«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 8

[Говорящий 2] (0:00 - 5:12)
So, meditate, go to your breath, tie your mind to your breath. There's no other thing in the world except your breath, just your breath. There's nothing else in the world.

Come to that golden room, the room covered with sunlight. Look at the blue of the sky at the moment. Look at the mountains across the valley.

Come back to the golden room and see your heart teacher in front of you. And feel them take your hand and just concentrate on the touch of their hand. You might even close your eyes in the golden room.

[Говорящий 1] (7:30 - 7:37)
Try to see what kind of problems come up in your meditation. Are you thinking of something else?

[Говорящий 2] (7:40 - 11:43)
Maybe something you have to do, someone you have to talk to later? Or are you spacing out, getting sleepy? Or maybe the object is not that fascinating to you.

No more. Try to call up a sense of satisfaction and willingness to stay there without moving, just the hands touching. And a feeling of well-being, willingness to be happy to stay silent, unmoving, together with your heart teacher.

And slowly come back to this room. Open your eyes.

[Говорящий 1] (11:45 - 16:10)
I used to sort diamonds. In the diamond business, that's what you do. And in a large company, you have long, long tables.

And many tensor lights. And then you have special paper made in Belgium. So you can toss diamonds on them and they land the right way.

And then the chairs have all their legs cut off. So you're up straight, your back is straight, and you've got the eye thing and you're going like this. And then you might do a thousand stones an hour or something like that.

But they start you on five or something like that. They say do five stones well in an hour and you're okay. So when you first get there, you just do five stones an hour.

And your shoulder feels like it's on fire because it's up like this all day. And you have horrible pains in your body. And then your body adjusts.

And then they take you up to ten stones an hour, something like that. But there's a big emphasis on you don't go faster until you're perfect. You see what I mean?

So you can't go to ten stones an hour until you do five stones an hour without a mistake. And I think you're starting to sense that meditation would be good done that way. So three or four minutes of really good meditation is better than a half hour of subtle dullness.

Subtle dullness is pernicious. It becomes a habit very quickly. And then you get satisfied with it and you never progress.

So there's two kinds of people you meet. One says, I tried to meditate and I couldn't. I tried to meditate and I gave up.

I quit. And then you find other people you say, I tried to meditate and nothing's happening. I meditate every day and nothing's happening.

I don't seem to change. And my meditation doesn't seem to change. So there's two categories of people.

I think the second category is sadder. I'd rather have given it up than to do it poorly year after year and feel like I'm not getting anywhere. So in the diamond business, they require quality before speed.

And if you try to do speed and don't have quality, they fire you. Because that means the person's never going to... they're going to keep rushing and making errors that other people have to fix.

So I'd rather have somebody slow that does a good job because then they'll pick up speed. And they'll always be good. But if someone's impatient and they keep making errors because they're trying to go too fast, then they just get rid of them because you can't fix those people.

So better to do a few minutes of very high quality concentration and then break and do something else for a while like study the greatest book on emptiness. And then go back and do some more. And you will build up quickly.

If it's high quality, it will build up quickly. If it's poor quality, it won't. It won't change.

Even the time won't change. Okay, so we're going to do some emptiness stuff. We're picking up where we left off.

Picking up where we left off. DO NA SKAD TZANG BYAM YANG MUN LAM GYIS SUM PA BZHIN PHYIR GANG DAG GANG LA'ANG DE DANG DE SHES ZER SA BDAG GZHI DANG RGYAL CHE CHUNG NYAM PAR ZHIG YUL TENG MED CHA RUNG BA DE NYID RIGS PA'I RGAGS CAN THAR TU YIN CI So there is a lama named Skad Tzang. Sometimes it's called Kyur Tzang.

We don't know his dates exactly. Probably 300 years ago. His name was Jamyang Mun Lam.

He used to say that whatever object you took in the world, it would have as much gaccha about it as the collection of its parts. So let me talk about that.

[Говорящий 2] (16:21 - 16:25)
You have to know there's a distinction.

[Говорящий 1] (16:25 - 23:49)
It's called DAG ZHI, DAG CHE, and DAG CHE. DAG ZHI, DAG CHE, and DAG CHE. Should I let you talk that much?

Yeah, it's probably good to see you. Are you ready? You can say it, okay?

DAG CHE DAG CHE DAG ZHI DAG CHE DAG CHE DAG ZHI So these are the three parts of everything. DAG ZHI means all the stuff together that you're going to conceptualize in a certain way. So all the parts of the car as a whole.

All the parts of the car assembled together as a whole is the DAG ZHI, meaning the thing you're going to think of as something. The thing you're going to think of as something. It's the top of the pen and the bottom of the pen and the tube of the pen and the barrel of the pen all put together.

But it hasn't been thought of as a pen yet. That's DAG ZHI. All the parts together before you think of it as a pen.

Before your mind forces you to think of it as a pen. That's DAG ZHI. DAG CHE DAG CHE Same verb, different tense.

Different passivizer, activizer. We don't have it in English. So DAG CHE means the state of mind which synthesizes those parts into a thing.

It's called DAG CHE. Your mind, under the influence of your karmic seeds, under the influence of your karmic seeds, your mind organizes those parts and decides it's a certain thing. Call it a pen or call it a cheetor.

That's called DAG CHE. DAG CHE means the result of that process, which is the pen. A pen which has been synthesized out of the parts of a pen.

So pen is the synthesized object, the finished object, which has been synthesized by a mind, influenced by its karmic seeds, interpreting a number of parts in a certain way. Interpreting a collection of parts in a certain way and coming up with a thing, which could have been a cheetor if you had different seeds. So the collection of parts is kind of neutral and then the DAG CHE, the DAG CHE mind, the mind which synthesizes a thing out of it, due to the seeds in your own heart, decides to see it as a pen or decides to see it as a cheetor.

By the way, that determines your rebirth. There's no such thing as rebirth. There are no dog body factories in Kansas somewhere where they turn out dog bodies with little holes in the back and stuff spirits into them.

It's just that your karmic seeds shift and you're seeing the same collection of parts as a cheetor. That means you are a dog. Got it?

And that's all rebirth is. It's weird. So it's not that you go anywhere else and it's not that they put you in any other body.

Those are lower interpretations of rebirth, that your soul goes into a new body or something like that. It's not true. Different seeds assert themselves and you see the same collections of parts as different objects.

And that applies to this also. You see these five digits as a paw. They're still the same as they were before.

They haven't changed. They were no more a hand than they are now a paw. It was the seeds in your own mind that made you see them as a hand and now it's the seeds in your own mind that makes you see them as a paw.

They don't change. It's scary. It means rebirth is feasible.

Rebirth as a dog is feasible. And it takes the amount of time that it takes the seeds in your mind to reassert themselves, which is about one-sixty-fifth of a second. You can become a dog.

You can get hit by a car and become a dog within one-sixty-fifth of a second because it's coming from your mind. Just new seeds assert themselves and you see a paw instead of a hand in the same place as the hand was. And that's how fast it takes to be reborn.

Forget this thing about you have to look for a dog body and you have to go there. It's all lower school. Higher school is within ten seconds after a car accident you can be a dog because it's just a change in perception.

All right. So Jamyang Mun Lam, this Lama from the 1700s said, how big is the gākjā with every different thing? It's as big as the collection of its parts.

That's where we started out saying, right? Take all the parts of the pen, take it together, and that's how big the gākjā will be. It will be limited to the edge of that object.

So the extent of the gākjā is equal to the extent of all the stuff of the thing put together. So if you put together a pen and it's one inch thick, the gākjā corresponding to that is one inch thick. Like that.

The gākjā will always be as big or as little as the thing, as the collection of the parts of the thing are, joined together. He's getting into a nice point. dakshin gyel chu nampa shikten ne char angwa de ni rikpe gākjā thār thok That's the ultimate object that we deny with our use of reasoning.

Through reasoning, we decide that that thing doesn't exist. The word ultimate would seem to be a mainga, which means you can't answer, but it would imply that there are lesser gākjā, which are not the one... There's one non-existent thing that if you cancel it, you can save the world.

And there are other lesser wrong ideas that if you cancel them, you just save your emotions or something. The ultimate gākjā, it's important to say ultimate gākjā. dang dzin gyi mikpe teso shepa'ang di la ser There's a famous word in Tibetan called mikpe teso, which means...

It's really hard to translate. It means the...

[Говорящий 2] (23:55 - 23:56)
Maybe you could say the feel of the object.

[Говорящий 1] (23:57 - 26:30)
The feel of the object. With a pen, it would be... With a pen, it would be the feeling that it's coming from the pen.

So, that's another name for gākjā. The feel of the thing. The wrong feel of the thing.

mikpe teso dang dzin gyi mikpe teso Of our tendency to see things as real. di la ser den nang di nge ma simpar gākjā dendup serway go kyi shik ser du yukpar ma sung ne tsuk thupa dang dendup che dra chi tsam la u me shung ne sungpe rekpa mongpo shik gyi ji tsam chokho che kyang si chi tsam du sung ne den dzin la chi ya mi nö den nang di nge ma simpar If we can't identify the wrong feeling we have about a pen that it's coming from itself. If you can't isolate that feeling and get used to it which is the gākjā the feeling that it's coming from its own side you have it automatically when I lift it up.

When I lift it up you have a feeling that it's coming from itself. If you can isolate that feeling from your perception of the pen the pen exists. The feeling that it's coming from itself that appearance that is detected by that feeling doesn't exist.

At the same moment with a pen two feelings are coming up in you. One is that it's a pen. That's okay.

That's correct. It is a pen and you can write with it. But mixed in with that feeling like water and milk as indistinguishable as water and milk is another feeling that is coming from itself.

And to separate them is our goal. And a lot of people have failed. And then they said pens don't exist.

So that's wrong. You can write with a pen. So the sensation or the feeling that it's a writing tool is correct.

The concomitant or the feeling that always comes along with that that it's a pen from its own side is totally wrong. And what that's believing in is the gākjā.

[Говорящий 2] (26:30 - 26:31)
Okay?

[Говорящий 1] (26:31 - 37:37)
Got it? At the same time you're always having two subtle perceptions. One that it's what it is, which is okay.

And the other is that it's what it is from its own side. And that's not okay. And to isolate the second one from the first one is a very difficult task.

Because you might overdo it and say there's no pens. Or you might underdo it and say it's a pen from its own side. Okay?

It's very subtle. Your mind is... Part of your mind is always making a mistake.

And part of your mind is okay. It's a pen. And to separate those two is difficult.

,BDAG GZHI CHOS CHUNG NYID, ,RTEN ZHIG YIN GZUN NAS, ,DE MA GYI NGOS MA SEMS PAR, ,GAG CHAG BSTAN DUG ZER BA'I, ,RGO GYI ZHIG GSOD DU YOD PAR, ,DNGOS GSUNGS NAS, Then people come up with this thing called BSTAN DUG. BSTAN DUG means real. The word BSTAN DUG means real.

Then he goes off on this thing about emptiness literature terminology. Emptiness literature lingo. For example, real, or cancel the real, or self-standing, or true, or real.

He says if you get... You can start thinking of those terms in self-existent ways themselves. That's the difficulty.

You start throwing around words from Madhyamika. You start throwing around emptiness study terminology. And then you get used to those words and you don't know what they apply to.

You just start... Like the word self-existent in English. People throw around the word self-existent a lot.

But they've never really taken an object and tried to isolate what it is to think it's self-existent. They just say, don't think of the pen as self-existent. They don't have a personal experience of what it is to be self-existent.

So he's warning us against getting stuck on the terminology and not experiencing what it refers to. CI TZAM LA DGOS MED GSUNGS NAS GSUNGS PA'I RIGS PA MANG PO ZHIG GIS CI TZAM GCOD KHO BYED KYANG GCIG CI TZAM DU SONG Then you'll just be a person who just keeps repeating philosophical terms. Oh, it's not...

Like all the hundreds of Dharma students who keep talking about self-existent, but if you ask them what is self-existent, they can't really describe it. You hold up the pen, and the pen seems to come from its own side. That's self-existent.

So you have to learn to isolate that part of your perception of a pen from the perception that it's a writing instrument, which is correct. CI TZAM DU BZIN PA'I RIGS BDEN DRIN LA CI'ANG MI NUS You can throw around words like self-existent or not real, or no self nature. What?

Anatman, right? You can throw around those terms. But if you can't just hold up a pen and describe it in two seconds, then you can't stop the tendency to think it's coming from its own side.

Okay? Using terminology like not self-existent or no self, or anatman, and then not being able to describe what it is with a pen in about two seconds is not going to do any damage to your tendency of holding it the wrong way, which is why you live in a world where things don't work, or only work sometimes. As long as you still have that tendency to think that they're working from their own side, you will suffer, and they won't work.

And you can't damage that tendency if you keep throwing around words like self-existent and you can't even describe it with a pen. Okay? With a simple object, you can't describe what it means to be self-existent.

BYANG MI GNOD CING RGAG CHA RANG BAG TU CHA BAR MIN PAR SNGA'O NYAMS PA'I RGAG CHA SA BA ZHIG LOD SPYOD NAS DE LA BYAS PA BYAS NAS BYAS NA'ANG GNOD BYAS KYI LTA BAR DRO RGAG CHA RANG BAG TU CHA BAR MIN PAR Then if you keep proceeding that way, you won't be able to... you won't come down to the right RGAG CHA. You won't get down to the right RGAG CHA.

MIN PAR SNGA'O NYAMS PA'I RGAG CHA SA BA ZHIG LOD SPYOD NAS Okay. You'll start making up new RGAG CHAs. You know, you go to a lecture by His Holiness.

I've watched thousands of people do that. And the translator is talking self-existent all afternoon. And everyone's nodding, you know.

And then they hear the word self-existent and then they try to imagine what it refers to. Right? Or they say, no self.

I had a terrible moment in, where was it? Palaitana in Gujarat state. It's a holy mountain to the Jains.

And I was trying to get funding for ACFP, which is my constant preta movement around the world. And I heard there was this Jain saint. I met a diamond dealer.

I said, would you help us? He said, I'll give you a million dollars. I said, that's good.

And then he said, but. I said, what do you mean, but? He said, my guru has to approve it.

I said, well, who's your guru? And he said, this is Swami Jambudvipa or something. And I said, okay, well, let's call him.

And he says, no, no, you don't understand. He's a wandering Jain saint. He's a Dikambara.

He's a naked saint. And he wanders around India with a broom. And so I said, well, how are we going to get his permission?

Where is he right now? He says, how do I know? And then I'm like, but every year at the Palitana Festival, Jain Festival, he's at the top of the mountain.

He walks to the top of the mountain barefoot over this gravel, like 10 miles or something. And you can meet him there. So I figure around a million dollars.

I fly to Nalseri. And then I, here's another town. I forget the name of it.

Anyway, so then I fly there on this rickety plane. I get out. I take a long car drive.

And then I take off my shoes and I walk up this, I almost said a bad word, mountain. And my feet are bleeding by the time I get to the top because you're not allowed to go up the mountain with shoes on. And then I meet Swami Vikambara.

And he's like, so I explain the situation to him. And he says, I understand, understand. He says, you know, I have quite an understanding of Buddhist philosophy.

He was at 95 or something. And I'm like, okay. And he says, but I can't approve the million dollars.

And I said, why? And he says, Nagarjuna. It's all Nagarjuna.

And I was like, what's wrong with Nagarjuna? He says, you know as well as I do that Nagarjuna said nothing exists. Like this was a fight that went on 1800 years ago.

And he's bringing it up again. It's the same players. I'm the Buddhist and he's the Jain.

And I'm like, that's not what Nagarjuna meant. And he said, yes, yes, I've read the text. Nagarjuna said nothing exists.

I said, no. He just said, there doesn't exist anything which doesn't come from karma. I just said it that.

And then he looks at me and he goes, we can accept that. So I'm like, will you give me the million dollars? He says, nope.

Let's buy cows and liberate cows. I'll take the million dollars. But we'll buy cows and we'll liberate cows.

So anyway. Why did I bring that up? Busty.

Oh yeah, that's where we were at. Yeah, so people hear this non... Yeah, you were right.

People hear self-existent, right? They hear Nagarjuna say self-existent. No self.

They hear Nagarjuna say no self. For 18 centuries. Or they're sitting in a talk by His Holiness and they hear no self.

And then they start making up this weird gaccha in their head. Like cars that aren't cars. Or pens that aren't pens.

Or everything's kind of illusory and you can put your hand through it somehow. Like everything's phantoms or something like that. They start getting really weird gacchas in their mind.

Because the word no self makes them think, they think there's no me. No self can apply to things, right? No self means the book is...

You should have called it The Thing Is Not Itself. That's more correct translation. The book is not itself.

And then you have to explain it. So what he's talking about here, he says people hear words, people hear terminology like no self. LOD SPYOD NAS Then they make up some new kind of gaccha.

BYAS BYAS NAS LOD SPYOD PA LTA BAR DROG And then their whole view of these questions becomes also made up. They make up the gaccha. They make up a new gaccha.

Like no car exists. It's some kind of phantasmorical car that you could put your hand through. Everything's an illusion.

And then based on that misperception, they make up whole new wrong schools of philosophy. And they say, oh Buddhists don't believe in anything. Or Buddhists don't believe that cars are cars.

Something like that, okay? DOR NA DOR NA, to put it briefly, JE TSUN LO SANG CHU RGYEN GYI JE TSUN LO SANG CHU RGYEN Who's JE TSUN LO SANG CHU RGYEN? You can't answer.

Yeah, she said first P, A, Lama.

[Говорящий 2] (37:38 - 37:38)
Okay?

[Говорящий 1] (37:39 - 43:27)
First Panchen Lama. But his name's not CHU RGYEN. It's CHU RGYI RGYAL TSEN.

So anyway, that's an abbreviation. Those of you who are studying Tibetan, they don't call him First Panchen Lama. They call him First Pan.

Or Pan La. Or something like, then you have to know. That means LO SANG CHU RGYEN GYAL TSEN.

He's our hero, right? He's the Dalam writer. He wrote the Lama Chöpa that we did last night.

That beautiful thing. He's amazing. He's the guy who walked out between two armies that were about to start a third Tibetan World War and talked them out of fighting with each other and paid them off.

He arranged for people to pay each side off so they wouldn't fight with each other. So therefore he lived for 92 years. You know, in a world where people lived to 40.

Anyway, he said, RANG CHAGS SOGS SKYE LA THAG PA'I THAG PA'I SNANG BA CHAGS SOGS DI LAS GZHAN PA'I THAG PA'I RGAGS CAN SNANG SOGS GZHAN MED DE Very beautiful. Very important thing here, okay? RANG CHAGS means, DAG CHAGS means, RANG LAS means, here's the first pension lama, maybe the greatest writer in the history of Tibet, greatest poet maybe.

And he's saying, all of us schmucks. Like he's throwing himself in with us. All us guys.

THAG PA'I SNANG BA CHAGS SOGS DI LAS GZHAN PA'I THAG PA'I GZHAN MED DE We keep looking for our GZHAN which is something other than the way everything around us is constantly appearing to us in the first place. Got it? We keep looking for our GZHAN which is something different than the way everything around us is appearing to us all the time.

Like we keep trying to find some philosophical GZHAN when in fact it's the way that everything is appearing to us all the time. Everything. You don't have to go look for some GZHAN.

Just look. Because you're doing it all the time. You're always misinterpreting everything.

The GZHAN is appearing to you every minute of every day with every single stripe on her blouse and every single hair in his head and the building and the world and all the thoughts running through your mind. Everything that appears to you is appearing in the wrong way and you take it that way. If you want a GZHAN like Gagya says, the first pension lama, I mean, just look at you.

Just look in front of you. It's there. All the time.

You don't have to make up some Gagya with some philosophical school. SOGS KYIS RGYUD KYI SHES PA THAMS CAD MA RIG PA'I LAS PA This is very important. Very, very, very important.

What's a SOGS SOGS KYIS RGYUD? It's a non-Arya. Anybody who has not seen emptiness directly.

People are always coming up to me, Geshe-la, I think I saw emptiness. Just stop right there. If you think, you're wrong.

You didn't. They're going to ask me, did I see emptiness directly? And I'm like, if you're asking me, you didn't.

Louis Armstrong, what'd they say? Some guy went up to him and said, what's jazz, Louis Armstrong? He says, man, if you're going to ask, you'll never know.

So, it's the same with direct perception of emptiness. If you think you had one, you didn't. So anyway, anyone who hasn't seen emptiness directly, SOGS KYIS RGYUD LA SHES PA THAMS CAD all states of mind of any person who has not seen emptiness directly are LAS PA, are infected with ignorance all the time.

Every perception you've ever had in your life, if you haven't seen emptiness directly, was tainted. And was wrong. Was somehow wrong.

Why? Was it wrong about this being a pen? No.

Was it wrong about the feeling that the pen was coming from the pen? Which always accompanies the perception of the pen. That it was wrong about.

That's GAC CHA. That's the GAC CHA. MA RIG PAS LAS PA means every perception of a non-arya in the universe is always infected by a mistaken state of mind.

Because there's always this feeling that the thing's coming from its own side, when in fact it's not. And that feeling is what makes us suffer. Because then we believe that the thing's coming from it and not from us.

If we understood it was coming from us, we could change it. But since we think it's coming from its own side, we put up with pens that run out of ink. You know?

We buy 10. And we hope that all of them work. And we keep getting more off the shelf.

I have a shelf at home. I have 20 of these pens there. My friends steal them all the time.

They come up with this Japanese... What's it called? Anyway.

Yeah. Lapen. Japanese lapen.

I was like, how many people have a Japanese Tokio lapen? All my friends have them. I'm like, where'd you get that?

I go to great lengths to get them because I can translate fast with them. You know? But anyway.

Why did I talk about it? Oh, yeah. So there's always a sensation or a feeling that the pen's coming from its own side.

[Говорящий 2] (43:27 - 43:28)
Right?

[Говорящий 1] (43:29 - 49:28)
And that causes all our suffering. That adulterated perception of the pen, the adulteration part, is what causes all our suffering. It causes death itself.

And due to that infection of our senses, everything is appearing to us the wrong way. SHES GSUNGS PA LTAR As the First Panchen Lama has said, DE LTAR RANG CHAG THAMS MED PA RNAMS NA BDAG DANG PHUNG PO RIGS RANG BA GANG KHYIM SOGS CHOS GANG NA GANG NANG YANG KUN RDZOGS PA'I NANG BA DANG BDEN NANG BRAS PA'I NANG BA BA ZHIG CHAR TE CHAN DI TZAM ZHIG BDEN PA RNAMS NA To us normal people, right? RANG CHAG THAMS MED PA RNAMS Us normal people.

RNAMS NA BDAG Whether we're talking about me, PHUNG PO Whether we're talking about my body and mind, RIGS RANG BA Whether we're talking about the mountains, GANG Whether we're talking about the buildings, KHYIM Whether we're talking about the homes, etc. CHOS GANG NA GANG Every object in your world. Every single object in your world.

From houses, to people, to everything. GANG DE GANG KUN RDZOGS PA'I NANG BA DANG There's a okay conventional appearance to it. It's a pen.

And then there's a not okay feeling that it's coming from itself. And they are always... What do you call it?

They're always melted together. They're always... Shucks, now you can't give me words.

You can just think them and send them to me, okay? They're always mixed up. Like water and milk.

Why do they say water and milk? Once you pour milk into water, try to unseparate it. I mean, sorry, try to separate the water from the milk afterwards.

Like, could you take the milk out of the water, please? You know? And it's almost impossible to separate the correct perception that it's a pen from the incorrect feeling that it's coming from itself.

It's very difficult. And every perception you have is infected by the second. You see?

They are always mixed with each other like milk and water. And to try to divide them is very difficult. ,GPA ZHIG TU CHA BA, ,DI TZAM ZHIG BSTAN PA LENG LA, ,DI TZAM ZHIG BSTAN PA MI LENG LA, ,ZER RGYUD DBYE BA MED PAR, ,CHA THAMS CAD NI BSTAN PA LENG BA'I NA, So from the object's point of view, unfortunately, you can't say the top of the pen is appearing to me to come from its own side, but the base of the pen is not.

It would be easier, right? Life would be easier. You just throw out the tops.

But he says, unfortunately, not only do you make this mistake with every object, you make this mistake with every detail of every object. It's not like the wheels of the car are exempt from you thinking they come from their own side, and the top of the car is not exempt from you thinking it's coming. You think every part of everything comes from its own side.

So the problem is not just that you take everything around you to be coming from its own side. You take every part of everything around you to be coming from its own side. You don't get a break.

All right. KUN TZAM GYI SNGON NA DE RE THAMS CAD DGAG BYA DANG MA BRAS PA NANG SOGS GCIG KYANG MED PA'I SNGON MA GANG SHAG THAMS CAD DGAG BYA DANG So you never have anything in the whole world, in your life, that appears to you without being infected by that idea or that feeling that it's coming from its own side. I think we should do a little meditation.

Let me think. Maybe one more sentence. RANG REN NANG LUG DIG DIG DIGA RANG DGAG BYA'I NANG TSUL LAM DEN GRUB KYI NANG TSUL YIN So you don't have to go to any big philosophy texts and try to, you know, look up all these weird names like self-existent and, you know, go to a dharma lecture.

The conventional reality of the consisting sub-object of the, you know, and you're like, whoa, you know, I wish I knew what they were talking about. But everything you're listening to, everything you're looking at, and the seat you're sitting in, you're having that feeling about them. So you don't have to worry about the lecture.

Just think about the seat you're sitting in. And that's appearing to you as self-existent. Because you think it comes from its own side.

That's what he's saying. He's saying just try to get in touch with the gakshas right around you all the time. And don't worry too much about these big books.

And then you've covered the book. All right. DE NYID RANG SOGS SHAG NAS GZHAN ZHIG NA GAK CHA TSUL NYAL BA CHE PA NI Then he wants to talk about those people who fatigue themselves by trying to find some other gaksha.

Okay? Instead of just taking the ones that are right around them. They go off to some philosophical camp and, you know, try to isolate some exotic Gakja, okay?

With a pen that's the Gakja. On a table that's the Gakja. Sitting on their butt that's a Gakja.

Okay? All right? And they're pouring through the books, looking for the Gakja, you know?

And the fingers they're using to turn the pages are the Gakja. Okay, got it? All right, let's meditate.

[Говорящий 2] (49:37 - 53:48)
Watch your breath. Go to the golden room. You can rest there.

You can take your rest there. It's quiet. You don't have anything to do.

Relax. Enjoy the light. Late afternoon, early evening.

Look at the sky. Enjoy the sky. Infinite.

Look across the valley to the mountain. Come back to the golden room. Feel the sunlight warm on your knees, thighs.

And ask your heart teacher to come and sit with you. Try very hard.

[Говорящий 1] (53:49 - 54:12)
You can cut through agitation, you can cut through dullness, if you go straight and large. Try very hard to just enjoy sitting quietly with your teacher. If you can get to that enjoyment or that contentment, you will have overcome agitation and dullness in one swoop.

[Говорящий 2] (54:48 - 56:20)
Be contented. Be at peace. Enjoy the silence.

And just be with your teacher. Be aware of the warmth of their body. Make that your object for this session.

The warmth emanating from their body, on the front of your body. If you go off the object of the warmth of your teacher's body, then try to examine what's the typical way you go off.

[Говорящий 1] (56:20 - 56:51)
Is it that you think about a meal coming up, or you think about what's going to happen after the talk, or are you making plans about next week? There will be a pattern and then you can work on that pattern. You can put your watchfulness to watch for what's typical for you.

Are you losing your enjoyment of the object, or are you just feeling tired?

[Говорящий 2] (56:55 - 59:12)
What's the typical way that you lose the object? Try to go back to the enjoyment. Stay with the enjoyment, contentment of that quiet of the golden room.

Take your sustenance from that quiet. Then come back slowly to this room. Then relax and open your mind.

[Говорящий 1] (59:18 - 1:03:15)
We'll close with one more beautiful... This is a quotation from a Lama named Chankya Rupadorje. This is a line of Lamas similar to the line of the dying Lamas called the Chankyas.

They were very, very close to China. They went to China. They taught in China.

One of the Chankya Rinpoches was the personal Lama of one of the emperors of China. The author of this book, Pabongka Rinpoche, it's said that he was actually one of the Chankya Rinpoches, but there were political tensions at the time. His handlers were afraid to declare him the incarnation of Chankya Rinpoche.

He was declared to be the incarnation of a Rinpoche of a small monastery called Pabongka. So, Pabongka. But in his own biography, you can read that he was always attracted to Chinese objects like sedan chairs and things like that.

He himself thought he was Chankya Rinpoche. So anyway, the Chankyas are really extraordinary Lamas. Really, really extraordinary.

Like yoga teachers to the emperors of China. Here's a quotation from him. From one of them.

THA LTA RANG RE YI LO SEL GA ZHIG THA LTA RANG RE YI LO SEL GA ZHIG TSUL KHRUB DENG DU SOGS BDAG LA GZHAN NAS SNANG BA LING LING DE RANG SOR ZHAG NAS DGAG GYUR RANG CAN ZHIG TSUL PHANG SIG PA NANG DE DIP GAL AMMA YI SHIN RE DENG NA NANG LANG LING LING DE YOD KYE MIN DU NENG DRAG MA PHIG PAS ZHES ZHES MANG NA AMMA RGYEN MO DE DROD DOG DU GO This is tough. It's really hard. THA LTA RANG RE YI LO SEL GA ZHIG There are those among us who are clear-minded individuals.

TSUL KHRUB DENG DU SOGS BDAG LA GZHAN NAS But they get hung up on this emptiness lingo. The emptiness terminology. They hear words like self-standing, or they hear words like existing in reality.

GZHAN NAS SNANG BA LING LING DE RANG SOR ZHAG NAS DGAG BYA They miss the DGAG BYAS which are appearing to them all the time. And then they go looking for them in books. DGAG BYA RANG CAN ZHIG TSUL PHANG SIG PA NANG DE He's being polite.

He says, It would appear to me that they are seeking a DGAG BYA which has horns. Even in Tibet to say they're looking for a DGAG BYA that means horns means they're looking for a devil. They go looking for the devil when it's all around them all the time.

They're looking for some demonic DGAG BYA as described in some heavy philosophical text. And they're sitting on a chair which is the DGAG BYA and they have fingers which are DGAG BYA and their own eyes are DGAG BYA. PHYI KHEN Sorry.

DIP DE'O MA YI BZHIN RE DE NA LANG LANG NING NEN DE YOD KYE MIN GDOD DIP DE'O means...

[Говорящий 2] (1:03:15 - 1:03:16)
DIP DE'O means...

[Говорящий 1] (1:03:19 - 1:10:11)
What do you call it? You can't tell me words anymore. This is bad.

DIP DE'O means... DIP means a shadow or an obstacle. DE'O means has been ripped away.

So DIP DE'O means the revealed thing. DE'O MA means the mother, meaning reality. The mother with the shadow ripped away is a word in Buddhism for emptiness.

It's the mother of all things. DIP DE'O MA YI BZHIN RE DE NA Covering her face like a veil, covering the mother's face like a veil is the LANG LANG NING NEN DE YOD KYE MIN GDOD. Are all the DGAG BYA's around us all the time.

The way everything around us appears all the time is veiling the beautiful face of the mother, which is emptiness. And they don't get it. KYE MIN GDOD means they don't even...

they don't speak of that. KYE MIN GDOD. NING RGAG MA PHIGS PA'I ZHES ZHES MANG DA Then they go off on explaining emptiness in these long lectures without getting to the point.

They miss the point. NING RGAG MA PHIGS means they don't poke to the point. MA PHIGS PA'I ZHES ZHES MANG DA AA MA RGYEN MO DE PHYIR RDOG DU MGO And I'm afraid the mother got away.

I'm afraid the mother has run from them. RGYEN means like to run from a soldier or something. You know, like to flee.

I'm afraid the mother has fled from them. Because they're looking for emptiness in some heavy philosophical books. Looking for the DGAG BYA in some heavy philosophical books.

And they don't appreciate that it's appearing to them all the time. Everything they see, everything they interact with, every person they've ever met, every dish they ever ate, every poop they ever pooped seem to be coming from its own side and not from the seeds in their own mind. So they are surrounded.

They are swimming in DGAG BYA and they go looking in some book for it. And in the time they take to go look in a book, the veiled mother has decided to leave the room. Which means they missed emptiness.

They didn't get to emptiness. Here we go. BYAS SUM PA BZHIN DU BSGYUR We have a danger of ending up the same way.

BYAS KHYER RNAMS NAS MED NGAG DANG NANG GIS KHYER BSAGS CANGS GSUNGS SBRGYA LA BSTAN NAS CHA SHING SRAM BUN LUS BZHIN MO RTAG PA GAL CHE We'll stop there, okay? CI KHYEN What's a CI KHYEN? You can't say.

CI KHYEN means an outer aid. NANG KHYEN means an inner aid. In Tantra, the outer aid is your partner.

And the inner aid is your meditations. In the open teachings, the outer aid is the instructions of your Lama. And the inner aid is SAK KYANG.

SAK KYANG is an important principle. SAK KYANG means... SAK means try to do good karma, new good karma.

KYANG means try to get rid of your old bad karma. So, there are two supports, or two aids, which will assist you in your search for the GAC CHA. Why is the GAC CHA so important?

If you can't identify... MA RE MU LA MA RE GAR DE MU LE DZIN MA YIN Shantideva If you can't identify what emptiness is empty of, you'll never get to emptiness. So, the first job is not to perceive emptiness.

The first job is to perceive what it is that's... emptiness is empty of. The credit card that wasn't there.

That was a discovery card anyway. Okay? Alright?

So... If you seek to see the GAC CHA, if you seek to understand the GAC CHA, you're going to need two... two things.

An outer aid and an inner aid. The outer aid is your Lama's teachings. Going to many teachings by your Lama.

A lot of Lamas would say it would take 3,000 hours of these kinds of teachings to get it. It's like flight time, right? I don't know, but anyway.

Somebody's logging how many hours you have in these kinds of teachings. So that's the outer. Inside, you have to keep trying to pile up good karma and get rid of your bad karma.

Or you'll never get it. You can sit in a room with ten other people and ten of them will get it and one person won't. And it's not that the teaching was any different.

It's the same words, same teaching, same text, same Lama. X number of people got it, X number of people fell asleep. Okay?

The ones who fell asleep have to suck junk. They have to try to collect new karma. They have to try to get rid of their old bad karma.

You can sit in the room, you can hear all the words, you can hear the same words in the same language. You can like the person saying the words and just not get it if you don't have enough good karma. I think the cheapest, dirtiest, easiest way to make good karma is rejoicing.

Just think of people like His Highness or people who are doing great things. And just be happy about them. You know?

Oh, those guys are all trying to do a three-year retreat. I'm glad. Or all those schmucks went and built houses for a whole year.

You know? They're kind of dumb, but anyway. No, I mean, they're all wrecks, right?

But they're kind of cool. That was kind of cool that they did that, you know? And then you have to be happy about other people's good deeds.

To me, it's the fastest method of Sakyong. Just be happy about other people who did cool stuff and you get all these karmic seeds and you don't have to do anything except be happy. And it means you don't have to go to Bowie, Arizona.

You know, you can just sit here and enjoy the weather and you collect enough karma that the next time you come to a talk, you get it. Okay?

[Говорящий 2] (1:10:13 - 1:10:21)
Alright. I like that everybody is really certain.

[Говорящий 1] (1:10:25 - 1:12:32)
Because that's very typical of an important event. If something is a life-changing thing is going to happen to you, there will come heavy, heavy obstacles. They will mass to people who are trying to have a breakthrough.

When you're about to have a breakthrough, then there's massive interest in you from the negative forces, spirits. And they'll do anything they can to get you sick or like that. Because it's very upsetting to them that they should lose someone who believed in cars and aspirins for so long.

You know? Okay? So it's very, very the quality of the event or the retreat is often judged by the number of obstacles, personal obstacles that plague the people who attend.

So you're doing really good. By that measure, we got almost everybody sick now. I think the people who aren't sick are going to start to feel inadequate.

But don't worry, you'll catch up. Okay? But hang in there.

And it's an honor to attract some attention of a demon. Usually we're just doing what they want. So they leave us alone.

You know? They're very happy with your everyday behavior. So they don't do anything.

They just let you do it. And then when you try to stick your head up, they see it, you know? Over 6 billion people.

Oh, here's 160 or 70 who are trying to get out of this mess. And then they like all go vroom, you know? Like thousands of them come to you and make it snow.

Stuff like that. You also created them, right? Okay.

Have a good night. Take care.