Under pressure. All this philosophy goes down the drain.

Under pressure.

[Говорящий 2] (1:00:01 - 1:00:01)
Okay.

[Говорящий 1] (1:00:02 - 1:02:46)
I was in India during the oil, what do you call it? Embargo thing. And we couldn't get anything.

I was in Dharamsala. And what do you call it? A kerosene truck would come once a week.

So I was cooking on my own. We're talking, what do you call it? What do you call those things?

Coleman stuff. A single burner Coleman thing. That's all every family had.

And I had one. And I depended on it to eat. Because I had to cook my own bread and everything.

So in that little thing. And then I'm like, I ran out of kerosene. And they said, don't worry, there's a truck coming on Friday.

I went down. Lower Dharamsala. And there was like 2,000 people waiting for the truck.

And then the truck came. And everybody, people were kicking, fighting, pushing. Old women were being trod into the ground.

And I was like freaked out. And I was like 21 or something. I'm like, I'm American.

I'm civilized. And I wouldn't do that. And then I spent one week without bread.

One week without rice. You know? Next week, I was the tallest guy there.

And I got my kerosene. So under pressure, all this philosophy goes out the window. You can blame Nick to a certain extent.

But blaming for the broken piles, then it's too much. Then he'll get upset. He'll forget about the unjustly blamed Nick that didn't exist.

Okay. And what you can do is put yourself in situations where you explore that border. You can purposely put yourself in situations to explore that border too.

And strengthen your view. Put yourself in situations where you are blamed for things that you never even came close to. And don't tell anybody.

And just explore how you feel. Because you couldn't even be blamed in a self-planned way if you hadn't criticized others. Got it?

Okay. All right. MUN ZHIG CHE PA LUNG ZHIG PAD NA YANG SA CHEN PO ZHIG GIS GAR DGOR BA'I TSE Take yourself to the edge of a cliff.

There's a nice one in China called the Umesham. The Umesham? Have you been to Umesham?

[Говорящий 2] (1:02:46 - 1:02:47)
It's a new model.

[Говорящий 1] (1:02:48 - 1:03:18)
Yeah. Then you go up and there's a straight cliff. It goes down like a mile.

And Buddhists used to go up there and jump. And there was a tradition that you would go to Nirvana and you wouldn't then hit the, they never found the bottom. So me and Christy went up there to see it.

And I'm standing on the edge and I'm like, if she tells me to jump, am I going to jump? If she says let's jump, am I going to jump? I was like, I just kept talking to her.

Look, there's cotton candy over there.

[Говорящий 2] (1:03:19 - 1:03:22)
And you know, I was like, you know.

[Говорящий 1] (1:03:28 - 1:04:19)
Yeah, I got off. PAD NA YANG SA CHEN PO ZHIG GIS GAR DGOR BA'I TSE Take yourself to the edge of a cliff like that. It's really frightening.

It's like a mile straight down. ZHIG GIS GAR DGOR BA'I TSE SNGA'I LUS LHUNG NGON GNYEN PA'I BRTAG PA SKYE BA NA A kind of terror will arise in your heart. Like I'm going to, I'm about to fall.

I might fall. People were playing at the edge. There was no like gator.

You know, people were, these kids and teenagers were like taking photos. Ha ha. And like, SNGA'I LUS LHUNG NGON GNYEN PA'I BRTAG PA SKYE BA NA SNGA'I LUS LHUNG NGON GNYEN PA'I BRTAG PA SKYE BA NA LUS LHUNG NGON GNYEN PA'I BRTAG PA SKYE BA NA At that moment, you don't think, oh, Michael's body might fall or Michael's mind might fall.

Okay. You don't make these distinctions. You say what?

I might fall.

[Говорящий 2] (1:04:20 - 1:04:20)
Okay.

[Говорящий 1] (1:04:27 - 1:05:03)
So your mind is holding, this is, I have a little, I'm not sure about this part. Okay. I'm really not sure about this part.

Anyway, I'll present it. But anyway. Okay.

Let's go. YANG DU LHUNG RGYUD NA LING NYE BA ZHIG CHAG BA'ONG DE YIN Rather, there is a mic who is somehow mixed up with body and mind in the way that water is mixed with milk.

[Говорящий 2] (1:05:04 - 1:05:04)
Okay.

[Говорящий 1] (1:05:06 - 1:06:21)
Indivisibly mixed. There's a mic mixed into body. Body and mind are mixed.

And there's a mic there. Okay. And then you think that mic shouldn't fall.

Okay. But to me, that's sort of flirting with the correct view of it. I'm not quite comfortable with that.

You are. The mic that really is mic is a mic that is synthesized from body and mind. Okay.

Don't do that. There's a body and there's a mind. And there's a mic that's synthesized from the body and mind.

Okay. So, I think rather it might be this, okay. If you're thinking of the mic that the synthesis came from yourself, that would be correct view.

If you're thinking of a mic that's body and mind mixed together and there's some kind of mic there, you could say soul maybe. Then that's a wrong view. Okay.

So there's a good synthesis and a wrong synthesis. How's that? One is coming from you and one was always there.

And the one that was always there doesn't exist. And when you're about to fall off a cliff, you're grabbing to the one that was always there, which is not there, which is the mic which is unjustly accused.

[Говорящий 2] (1:06:24 - 1:06:37)
JIU CHING SERA Sorry. Sorry.

[Говорящий 1] (1:06:40 - 1:07:40)
DE BZHIN DU LTAR TABU YOD PA'I TSE LTA'I LUDDHAM SEMLA TASHE MI GCOD So when you're watching a horse race by, you don't say, look, the horse's body is racing by. And you don't say, look, the horse's mind is racing by. You just say horse.

So you synthesize the horse from the body and mind of the thing. ZHES GCOD CING DE NYID TSOG PA'I THANG DU PHAR DAG TZAM MIM BAR There's the clarifier. Okay.

Okay. A horse which was synthesized not by you. Okay.

A horse which was naturally a horse from the horse's body and the horse's mind, but it wasn't that way because you thought of it in that way. Okay. A horse which was put together from body and mind, but not because you offered someone a horse before.

Okay. Got it? Is there a horse's body?

[Говорящий 2] (1:07:40 - 1:07:41)
Yes.

[Говорящий 1] (1:07:41 - 1:07:42)
Is there a horse's mind?

[Говорящий 2] (1:07:42 - 1:07:42)
Yes.

[Говорящий 1] (1:07:43 - 1:14:12)
Are they necessarily related to each other? From your own side? No, you see, it takes your thought to make them that way.

But to think that they are connected from their own side is wrong. Okay. They weren't naturally connected.

They're connected because you think of them that way. People who are crazy, or people who are geniuses, people who are artistic, or people who are Thomas Edison's, they look at stuff and they don't see it the way we do. And they don't separate things the way we do.

I draw a line between the orange cloth and the white cloth. You know, Thomas Edison is looking at a piece of thread and seeing something that would light up all the cities of America, and he's not seeing a thread. He's not drawing the line the same way we do.

It's difficult because we're in the middle of doing that. The way in which you, what do you call that in English? Conceptualize?

Demarcate. Demarcate. Is subjective.

There's nothing to say that the horse's body and the horse's mind belong to the horse until you think of it that way. Okay? All right.

DE NYID KYANG DE ZHIG LTAR GSUM LA SERA DE BUNG SOGS SERA NANG DUGANG SOGS PHYI KHAM PA DANG NANG GI DRAG PA SOGS KYIS KHYAD PAR MA BYAS PAR MA BYAS PAR What's Sera, what's Debung? Yeah, two great monasteries. What does Sera mean?

Hell. What does Debung mean? Rice pile.

And we all know that hell destroys a pile of rice. Then a Debung monk will say, and then the hell melts. And all that's left is the pile of rice.

That's an old debate thing, okay? Sera Nang. Dugang Sogs, Phyi Kham Pa Sogs.

Then if you take all the buildings in one of those great monasteries, right? Dugang means the, the great monastery, right? The temple in which you hold your prayers together.

And dragpa means the monks, okay? So if you don't, if you don't make a fine distinction, BDAG GZHI NUS SPYOD SOGS PAS BSTAN DU DE DANG RGYAL CHE CHUNG NYAMS PA'I SERA DANG DE BUNG SOGS SE SNYING NGES BAR ZHUGS SHAR RMONG BA DE YIN So what we're doing with horses and what we're doing with nicks, we are also doing with Seras and Debungs. Okay?

We are feeling that there's a synthesis of all the monks in Sera and all the houses and temples in Sera that we lump them all together and call them Sera. And we think somehow that's a natural lumping and that it's not something coming from us, okay? People go to Sera in India, okay?

People go to Sera. By the way, Sera Lachi wrote me a couple weeks ago, which is rather extraordinary. Lachi means the governing council of both Seras, okay?

And they said, would you and your students help organize a tour of America by our monks? So I'm going to write them back and say not if they're going to do those bogus dances. But if you say Geshe Thubten Rinchen to teach Madhyamika, then we would probably, like we'll do a tour.

Or he can come to New York for 10 days and teach Madhyamika. Then we would do that. So I'm going to call them and tell them that.

But anyway, why is there a Sera Lachi? Lachi means the governing council of both Seras. Why is there a Sera Lachi?

Because there's two Seras. There's Sera Mae and there's Sera Jae. It's two monasteries in a single enclosure and there's a green line, okay?

And you don't walk over the green line. And the green line goes like this. You got to know this house is on their side and this house is on our side.

And you don't, there's them and there's us. Sera Mae is always better in the debate, okay? Than Sera Jae, people who, they have some genetical problems.

So anyway, that's why there's a Sera Lachi. Somebody has to organize when a pipe goes under one of those houses that it won't get, you know, anyway. Why did I say that?

So you, a newcomer, folks come from the U.S. They say, where did you go? They say, I went to see Sri Bhattacarya in Mysore and then I took the bus to Balakotri and went to Sera. And you say, which Sera?

And they look at you like, what? What do you mean? And you're like, well, which Sera did you go to?

And they say, I went to Sera. And they don't understand there's two Seras there, you see? So saying that all the monks in a place and all the temples in a place are one monastery is coming from you.

And that's an example. Because there's two monasteries there and no one would ever know if you didn't live there, you see? They're completely separate monasteries and they're interlocking.

What do they call that math in a politician? Gerrymandering. It's a gerrymandered thing.

There's two monasteries. But it's not in the place and it's not in the monks. It's a concept placed on the place by the people who live there.

And someone new who shows up sees it as one monastery. So is it one or is it two? Is it a chew toy or is it a pen?

You see what I mean? He's trying to get you into the mood that even monasteries are also constructs of your mind forced upon you by your past karma. All right, here we go.

,GZHAN YANG DKA' BCU ZER BA NA, ,DKA' BCU LUS EN SOGS PA TZAM LA, ,DAG ZHIG GZHAN NAS, ,GZHAN GANG LA'ANG MA LTOS PA'I, ,LING NYE BA ZHIG CHA RUNG, Say DKA' BCU PA. DKA' BCU PA means... What's DKA' like in Kanye?

Huh? DKA', that's DKA'.

[Говорящий 2] (1:14:14 - 1:14:14)
DKA'.

[Говорящий 1] (1:14:14 - 1:20:39)
Yeah, the word of the Buddha. It means the word, capital T, DKA'. DKA' BCU, what's BCU?

BCU, not CHU. BCU is water. What's BCU?

Ten, yeah. DKA' BCU means ten scriptures and that's what they call a geshe at Tashi's Numbo Monastery. They're called a ten-booker.

It means they've mastered five ancient Indian works and their commentaries. They don't call them geshes, they call them kachupas. Ten-bookers.

,GZHAN YANG DKA' BCU ZER BA NA, ,DKA' BCU LUS EN SOGS PA TZAM LA, ,DAG ZHIG GZHAN NAS, ,GZHAN GANG LA'ANG MA LTOS PA'I, ,LING NYE BA ZHIG CHA RUNG, So, people mistake the collection of the parts of that Tashi's Numbo Geshes as being the Tashi's Numbo Geshes. Okay? All right?

They look at the parts of those people and they take them to be those people. They look at the sum total. I like sum total.

Let's use that. They look at the sum total of the parts of those geshes and think that's what the geshe is. But it's not.

What's missing? Thinking of them as a geshe, which is not voluntary. It's forced on you by your past karma.

It's forced on you by your seeds. You believe the pen is a pen and you get upset when the dog destroys it and chews it. Right?

Okay? Because you believe it should have been a pen by itself. And it's not.

It's only a pen because you're seeing it as a pen. Got it? You're seeing the geshe as a geshe.

And until you see him as a geshe, he's not a geshe. He's just somebody's head and somebody's legs and somebody's mind. Okay?

Geshes aren't geshes. Okay? Kacupas aren't kacupas.

All right? The point he's trying to make is under analysis, it would seem to be that all the parts of a car together are the car. And it would seem reasonable to say that the sum total of the parts of a car is the car.

But that's wrong. And you're flirting with Gaccha when you think that. Because it's not a car until you put all the tires there, all the axles there, all the windshield and other parts there.

And then your karma forces you to see it as a car. Because without the last thing you won't see it as a car. Got it?

It's very hard. It's very hard. Okay?

Why make that distinction? Who cares? It's just a car.

Whether you understand how you're seeing it, you can still drive it. But it will break. And it won't work.

I would say you could even debate whether it's a car. Got it? An unright liable car is...

I'd say it's not a car. You've got to get used to that. That's the last thing I'll say.

Okay? You are living in a world where nothing works reliably or predictably. You undertake to earn some money or you undertake to do yoga and you don't know that you will not lose money or break your neck.

And there's people who've broken their necks in yoga class. So you undertake actions in your world, on your planet. You undertake actions as a gambling.

It's a form of gambling. I read a book by the chairman of Sony, I think it was. And he said he didn't invest in stocks because it was no different from gambling.

You know? He just felt there was no difference. And nobody can tell if a stock is going to go up tomorrow or not.

Nobody in the world can tell. No matter how well trained they are, they can't tell. So there's no difference between that and going to the Castle Rock Casino over in Sedona and throwing some money on the wheel.

It's just they're glorified gambling people. But that's what you're doing all the time. You're just gambling that what you try is going to work.

And then sometimes I sit there and I worry about it and I say, well, why do people do that? Why do you think people do that? Why do people get a job that they're not sure if it's going to make any money or not?

Why do people buy a car when they're not sure if it's going to break tomorrow or not? Why do people buy aspirins knowing that half of the pills won't work? Why do people put up with that?

If you went to the store and you went to the buy a loaf of bread and you went to the, what do you call it, the bakery section, right? And there was all these loaves of plastic bags with half loaves of bread in them. Would you buy it?

If it had been open and half the bread had been taken out, would you buy it? You just wouldn't do it because there's a certain standard in your mind. A loaf of bread should be 35 slices of bread and not half of them taken out.

That's not a loaf of bread. You have a certain, what do you call it, standard for what a loaf of bread is. And if someone had all these loaves of bread, even if it was on sale, somebody took half the pieces out, but we'll sell you the rest.

You just wouldn't buy it. But you buy all this other stuff. You buy aspirins, half of them don't work.

You go to jobs that you might lose money at. You eat and drink things that might cause cancer. Why?

Why buy a car that you don't know if it's going to break tomorrow? It's very frightening for me. Somebody said, Geshe-la, I'll give you my car.

I've got this old Volvo. It works.

[Говорящий 2] (1:20:41 - 1:20:42)
You know?

[Говорящий 1] (1:20:42 - 1:21:37)
And then they're like, we'll give you this car. And I'm like, we'll give it to you for free. The mole houses.

We'll give you our van for free. And I'm like, I didn't know what to do. We had this big crisis, right?

It was this big crisis. And I'm like, what if it breaks tomorrow? Then it's worse than my Volvo.

And then I realized I didn't know if it was going to break tomorrow. But I didn't know if the Volvo was going to break tomorrow. But the Volvo's been running for 300,000 miles.

Normally older cars break first. You know, I got all screwed up. I wish they hadn't offered it to me.

So my last question, you have one minute to answer. Why do you put up with that? Why don't you just buy aspirin at work?

[Говорящий 2] (1:21:41 - 1:21:46)
Is that painful? I think, yeah.

[Говорящий 1] (1:21:46 - 1:23:08)
And I'm not blaming you for anything. He said correctly, I believe, that we just, early on in our life, we decide there's no other choice. It's not that we're stupid or something.

Like, if there were an aspirin that all worked in the bottle, we would buy it. And we wouldn't buy the one that half the aspirins were. And if there were a car that never broke, I believe it would quickly become known that this kind of car doesn't break.

Unless there were some, what do you call it, difficulty in perceiving it. It's very delicate. If there were obviously a car that never broke, everybody would buy that kind of car.

Unless there was something about that car that made it almost invisible to normal people. And that's kakcha. That's kakcha.

Those cars exist. The kind of car that never breaks exists. We just have some impediment that we can't perceive them.

That's all. Alright? And the purpose of this class, and the purpose of the meditation we're learning, is to remove that impediment.

And then you can create cars that never break. How would you create a car that never breaks?

[Говорящий 2] (1:23:08 - 1:23:10)
Give rise to people.

[Говорящий 1] (1:23:14 - 1:23:17)
Do you ever give rise to people? No. Is it enough?

[Говорящий 2] (1:23:18 - 1:23:18)
No.

[Говорящий 1] (1:23:19 - 1:23:45)
How do you know? So keep being nice until everything works. Alright?

That's so simple. Keep being nice. You've got to be more nice than you are now.

Because things still don't work sometimes. Okay? As long as things aren't working all the time, you still have to be more nice.

Okay? Nicer. Got it?

Okay.