«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 30

[Говорящий 1] (0:04 - 0:05)
Watch your breath, please.

[Говорящий 2] (1:23 - 5:38)
Then come to the golden room, beautiful room covered in golden light, liquid golden light. It's very quiet, very restful. Look at the blue sky.

Gaze at the sky. Drop your gaze to the mountains and the valley between, covered with light.

[Говорящий 1] (5:42 - 6:26)
Sheshin is watching to see if the mind loses the objective, gets too low, dull. Then it applies the antidote. After a meal, we might feel dull.

Then uplift the mind. Because we're planning to leave this evening, the mind might go to that. And then bring the mind down with thoughts of loved ones who have passed away.

[Говорящий 2] (7:16 - 7:39)
Bring the mind back to the golden room and your teacher. Ask your teacher to come. And they lay their hands on your head.

Try to place the mind on the touch of the hands.

[Говорящий 1] (7:41 - 7:58)
And try to be content with that. Try to think, this is enough. This is all I need.

I don't need to think of other things or plans. This is very precious, most precious thing that could happen to me.

[Говорящий 2] (9:43 - 11:40)
Single point, the hands. And slowly bring your mind back to this room.

[Говорящий 1] (11:44 - 29:27)
Somebody asked a question. They are teaching Vajrayana classes, which are classes about meditation and emptiness that were developed at Bar Mountain. And then they are teaching other meditation classes.

And they are doing jetsam kapha retreats. And then they wondered, how could we incorporate these briefer styles of meditation into those teachings and activities? We originally designed this program to be walking meditation between the meditations.

You know, like maybe 10 minutes of meditation and then some walking or a few yoga poses and then some meditation. And then you go out and we have fences ready to be mended and stuff like that. Then we had the snow.

And then we lost one lady in the first day or something. She fell down, she went home. So, I think you can either have discourse between meditations.

I would just... I'd try to get up to 18 meditations a day, you know. Maybe in a week or 10 days.

But if it's a retreat. Because that's the tradition. 18 times 10 is what?

Three hours. In three-year retreat, we kind of determined that about four hours was the maximum you could do in a day. Even with all day.

If you didn't have anything else to do. Four hours in deep meditation was about the maximum. And then we would do mantras.

Mantras are good. You need things between some mantras or rituals, recitations. Go out walking.

Do some yoga. But I think for new people especially, I don't think those long-rambling meditations are healthy. I've done them.

I've been there. You know, for years. And I don't think they're so useful.

I think they're good for cogitation. I don't think they count as meditation. Cogitation.

Just kind of rambling reviews of your life and stuff like that. But not for seeing emptiness. Okay.

Alright. So if you were going to teach a bunch in the class or do a retreat, I think you could incorporate the shorter ones. Just see how it works.

I think it would be good. I think it would be good. And then, rather than encouraging the students to do a whole hour required between classes, say, per day, then ask them maybe to do two or three shorter ones like that.

The length, the duration comes. You can get up to four hours straight if you do it this way. But if you just try to do four hours straight, force yourself.

Just sit down and say, I'm not getting up for four hours. What you do in your mind is just going to be rambling. You're just going to ramble in your mind.

You'll get exhausted and you won't be able to keep your mind on a single point. Okay. We were at a point of talking about how unchanging things were empty.

We started out with time. Sorry, that was a concept. We didn't start out with anything yet.

But in my mind, it brings up a very serious question. So, we're about to explore, emptiness is an unchanging thing, right? It never varies.

It doesn't get... You can't say, Nick is gone, you see? You can't say Nick is 50% not coming from his side or 60% not coming from his side.

He's either not coming from his side or he is coming from his side. So, if you decide he's not coming from his side, it's 100% of Nick is not coming from his side. It's not as if in the afternoon, he's less not coming from his side or something like that.

So, emptiness is a constant. Emptiness doesn't change. Its quality doesn't change and its degree doesn't change.

It's always 100% empty. But that calls into... There's a question that arises because of that.

The mind, the meditating mind especially, is changing instant by instant. And as you get better in meditation, you see that the mind moves like lightning. The movements of the mind are like lightning and it's hard to control.

It's like holding a bag of lightning bolts or something and the mind is shifting microsecond by microsecond. It's very hard to pin down. You think you're doing pretty well and then you're thinking about lunch and it moves so fast like you weren't aware of it moving to lunch.

And then something brings it back, which is karma, right? Something brings it back and it's hard to even notice that. And in a very good meditation, you feel the...

You get the feeling of the mind... I don't know how to say it. It's flashing in and out of existence.

You can feel that. You get a feeling or a sensation of the mind just flashing in and out or flashing very fast. And the movement of the mind is so fast.

In very deep meditation, I guess it's slowed down enough that you can catch it, what's going on. In theory, it's changing every 65th of a second, right? The mind is...

The content and the perceptual capacity of the mind is shifting every 65th of a second. So then this really important question comes up. If emptiness is an unchanging thing, how can it be perceived by a constantly wavering thing?

If emptiness is... If emptiness never shifts, if emptiness has no causes, if emptiness is totally constant and unmoving, how can a moving organic alive mind, with blood moving through the mind and cells deteriorating as we talk, how can it perceive a thing which is unmoving? How is that possible?

And then you get into the question of can an unchanging thing or can a thing which never changes be projected by the mind? You see? Because the mind is changing by millisecond.

So how can a mind which is in constant flux... I guess that's the word I want to say. If you meditate deeply, you can become aware that your mind is in constant flux.

I think maybe for the first time you're truly aware that your mind is in constant flux, right? How can a thing which is in constant flux be projecting a thing which doesn't change? You see?

Is emptiness itself also coming from my mind? Because if it is, how can it be unchanging? The creator of it is in flux.

The creator of it never rests for a second, a millisecond. So how can it be throwing forth an object which is unchanging? Okay?

Let's talk about that. Let's see what he says and then we'll get back to it. It's a big question because they say get your mind quiet enough and you'll fix the emptiness.

But it seems to me you'd have to get it quiet down to nothing. Right? Or else it would shift and you would lose the emptiness.

So here we go. Nibba du-med je rang shik gi mey par ten la be-pa ni Can we establish that things which never change are also coming from us? That they don't exist by nature.

Okay? Naturally. Did you find Nick?

We lost Nick, okay? It's kind of sad. Go-pa ni dang nam ka go-pa ni dang nam ka tong pa sok He says go-pa ni dang nam ka tong ni sok ni These are the classical examples of things which don't change.

Okay? These are the things which don't change. He said et cetera but I don't know if there's any more.

Okay? He ran out and then he said et cetera. But that's okay.

Go-pa ni The Abhidharma Kosha says du-med je nam sum yang te nam ka tang ni go-pa ni So basically there are three things in the world which are unchanging. Go-pa ni means the two cessations. Cessation is an important idea in Buddhism.

And I don't know how to say it. You can say the permanent ending of something. I don't know if cessation is such a big word.

When do we say cessation in normal English? I don't know. The cessation of hostilities.

Maybe that's how when we use it normally. But in Buddhism it means the permanent ending of something. The forever ending of a negative quality or some kind of bad thing.

And there's two kinds. There's two different kinds. And they are distinguished by what makes them happen.

They are distinguished by what makes them happen. You probably can't say cause. What causes them.

The classic example of the first one is that before you see emptiness directly, your understandings, intellectual classroom understandings of how things are coming from you are so strong and so powerful that you are no longer capable of a negative rebirth. You can't go to a hell realm or an animal realm. It's not possible.

The amount of good karma you get just from understanding intellectually that Nick's not coming from himself is enough to keep you out of danger when you die. That's pretty important. Just understanding what we've been saying about things coming from you in a good, strong, intellectual way is enough karma that you can't go to a lower realm.

It's not possible. That's called a so-so-ta-ming-gi-go-pa. Say, so-so-ta-ming-gi-go-pa.

I learned it in the kitchen one day, Rinpoche. Like I learned everything that way. I was like, Rinpoche, what's a so-so-ta-ming-gi-go-pa?

He says, that's a long story. Then you have to kind of trick them into talking about it. So-so-ta means when you see emptiness directly and when you come out of that emptiness experience, which takes about 20 minutes, say, certain...

Because of the heavy karma of seeing emptiness directly, we mentioned it, certain amazing things happen to you. You see... You can see your death.

You can see... Which we never see, you see? You never really...

Sure, you never really believe, but you see it. You see your enlightenment. You see the day of your enlightenment.

Seven lifetimes hence. You see the faces of every living creature, not just in this world, but in countless worlds. You see...

You know you have seen the Buddha directly. You see a Buddha directly. And oftentimes that person will throw themselves on the ground.

That's where prostration came from. Until that day you've never really done a prostration. They have this custom of going down on your knees or going down on your belly.

But when you see emptiness and when you meet a Buddha, you've got to get down on your... You've got to put your face in the dirt. You're just compelled to put your face in the dirt.

I always think of Moses seeing the burning bush. I don't know exactly what happened. But...

Charlton Heston threw himself down on the ground. And... And...

It's just like that. That's the only example in our everyday life is that movie of someone in such awe of somebody that you have to get face down. You have to literally throw yourself on the ground and not look up.

Like that. Very beautiful. And then that's how prostration began.

That's how the custom of prostration began. And then now it's just, you know... Anyway.

I guess it's a good habit. Good seed, right? So all of these things happen which are classified as the four Arya Truths.

They are all divided into four categories. The amazing experiences that you have in the hours following the direct perception of emptiness can be grouped into four categories. And those are called the four Arya Truths or the four Noble Truths.

Noble is a bad translation, a perniciously bad translation that won't go away, of Arya. Arya means elevated. And it refers to a person...

In Buddhism it refers to a person who has seen emptiness directly. So then the things that happen to them afterwards are grouped into four categories called the four Arya Experiences which came to be called the four Arya Truths. Truth of suffering, truth of the cause of suffering, truth of the end of suffering, truth of the path to the end of suffering.

But those are... They're not really Truths in that sense. They are experiences that an Arya has after seeing emptiness directly.

It should have been called the four Arya Experiences. They've been called the four Noble Truths and misexplained for 2,000 years. So anyway, experiencing, having those four experiences happens one by one which is so-so.

So-so means to undergo those experiences individually. So, so-so thag min gyi gokpa, the first kind of permanent ending of bad stuff in your being, within you. The first kind of permanent ending of bad stuff within you is called so-so thag min gyi gokpa which means it doesn't depend on your having seen emptiness directly.

Why? You just understood it intellectually in class. You haven't had the direct experience yet.

But that's enough to keep you out of the lower realm. If you get to a certain point of that understanding, you don't have to fear death so much. So that's called a non- individual experience cessation.

Technical word is not. It doesn't depend on seeing emptiness directly. When you do see emptiness directly for the first time, you are freed forever from three different kleshas or afflictions of the mind.

Kleshas are presented in the opening section of the second chapter of the Yoga Sutra, for example. Negative emotions. What is it?

Raga, dvesha, abhinivesha.

[Говорящий 2] (29:30 - 29:34)
Raga, dvesha, abhinivesha.

[Говорящий 1] (29:35 - 29:57)
Abhinivesha. Raga, dvesha, abhinivesha. There's one more.

How much am I wrong? How much am I saying? Oh, abhidya.

Abhidya, raga, dvesha. Abhimahara. Abhimahara?

Abhimahara. No, it's supposed to be five. Abhidya, asmita.

[Говорящий 2] (29:58 - 29:58)
Say again?

[Говорящий 1] (30:00 - 30:00)
Asmita.

[Говорящий 2] (30:01 - 30:02)
Asmita.

[Говорящий 1] (30:03 - 31:59)
Anyway, those are kleshas, okay? Okay, those are negative emotions. When you see emptiness directly, you have 84,000 negative emotions.

You gain a cessation for three of them when you see emptiness directly. Okay, do you remember what they are? One is doubt about the path.

You saw Buddha directly. You saw your future enlightenment directly. You also see that all the books I've ever written about emptiness that are technically correct are true.

All the 200,000 scriptures in Tibet are true. And then, so doubt is not possible. What else is not possible?

Yeah, tsultrim dang tushu chung dzin gyi tawa, okay? Tsultrim dang tushu chung dzin gyi tawa. Tsultrim means mistaken forms of supposed morality.

Tapas, what do you call them? Harmful asceticism. Like sitting in the middle of five fires and burning yourself, or like sticking a trident.

The classic example is you meditate for a long time, you go on a cliff. Before you get on the cliff, you set a trident face up below the cliff, and then you jump. And if it goes through your forehead and your two shoulders, then you get enlightened.

Like that, that was a... No, there was a belief like that. There's still beliefs like that.

Stand on your leg for 20 years and... So when you get, when you see emptiness directly, you are able to say that those are silly practices, okay? You directly, you directly understand that those are not helpful.

And then the third one was what?

[Говорящий 2] (32:00 - 32:01)
Belief in self-existence.

[Говорящий 1] (32:01 - 37:31)
Yeah, denzin kundat, okay? Denzin kundat, which means if someone asked you, is Nick coming from his own side? You would say no.

Then you would say, have you seen that directly? He's not coming from his own side, which is emptiness, right? He's not coming from his own side.

Have you seen that directly? You would say, yes, I have. This is after you've seen emptiness.

And then they would say, when you came out of your emptiness experience and you looked at Nick, was there still a part of you that thought he was coming from his own side? And you'd say, yes, because you have that until you reach nirvana, okay? That you have for many years until you overcome.

You still see Nick as coming from himself, but you don't believe what you see. Or under questioning you would say, it looks like that way to me, but I know I'm wrong. I know that's just a part of my mind that I haven't been able to clean out yet, because I did see his emptiness directly before I came out of that emptiness.

So those three kleshas are stopped forever because of experiences you've had in conjunction with seeing emptiness the first time. That's called so-so tango. So those are the two kinds of permanent endings of your negative emotions or negative events in your life, okay?

And they're both linked to emptiness, right? If you understand emptiness strongly intellectually, you are forever freed from certain negative rebirth. If you see emptiness directly, you are forever freed from certain kleshas.

And then over time you erase the rest of your kleshas, okay? So those are two cessations. You don't have those emotions anymore, ever.

And you can't go there anymore, forever. Can that vary? See, can you be less in a hell realm?

Can you have a less... Can you not believe that he's coming from his own side less or more after seeing emptiness directly? No, okay?

All right, so those are called unchanging. Those are two unchanging things. I was in a class with my arch jealousy object.

They tend to stay with you until you're done with that. So he did for 20 years. But he interrupted Rinpoche constantly which was a bad deed if he did it and it was inquiry if I did it.

But... Then he would say... He raised his hand, Ardhangon, he said, Rinpoche, are all unchanging things absences?

And Rinpoche went like that and he said, you know, you're right. They're all maggots. They're all absences of something.

All the ones he could think of were absences of something. So chew on that, okay? These two cessations are an absence of something.

Absence of a certain rebirth. Absence of certain negative thoughts. And then the third classic example of an unchanging thing is namkha, which means space.

And we talked about that already. I have a ginger candy. It's occupying a certain space.

If I remove it from that space, the space is still there. If I fill the space, the space is still there. It's not like the space disappears.

It just gets filled and then it gets unfilled. But the space itself doesn't vary. The space is always there.

And the space is always accommodating. It allows things to stay there. Whether it's occupied or unoccupied, it's always open for things.

If it wasn't open when it was occupied, it would spit out the thing. It's always open. Space is always available.

And it doesn't change. You could blow up this world with nuclear weapons. You could vaporize it.

And the space that it had occupied would not be affected. So that's an unchanging thing. Those are the classical examples.

Those are the three classical examples of an unchanging thing. Two cessations and space. We just finished one little phrase.

Tony said, oh, and emptiness is another. Emptiness. So four, four examples.

Emptiness. The fact that Nick's not coming from himself does not vary. It never changes.

Technically, none of these things has been produced by causes. No, I mean, technically they say, du ma che. Du ma che means a sanskara, right?

Not created by the coming together of causes. But was it, or are they projected? So don't they come from seeds in your mind?

Don't seeds fire in your mind and you see this thing. Then it's not uncaused.

[Говорящий 2] (37:34 - 37:38)
Yes, yes, emptiness is unproduced in the mind of the realization of it.

[Говорящий 1] (37:38 - 38:17)
No, observing is easy. That's cause. That's mind.

The observing is no problem. The observation of emptiness is a changing thing. The state of mind which perceives emptiness has to be a changing thing.

Blood is supporting it, et cetera. But what about the emptiness? Isn't it like every other object in image placed by your mind due to seeds that are in your mind due to your kindness to others?

And if so, then isn't it a changing thing that's created by causes and conditions? You never know what change is.

[Говорящий 2] (38:17 - 38:19)
What is the object in existence?

[Говорящий 1] (38:19 - 39:05)
Is it possible to project an unchanging thing? So is it possible for a changing, not just changing, constantly changing, never still, which you've experienced while you're trying to meditate. The mind is never still.

Is it possible for a thing which is never still to project a thing which is never moving? Sure. I'm just asking.

I'm not... No, it's not a projection, it's an absence. Yeah, I don't, yeah, say?

So we're looking at a positive thing. It's a projected thing. Can you project an absence?

Yes. Can you just say no?

[Говорящий 2] (39:05 - 39:09)
No. No. It's a moment of an absence.

[Говорящий 1] (39:09 - 39:20)
Moment of an absence? He said mind is projecting discrete moments of an absence. What happens to the moment of absence in between seconds of it?

It goes out of existence.

[Говорящий 2] (39:20 - 39:21)
What is an absence?

[Говорящий 1] (39:21 - 39:49)
Blips in and out. I thought we said that already. It comes in and out of existence.

Yeah, it comes in and out of existence moment by moment, right? That's a definition of a nitya. That's a definition of a changing thing.

That's a definition of an opposite thing. All you're talking about is a lapse, though. We're not talking about...

Our lapse also projects.

[Говорящий 2] (39:49 - 39:56)
So, is there a conceptualization? Huh? Is this a conceptualization?

[Говорящий 1] (39:56 - 40:24)
Well, yeah, there you get into something. Some schools say no. Okay.

Now, they say, they divide, they say the perception, the direct perception of emptiness is a non-conceptual awareness. They call it that. But I think Dr. Morris, right, you have to call it, if concept means it's being thrown forth from my seats, then it has to be conceptual, I think.

[Говорящий 2] (40:25 - 40:28)
How are you projecting a perception of emptiness?

[Говорящий 1] (40:29 - 40:58)
That's what he said. An image, an image is one thing. Is the image unchanging?

Is it the image of an unchanging thing? Are there any people outside of yourself? Yeah, why?

You project it as outside of yourself. So, could you project a concept of a non-conceptual thing?

[Говорящий 2] (41:00 - 41:02)
Yeah, that's not a problem.

[Говорящий 1] (41:02 - 54:45)
I think your mind, I think this season your mind could produce an image of a non-changing thing, right? I like your school. All right, I'll have what he's having.

GYI GYEN BYAS PA LA BRTEN NAS DU MA BYAS Sir, when we say non-changing thing, what we mean is, they're explaining the word sanskrita, or something which is brought together by causes and conditions, right? Something which is brought together in space, and the two emptiness, sorry, the emptiness and the two cessations are not brought together, are not caused by the coming together of their causes. It's not like water, sunlight, seed, fertilizer have gathered together and produced this problem.

So they're called non-gathered together productions. DU MA BYAS DER NAM KA, let's take the case, he says, of empty space. RGAGS BYA THOB RE GAG TZAM GYI MA'I RGAGS GCIG LA NAM KA SHES THA GNYAS TZAM DU What does space mean in philosophy?

It means a MA'I RGAGS, an absence of something, which is the simple negation of its RGAGS BYA. So here's RGAGS BYA used in a colloquial sense. Space is the absence of RGAGS BYA.

THOB REG, THOB REG means obstruction. You can say obstruction, yeah. Hittable thing.

Space is defined as the absence of hittable stuff. Does that, by the way, that still means it's, even when it's occupied, it's the absence of hittable stuff, or it couldn't be occupied, it would spit the thing out. Okay, all right.

Space is the absence of hittable stuff, of obstruction. It's defined that way. TZAM DU SHAR PA MA THOG CHA CHEN NAM KHYAD NYID RANG GI SHAR HO NUB BYANG GI CHA SHES NAM DANG RANG GI TSE NIG GI SGRUB PA'I GCIG DU YOD NA Does, can we, all through this text so far, we've been trying to examine whether there could be a Nick which was inherent in his parts, okay?

We tend to think so when we say Nick's arm, Nick's head, okay, that means there must be a Nick who somehow has those parts, got it? Is that the case with space? Does space have components that the word space is used to?

Is there a whole of parts with space? I mean, classically they say yes because there are the four directions of space, like arbitrarily, admittedly arbitrarily, but that's okay. You could say from the space that Geshe Michael's occupying at this moment, there is a, sorry, there is a south, an east, a west, and a north, right?

So that empty place called space has sectors. We can say sectors of space, right? The mind, as with the wood paneling, detects sectors of space and then it, due to how I've been to others, I get an image of empty space and then it's projected onto those parts, okay?

I synthesize the sectors of space into a thing called space. Without my synthesis, there wouldn't be a space. It's not possible because you can't see the space without looking at the parts of the space and if you're looking at the parts of the space, you can't see the whole space, so it's not possible.

There must be some other space, whole space coming from somewhere and that's from me, from my seeds. I'll say it again. There can't be a space which is only its parts and there can't be a whole space either.

Because if space were whole, and I only saw whole space when I looked at space, I wouldn't see its parts. If I can't see its parts, I can't know what it is. It could be a banana.

Okay, if I can't confirm what it is by looking at pieces of it, you know, like steering wheel, windshield, tires, chrome, you know, engine, then I can say, oh, this is a car. But if all I ever see is just car without its parts, I couldn't tell it from the banana. So what we think is going on can't be going on.

There is a whole space, a whole car, but it must be coming from us. It's not in the car. What we think is going on can't be going on.

There can't be sum totals of parts going on unless someone's putting them together. And that's your karma. And that's how good you are to others.

So we come back to this beautiful idea that every object in the world is demarcated by your kindness to others. That's really cool, right? Okay.

,GZHAN NIBS NAMS KHA, NI GCIG TU GYUR ZHING, ,DE LTAR NA GZHAT LING LUG PHAG PO, ,NAM KHAG NAS NYID MA ZHAR BA'I TSE, ,LUG LING PA LAM GCOD KYI NAM KHAG NAS ,NYID MA ZHAR BA'I GYUR LA So Buddhism has this thing, and classical Indian cosmology says that the world is composed of a central mountain called Mount Meru or Sumeru. And then there are four continents, which are these things here. And the world is a flat disk, which in Sanskrit is mandala, which is why mundo in Spanish.

It means a flat disk. And then the oceans are on top of that. And then there are these four continents and there's a mountain sticking up.

So in this theory, oh, by the way, the Mount Meru is made of gemstone, four different colors of gemstone, okay? We're living in the southern continent called Jambudvipa in Sanskrit. That's a long story.

Anyway, we face the sapphire side of the central mountain. And then the sun, they say, rotates this way around the central mountain, okay? So that's why you get like, in Australia, it would be night, and then in America, it would be day, because the sun is rotating around the core of the Dhruva, the central mountain, which is the name for the central chakra, Sushumna in the Yoga Sutra.

The Dhruva is the central core. And then the, so is it possible for the sun to shine over Australia and America at the same time, even in this system? Oh, by the way, that's why the sky is blue in this part of the world, because we're facing the sapphire, okay?

So you laugh, you know, and you say how quaint, you know? And I don't like it. The Dalai Lama apologizes for Abhidharma cosmology.

I don't like it. And people will laugh about your conception of physics in a hundred years. They will say you're ridiculous.

They'll say your conception of how the earth goes around the sun, and the moon goes around the earth was radically mistaken, okay? Because it didn't take into account kindness, okay? Really, your systems of astrology or astronomy will be considered as primitive as the Abhidharma cosmology, I hope, in a hundred years, or 50 years, or 20 years if you help us with DCI.

And they will look back and say how quaint. And then the Dalai Lama of those days, 16th or 18th, I don't know what he'll be, he'll apologize for the present physics books, okay? Anyway, so if it were the case that space were inherently the sum of its parts, okay, and it wasn't the sum of its parts because we were making it that way, then when the sun rose over the northern continent it would also rise over the southern continent because north would be south.

Because it wouldn't be necessary to distinguish between north and south to see space, okay? You could look at the whole without seeing the parts, okay? You could see a car without seeing its parts.

That's what we think. You never see a car without seeing its parts. Your eye is going like this, right?

You never see a whole car. You can't see a whole car. If you saw a whole car, you couldn't see its parts, and you couldn't tell it from a banana, got it?

I don't know why the scripture doesn't say tell it from a banana, but it should say that, okay? de dak dang rang tseng gi thade du dub na cha dang cha chen drang me dun shen du gyur we If there wasn't the whole of the parts and there was no connection between some whole and the parts then, hey, we're on the last page, by the way. How are we doing?

Yeah, we just got it perfect. chok sang deng ok gi nam kye cha shen nam selway shul nam kha diyo shen ngu seng gyur yo gop pa le If there was a car that you could perceive without looking at its parts, which is what we feel is true, then if you took the parts away one by one down to the last part, you should still be able to see a car. There should still be a car there, okay?

If it didn't depend on its parts. If the perception of the car didn't depend on seeing its parts, you should be able to take away the parts, the goat and the sheep thing, and the cow would be left over, okay? If the opposite were true, then each of the parts would be the car.

And when you turn the steering wheel, the radiator would also turn, okay? All right. de maypay na denpa maypay yin So that's a...

When we get into emptiness, okay? Proofs of emptiness, which are infinite, right? The trick is to get into discussing the impossibility of what you think is going on, okay?

You got to just discuss the impossibility of what you think is going on. If a pen were coming from its own side, then dogs would write, okay? If Aspen were coming from its own side, then everyone who took it would have their headache taken away, all right?

If space were coming from its own side, then your right hand would be your left hand. Like that. If Nick were the sum total of his parts without my thinking of them that way, then I could never see Nick because I couldn't tell who he was different from anybody else in the room because I'm not looking at his parts, I'm looking at the whole Nick.

If I never look at the whole Nick and I only look at his parts, then how can I say Nick is there? You never see the back of Nick, by the way. You don't know that he doesn't have a machine on his back that was implanted by aliens.

You know? No, I mean, your mind synthesizes a... I didn't mean to tell.

But your mind... One simple proof of emptiness is that when you look at a cup, you feel like it has a back. You assume it has a back, but you don't know for sure, right?

All right. ,GZHAN ZHIG GIS STO NI, ,DAN GRUB TU GSUNG BA NI, ,CHE BZHIN DU MI RIG TE, Now comes a very beautiful question, okay? Is emptiness itself real?

Does emptiness itself come from its own side? Since it's ultimate reality, shouldn't it have some... Shouldn't it get some exceptions?

[Говорящий 2] (54:45 - 54:46)
You see what I mean?

[Говорящий 1] (54:46 - 58:03)
Shouldn't it somehow be special? Shouldn't it get to be from its own side? If it's ultimate, if it's the higher reality which covers all things, shouldn't it at least get the right to come from its own side?

Okay? Right? So anyway, he says, ,CHE BZHIN DU MI RIG TE, People who have said that of all the objects in the world, emptiness is one which does come from its own side.

He says, ,CHE BZHIN DU MI RIG, ,CHE BZHIN DU MI RIG, ,BZHIN DU MI RIG means... MI RIG means improper or wrong to say. ,BZHIN DU MI RIG means extremely improper.

,CHE BZHIN DU MI RIG means absolutely extremely improper, okay? All right. ,SDO LAS, ,BDAG TU LTA BA RIG RAB TZAM DU BRDZIN PA NI LA'I, ,STO NI BRDEN PA RIG PA NI DE LTAR MA YIN NO, Buddha said, Lord Buddha said, you can think that your misunderstanding where you think that Michael is coming from his own side can be as big as Mount Everest, okay?

,LA, ,LA means that would be relatively no problem. But, ,YI, very difficult, ,YI, the primitive use of ,YI. But, ,STO NI BRDEN PA RIG PA NI DE LTAR MA YIN NO, But if you came to think that emptiness was coming from its own side, you'd be in big trouble.

That would be unfixable, okay? They're saying it's okay to think Alistair comes from his own side. That only causes you all the pain you've ever had.

But to think that emptiness comes from its own side is worse because you could never escape that pain. Okay? All right?

,DE CHE SOR MI RUNG BA'I LTA BA YIN PAR GSUNG, It is an unfixable problem. ,SOR MI RUNG, ,SOR MI RUNG means unfixable, okay? ,DE YANG STO NI LA'ANG, ,DAG SHI, It's, for example, like bad deed number 10 in the 10 bad deeds.

Okay? There are 10 non-virtues in Buddhism. The 10th one is that you don't believe that if you hurt someone, something will happen to you.

And if you help someone, something good will happen to you. The 10th bad deed is that. And that's unfixable.

Because if you have that, then you'll do the other nine. You will kill, steal, commit sexual misconduct, etc. If you don't believe in karma.

So the worst bad deed is number 10. The worst view is to think that emptiness comes from its own side. Because then all the rest is canceled.

Okay? All right. ,DE YANG STO NI LA DAG SHI DGOS NAS, ,CHE BA'I CHA DU MA DANG, ,STONG ZHI LA BAR KYAB, ,CHE CHUNG GI STONG PA'I CHA DU, ,CHA DU MA YOD PA DANG, ,STONG NI LA'ANG, ,DAG SHI DGOS NAS CHE BA, Can you...

Are there different types of emptiness? You got 15 minutes, hang in there. Are there different kinds of emptiness?

No. Are all emptinesses the same?

[Говорящий 2] (58:03 - 58:08)
Yes. Qualitatively.

[Говорящий 1] (58:08 - 59:49)
Qualitatively, good answer. Qualitatively, the content was they're all the same. They're all an absence of something coming from its own side.

From that point of view, all emptinesses are the same. There's countless emptinesses in the room. There's as many emptinesses here as there are details of objects in the room.

Okay? So if you grasp one emptiness, they're all the same. And it feels the same.

If you saw... If you're in the direct perception of emptiness, on the first day that you see emptiness directly, there is no qualitative difference between that perception by you and that by the first Buddha who ever existed. It's the same.

You are seeing the same thing. You are seeing exactly the same thing. There's no difference between the different emptinesses.

They're just an absence of anything coming from its own side. But dakshi gone, relative to what they apply to, relative to what they pertain to, there's a difference. The emptiness of Alistair is different from the emptiness of Susie.

Okay? Because they apply to different objects. That's all.

So he's just saying, if you take emptiness itself with regard to what it applies to, those divisions are endless because the number of things in the world is endless. ,STONG ZHIG LA BAR GYAP BYED CHUNG GI STONG PAS, ,CHAR SDUG MA YOD PA, Hmm. Hmm?

,STONG ZHIG LA BAR GYAP BYED CHUNG GI STONG PAS, ,CHAR SDUG MA YOD PA, I don't know.

[Говорящий 2] (59:50 - 59:50)
Hmm.

[Говорящий 1] (59:54 - 1:01:48)
I don't know about that. I guess he's saying whether or not you're able to understand completely the emptiness. I don't know about that.

He said, I don't know, STONG ZHIG LA, the thing which is empty, right? BAR, going outwards, GYAP BYED CHUNG. There's a difference in how much it covers the object.

Is there? Is there a difference in how much an emptiness covers its object? I don't think so.

Hmm. Let's put that on the shelf. ,YOD PA DE DAG DANG LDAN PA'I BYED THA LA'I GANG RUNG DU, ,DU MA GRUB, Okay.

Then, with emptiness also, you can take its parts and examine whether they are together, the whole, or not, without your thinking of them as the whole. Okay? Without your seeds in your mind saying it's the whole emptiness.

Okay? Is there an emptiness of all the things in this room? Yes.

Is it the sum emptiness of all the emptinesses of all the separate things in this room? Yes. Could you see the whole emptinesses, the whole emptiness of all the things in this room if you couldn't see the individual emptinesses of the separate things in this room?

No, you couldn't. Okay? But when you're looking at the emptiness of any one of the objects in this room, can you, at that time, also put your mind on the emptiness of everything in this room?

No. It's the same as a car. That's all he's saying.

It's the same as a car. Your mind is synthesizing even emptiness.

[Говорящий 2] (1:01:49 - 1:01:49)
All right?

[Говорящий 1] (1:01:50 - 1:12:09)
Okay? ,GANG ZHIG CHOS CAN DANG, ,PHAN CHEN DOD MED DU GRUB MA GRUB BYED PA'I ZHES TE, Yeah. Would the emptiness have to depend on its object?

Yeah. Alistair's emptiness. That's a very subtle point.

Okay? We talked about it the other day. The minute Alistair is born, there's an emptiness of Alistair.

Throughout the length of his life, that Alistair has an emptiness. If that Alistair becomes a Buddha, for example, then the emptiness of Alistair as a human is gone. Okay?

That's all. So can we say that the emptiness of Alistair as a human depends on Alistair? It has to have some place to be, to rest on.

,CHE PA'I ZHES TE, ,RDO LAS GZUGS NI KYANG MI YIN NA, ,GZUGS NI KYANG MI YIN NA, This is beautiful. ,GZUGS NI KYANG MI YIN NA, What's YIN NA mean? Not seen.

What's it called in Sarvangasana? No. ,ZHUS ZHAS, Niralambana.

Yeah. Niralambana. The Sanskrit is Niralambana.

It means no support, right? You're doing a headstand with your arms up, like Dharamitra, okay? That's niralambana.

Alambana means a support. It's also the Sanskrit word for an object of perception because that supports the perception of it. They're both called mikpa, in Tibetan, mikpa, alambana.

So nir means not, right, niralambana. So anyway, there's a very famous mantra that's a jato kapa, which says, mingmei tseru tenge, right, mingmei. You have love that sees nothing.

You have niralambana love. That's how the mantra goes, very famous. What's that mean?

He loves people even as he understands that they are flowing from his own mind. That's a pretty high love. Even as he understands that the people around him are flowing from his own seeds, he still has love for them, okay?

That's pretty tricky. Anyway, sukhni kyang mimigna, if even physical matter is mamikpa, niralambana, right, if it's also nothing you can see, if it's not self-existent, you can't see it, right, if it doesn't come from you, sorry, if it doesn't come from his own side. If physical matter is such that it doesn't come from its own side, then much less mention the emptiness of that physical matter.

That's a famous sutra, okay? Deshi ni shesung, sumpa dede hakton ketsu ni. Okay, this is cool.

We're gonna end right on time. This is weird. Okay, I should take a tea.

Sumpa dede hakton ketsu ni, end of the chart. Okay, he's got shamatha. Now he turns shamatha to emptiness.

And then that examination is called vipasyana. So insight and quietude. You can call it insight and quietude.

We finished a long week about how to develop perfect meditation. The highest meditation, right? That was the name of the course, get it?

We had a long discussion about how to develop the highest form of meditation, concentration, right? That was shamatha and that's the whole chart and we got off the chart. And then way up in the right-hand corner, he's turning that shamatha to a particular object, which is always emptiness, okay?

You could turn it to seeing horns on your head and people have. And they did it so well they couldn't get out of their cave, okay? You can do that, but it doesn't help anything, all right?

We turn that mighty power of meditation to the mightiest object there is, which is the fact that Nick's not coming from himself. And there's no Nick which could be unjustly blamed for stealing, why'd you steal it today? The, Lindsey, Lindsey Krause's laptop.

Lindsey Krause's laptop. This is creating some weird scene, right, for future. Like you'll be accused of something and we'll all break out laughing.

We'll be like, oh no, anyway. There's no, we're turning our concentration, we're turning that ultimate capacity to concentrate to the question of is it possible that there could be a Nick that was unjustly blamed for stealing Lindsey's laptop, okay? And the answer is there's no such Nick, there couldn't be such a Nick.

He deserves everything that happens to him, good or bad. That's life, that's the way it really is. That's the way it is, okay?

So his final section in the entire end of the book, right? The most beautiful and important part of scripture in the world is how do you get vipasha? Okay, what happens now?

How do I combine shamatha with this emptiness stuff? How did the two great parts of this course combine in the last 15 minutes, three minutes? Well, I'm going to say it, okay?

How do they combine? This is the big deal. Okay, here we go.

We'll cruise through here. ngar sem ne tat ting ngin dzin gul go ne shi ne se ni pa drup sin We were able, by going through the nine levels that we described earlier, to reach shamatha. Se ni pa, se ni pa means the real thing.

Real shamatha. Why did he say se ni pa? Yeah, level nine is not the real thing.

It's just an approximation. He had to say the real thing. The full form, the full form of shamatha.

We got it. Drup sin, we reached it. Manyan bar, and we haven't lost it.

That's a bad mind, Garg. ye pe shin jang de tsam gyi lak tong mi thok Just getting shin jang is not enough. The shin jang, the mastery, or the deep pleasure you get at level nine is not enough, he says.

Not enough. de teng du gangsa kyi dang me tabur cun cun na It's not enough just to have that high pleasure that kamsa nge ma neng nge leng gi lus Okay? Just that pleasure, that high pleasure of meditation is not enough.

le tabur cun na Let's take ni. na gyi ku ni ga ni na she pa shin ne she che pa la te ne Inside of the meditation, you examine ni, okay? If you're ni, okay?

If you're ana, you examine ana, okay? te ne pongpo nga'i teng du ngar dzin heng gye gyi suma tar kyi nga rang chig gi dupa te ne me And you struggle to find that there can't be a ni who is not coming from your own seeds. You struggle to grasp that there can't be a ni who is not coming from your own seeds.

And you can use the pen to yourself. If you need to go off on a shargon, for five minutes and then come back, that's okay. The pen's not coming this way.

The pen is coming this way. And so nic is the same. But you have to, if you're nic, you focus it on nic.

So you go off on a little side meditation on the pen, and then you come back and say nic's the same as the pen. And you look at nic the same way as the pen, okay? The barrel, the point, the cover, the clip, or you could say his body, his mind, same.

They are perceived in one way by somebody with certain seeds and they're perceived in a completely different way by somebody else, okay? That means nic's not coming from himself. dupa te ne kyi nepa hwang kyi jungwa na Then suddenly it will hit you.

And you'll start, you know, you'll start this thing. Where's nic? You know, where's nic?

Okay? It will be a little scary, okay? There's no big problem, right?

There is a nic there who's coming from me. And there's a nic who can shave himself, and not nic himself. But, uh.

Uh. Uh. Uh.

He's a translator. In 300 years into some other language, he'll be like, I don't get that. I don't get that.

[Говорящий 2] (1:12:09 - 1:12:09)
I don't get that.

[Говорящий 1] (1:12:11 - 1:23:20)
Hwang kyi jungwa na. But when you, you know, sitting here you can say, you know, nic's not coming from himself. I understand that.

But when it happens in deep meditation, it's a different experience. It's like, it's like a huge deal, you know? You, you reach a higher plane of reality.

You reach a higher reality. And it's, and it's, it's indescribable. And it's above this reality.

And it covers this reality. And it's indescribable. Okay?

But you'll know. When you get there, you'll know. Something indescribable happens beside what your ex-boyfriend did last week.

That's probably emptiness. Okay. de ni kyi mikpa jenpe ma je par sung.

When you get there, try to remember what happened. Like, try to hold it and don't lose it. she shing gi ching guk gak la.

Use your, this is beautiful, right? He's really wrapping it up. Use your she shing.

Hold on to the emptiness. Don't let dullness and agitation disturb you. Keep them away.

Hold on to the neck that, hold on to the absence of the neck who never could have been there. nyam pa shak. Stay in deep meditation.

Samadhi. Right? jen dang shuk shenpa dang mi sa word.

drojak chen na layang ne shi chepa so. If your ability to hold on to that neck wavers or weakens, and if the mind itself becomes less sharp, which happens by nature, because you get tired. Even over the course of five minutes, the quality of the meditation degrades because you get tired.

The mind gets tired. To hold a single object is tiring at the beginning. Later, it's sustaining.

drojak chen na layang ne shi Then go back to the examination. You can step over to the pen again and come back again, okay? So go over to the pen again, check in with the pen, prove that it wasn't coming from its own side, and then come back to Mike or Nick, okay?

Or Anna. ngar shing chen ne. nyepa shug chen nyepay tse.

Okay, the strength of your meditation will return. tse ching tu shak. Go into ekagra.

Go into single point on that. Stay single point on that. Single point means just the golden room, or just the sky, or just your breath, or just the touch on your hand, right?

That's meditation. Just remember that, okay? Meditation is a single thing going on.

If there's more, then you're not meditating, okay? Stay one point on that. Deyta, put one more on the neck who's not there, on the absence of the neck who's not there.

And it feels, it's indescribable. And in the 20 minutes, in the 20 minutes that you spend on that object, when you reach it, you can save the world. With that, you can save the world, okay?

With that 20 minutes, you can save the world. That's the only way you can save the world, okay? ,NE BYA NYED PA NA, ,BYO BSGOM BSTAN PA'I SNANG NAS, ,NE ZHI LA SOGS PA'I PHYIR PA, If your fixation is good, stay in BYO BSGOM.

Stay fixed on the one thing. ,NE ZHI SOGS PA'I PHYIR PA PHAN NA, ,SO BZHIN TU DANG PA RUNG GI MI YOD PAS NANG, ,NYUD CHUNG GYUG PA LTAG PA TE Try to stay as deep in your meditation as you can while you go off on the pen, okay? Don't let it disturb the...

Then he says, it should be like a crystal lake where a minnow flips. It goes, so, you know? So you're just going off for a second on the pen.

And then you come back to the crystal lake, which is emptiness, okay? GYUG PA, NYUD CHUNG means a minnow. GYUG means darting, okay?

The chip to the pen should dart over and come back, okay? Without disturbing the water much, okay? ,DE LTAR NAS BYANG DANG SO SOGS PA'I PHYIR PA BYANG NYAMS PA'I TSUL KYIS, ,NYUN YIN PA'I BSGOM PA'I RGYUD LHAG, If you keep on that fixation, and you keep on your understanding of emptiness, right?

TSUL KYIS, NYUN YIN BSGOM PA'I RGYUD PA If you do that for days and months, right? ,NGAR BZHIN SEMS NAS GUR RIM GYIS, ,DROD PA'I LTAR BYAS PA RANG RTOG KYI BYAMS PA'I SHIN BYANG KHYAD PAR CHEN, ,NGAR BZHIN NAS THOB DUN GYIS DE NI, ,CHEN LHAG PA BZHIN Then it will become reflexive, okay? You go into meditation, you start thinking about neck, and then you go straight to emptiness, okay?

So it will become reflexive. Less and less time needed on the pen. ,THOB BYED GOM DE NYID GYUR GOM, ,BAD TSUL MED PAR DROG BA ZHIG MA CHUNG MA'I TSE, ,DUG NAS LA MIG BAR DONG, ,NGOS NAS PAR THOB CHING DGUR ZHIG LAM, Oh, when it becomes reflexive, then you've got Vipashyana.

That's Vipashyana, okay? When it becomes automatic, that you reach the neck who couldn't be there instantly, when you start thinking about it, that's Vipashyana. ,ZHIG LAG GSUNG DRAG TU GYUR PA YIN GSUNG, Then that's the union of Samatha and Vipashyana.

That's the true union of meditation and emptiness, okay? And that's what you can use to save the world. Okay.

Bhastika. Okay. So we did a really good karma.

We talked about the most important thing. All the stuff that happens later, we'll just use these same tools. We have now two tools, right?

We have emptiness and meditation. And for the next 10 years, we'll apply them to all the steps of this text, which I like developing kindness and compassion and stuff like that, all right? We'll use those tools as we continue.

I thought it would be cool to have the tools first and then use them as we went, rather than, you know, we get them at the end when we're already done. Okay? Okay, so, we did a really good karma.

If you see these things directly, you really can save the world, okay? And we all worked very hard. We all got sick.

I don't know, the first night, I was shivering uncontrollably in my bed, you know? Like I, and there wasn't anything to do about it. You know, it was just, that's all the sheets and the sweaters I had.

And then we all got sick. And we worked really hard. And Becky and her crew, you know, they, we, they worked really hard, you know?

And we're lucky, you know, to not die in the middle, you know? No, I mean, it's to, to have the whole thing go so beautifully for 10 days, it's extraordinary karma. It means you are extraordinary individuals, you know?

And we did an extraordinary good karma. And teach it, okay? That's the best thing you can do.

The best way to remember it is to teach it, you know? Like, if you can't find anybody, just get your dog, you know? Tie him to the chair.

Bella needs a babysitter. You can get Bella and duct tape her to the chair and explain these things to her. But, but teach, okay?

Please teach, right? Teach. Lots of people said I would teach the poster.

Not so many people said I would teach the book, you know? So do them together. You could do a two-part class.

You know, you could do, do shamatha as one, five week, once a night, one night a week thing. And then you could do vipasyana as five week, once, one night a week thing. I think yoga centers are really good because after a certain hour, normally they're not used, right?

So in my experience, people who own them are very grateful. If you come and say, I'll start a class at eight o'clock. And then I have to pay more rent.

And you say, I'll make it free or something. And then more people will come to your studio and then they'll probably sign up for you. I'll pitch your alignment class the next day.

And in my experience, people who own yoga studios are very, it's like a huge available rent-free shtick, you know? Yoga studios after 8 p.m. And then you also have the clientele are normally pretty spiritually minded. So think about that.

There's no reason why you can't do, maybe you could team up with another person and one person does vipasyana and one does shamatha, something like that. Or you split, it's a lot of fun to team teach with somebody. So think about that, okay?

Please, please teach, okay? We have to keep this thing alive in the world. And it's rare, it's hard to keep it alive in the world.

So we got to dedicate the karma away. The best thing to dedicate it to is your teacher's life, that they stay with you, okay? And that you save the world together, okay?

All right, the whole world should be happy. And teachers should stay with you. So where's Becky?

We got to do this one, okay? I mean the mouth.

[Говорящий 2] (1:23:37 - 1:24:10)
SINGERS SING IN FOREIGN LANGUAGE SINGERS SING IN FOREIGN LANGUAGE