«Дар освобождения», курс 3 «Зачем мы живы? Стремление создать совершенный мир», занятие 8

[Говорящий 1] (0:00 - 2:51)
So there are all these tantric teachings, and they're basically about chakras, and about the inner body, the diamond body, and uh, is it on? Are you off? It's on.

It's just taking time to cool down. Okay. We're getting there.

It's on. It's great. It's great.

And you know about miraculous things that can happen when the prana changes inside of you, and the chakras open, and you transform into a being of light. And then there are, uh, the other half of tantra is like, you have, uh, you walk into a Mexican restaurant, and you have a, what do you call it? Chance encounter with a divine being.

In a Mexican restaurant in Bangladesh. Like that. Okay?

Like that. I mean, those are the, the very, uh, I don't know, they are very engaging and interesting and exciting things to talk about, right? And, uh, and then he's, he's saying, look, um, if you want those tantric experiences, if you want, during, I liked what, uh, Darren was saying today about, did you get what he was saying over and over?

Uh, like he's been talking about that for a long time, but today I just felt like I got it. That, uh, taking a certain pause puts you into a shape like an antenna, like a certain kind of antenna that that, then, then can, uh, conduct a kind of special energy that only that configuration of the body can do. You know?

And that was very interesting to me, because probably it should be true, right? You put your body into a certain shape, and then your prana is all running in a certain unique way, and it should be true that you have unique experiences from that shape. And that was beautiful to hear him talk about it, right?

So there, we can talk about those things, but what Prabhupada Rinpoche is saying is that if you want those miraculous things to happen to you, if you want to walk into a restaurant and the, and the waitress comes up and says she's brought you a beanie, and you've never met her before, you know what I mean? And, you know, uh, if you want those experiences, which everybody would like to have, they're fun, they're really fun. Uh, then he says you need your foundation.

You need the foundation. If you don't have the foundation, those things are not going to happen to you. So he's like, those things can happen to you, but please take the time to set them up a little bit, you know?

Like, you can have a magical thing, but you still have to find a car.

[Говорящий 2] (2:53 - 2:54)
Is that a good example?

[Говорящий 1] (2:57 - 9:44)
Okay, like, you gotta get to her house, or his house, okay? I mean, there's certain things you need. You're gonna need a little bit of money somewhere, you know?

If you go out, you know? I mean, there's certain things you gotta get ready for. So, he says, get the groundwork ready first, and then the miracles will happen to you, okay?

Go to the next one. Svārākī-śakṣeṅkhyā-laṅga-raṅga-vairāśiṃ. All the high experiences of tantra depend on the steps to the path.

Laṅga. They depend on laṅga. ciṃ-laṅgo-suṅg-laṅgā-mārkhyā-paṅga-laṅga-vairāśiṃ, ce-ciṃ-laṅgā-saṅgā-mi-nu.

If you don't, at minimum, learn the three principal paths, okay? Which is the guts of the lamrim, okay? The core of the lamrim, the core of the steps of life, it is three different attitudes.

One, I've seen enough of life that I want to change, you know? And everybody gets there sooner or later, you might as well go now, okay? Nick told me a story, do you mind?

I don't know. He was like some happy New York cosmopolitan executive guy. And then suddenly he cracked a bottle over his head.

And he was supposed to die. And luckily he didn't. I remember him, actually.

But that woke him up. Maybe I should try that. But he was in intensive care for a long time.

And he thought he would die. And then he came out. And then he was like, you know, life is dangerous.

Life is wrong. Life is deadly, right? And then I have to find out what's it all about.

What's going on here? So there has to be the first of the three principal paths is called sort of like figuring out that life is, that this is suffering. That things are serious.

And that leads to the second principal path, which is compassion. Which is love. That everybody's having the same kind of life, you know?

First you have a tragedy in your life. And then almost everybody can immediately think, oh, other people must be having the same thing. Most of us, however wooden-headed we are, we can still think, oh, if my mother died and my brother died and my father died, well, gee, maybe other people, do you think anybody else has this problem?

You know, they're like, duh. It's been going on around you your whole life. So the second principal path is some kind of empathy for the world going through the same problems you're going through.

Third principal path, you figure out reality. You figure out where these things are coming from, and you can adjust them. You can tweak them.

The trouble in this world, the hunger, the poverty, the war, is coming about through certain causes which are internal. The state of the world is, at any given moment, is being spewed forth from a tiny spot in your heart chakra. So when you become aware of that, when you become knowledgeable about that, then you have a chance to save the world.

Then you can do something about the world. And those are the three principal paths. Have a tragedy and think, well, life is serious.

I have to work on this. Second, other people must be having the same problems. Three, is there any way to stop this suffering for everybody?

And that's knowledge of where things are coming from. Not just a, you cannot have tantric experiences without those three. Not possible.

That's what he says. We knew it. It's not possible.

You cannot have a tantric experience without a concern for other people, a love for other people, and empathy for other people's problems, and some knowledge of where reality is coming from. You cannot have a tantric experience, and you cannot get enlightened. Not possible.

And that's the guts of the moment. You need longer. Meaning, ko-we, na-ne, na-ne, ba-na-ba, ten-chu-so, so-so, mo-mo-tu, mo-ra, re-so-so, mo-so-lo, mo-tu-lo-lo, la-hi-so, mo-tsu-mo, yo-ho-tu, mung-sa, lo-la, ke-shu-bi, ba-ra, chi-an, mi-na.

chag-yu-la, re-gu-mu-shi-ba. Okay. Most of us are more attracted to the sexy teachings, like chakras, or meeting divine beings, having chance encounters with divine beings.

Dearcha means somebody goes to, I don't know, somebody goes to the topical mountains. Right? I like them.

I think they're all yogis. Did you see them? They're in the middle of Phoenix.

There's two incredibly strange red mountains in the middle of Phoenix, and the topical Indians lived in them, and the shamans lived there. It's weird. And they have hundreds of caves in the middle of Phoenix.

It's at McDowell and 63. And they're strong there. So, you know, people go up there, somebody found some little cave painting, then everybody would rush to go see it, like, oh, this is something special.

And then they would dump their long rim, because everybody has a long rim, and they would all run to see the cave painting. And it's like, come on. That's called dearcha.

Dearcha means you find a book under a rock in a cave, and everyone rushes and says, this is it, you know. 2012. People all over the world ask me about 2012.

Like, it's going to be the same as 2011 and 2013. Forget it, you know. Then we went to Bahamas, and somebody got out and gave this long talk about 2012.

[Говорящий 2] (9:44 - 9:46)
I'm like, you know.

[Говорящий 1] (9:50 - 14:26)
Your problems were the same in 2010, and 2011, and 2008, and it's going to be the same in 2013 and 2014. It's not going to change, trust me. You're going to have the same problems before and after 2012.

So, go for the foundation. And then work gradually and modestly at it, and you will have miracles happen to you. It's predictable that you'll have miracles happen.

Probably started already. Okay? Amazing things, beautiful amazing things are happening.

Just, you know, wake up, charge away at the moment, and that's the surest way to miracles. You don't have to run from them, have a goal, and look through the cage for something else. Something more sexy.

This is sexy. Okay, here we go. Tell me, like, once I was told, you know, well, like, keshu pe dagra tshia, you know.

What does that mean? I don't know. I don't know.

But he says, it doesn't seem to me that those little magical books that people find on the rocks are going to help you be a good person, any better than something else. And keshu, it doesn't seem anything special to me. You have something special in your hands.

Now he's going to start on explaining how the lamrims start. And if someone's teaching you a system of meditation or a system of yoga, or anything, you should ask, where is this coming from? If somebody says, okay, I'm going to teach you a special spiritual practice, then you should be curious, you know.

I was taught, when I first went to India, I was taught this teaching. And then, one of the big deals they made in the book was that you should check out your teachers. You should investigate a teacher before you go to their teaching.

And you should check them out, find out about any scandals, any problems, find out what they teach. You should talk to a couple of their students, see if they are well-adjusted, healthy individuals who are kind and considerate and making spiritual progress. If you go to a yoga teacher, make sure you should meet their students and see if they give you a handstand, whatever you want.

You should check the person out before you go to their teaching. Okay? So I got, I still had a year to go in college.

And I got back from India, and I had to finish by the last year of college. I'm in the, this whole year is course meeting. And, uh, so I got back and I, I went to the, what do you call it?

The registrar. And I, I said, well, I have to sign, I need three more credits or something. And they said, okay, here's all the courses we offer.

And I, I looked at it and I said, well, okay, this professor, I need to know more about them. And they said, what? And I said, well, I just want to know what the qualifications are.

You know? And they said, why? And I said, well, like, where did you go to college and what have you learned?

And, you know, are they a good person? And can you introduce me to someone else? I, I brought this page to the registrar.

And they're like, why? It was so funny to them. It was really weird for me because I thought it was such a good idea to, uh, find out something about the professor before you took the course.

And then maybe talk to some, it's like when you hire a partner or something, talk to someone whose house was done by them before. And find out, you know? So I said, can you tell me any students who have taken this course so I can talk to them?

And they thought the whole thing was really weird. But in this system you're supposed to do that. You're supposed to check out the teacher carefully before you waste your time.

Because you don't have much time. Adult, conscious, un, what do you call it? Senile, and not still puerile.

That sounds great.

[Говорящий 2] (14:26 - 14:30)
Uh, that could be a song.

[Говорящий 1] (14:31 - 17:15)
Uh, not senile, not puerile. Time that you have between the time that you get out of your crazy teens and the time you start your too serious fifties and late forties, you only have a few years. You don't have time to fiddle around with some practice and then dump it and try another one.

Because adult, conscious, intelligent, clear-minded, healthy body, years aren't very limited in your life. You don't have many. But the time, I'll do it again, this is going to be great.

The time between when the pimples start and the liverworts start is very limited. Okay? Like your clear years are very few.

You don't have many. You don't have time to pick up some weird practice thing and try it. I was in Barnes and Noble in Flagstaff.

This couple came in. They looked like they were going to die. And I watched them for like I don't know.

We watched them for half an hour, right? And we were having a class with those two guys. I was giving them a class.

And the couple was so sad and funny. I said, you guys are alright. And they said, well, there was a snowstorm.

And I said, yeah, I know. And they were like, we can't get home. The highway's closed.

The highway east, west, across is closed. We can't get home. And I said, okay.

And they said, we don't have a penny. And we have a carload of fresh vegetables, but we can't sell them because we can't get to the market. So they weren't asking me for anything.

But I don't know. We just got a check or something. I handed them a hundred bucks.

I said, just keep it. Here's my address if you ever get some money, send me a few dollars. And they were like really happy.

And then they said, would you like some of the vegetables in the car? I'm like, no. If it was chocolate chip cookies, I mean.

And then they said, we have a huge case of ayahuasca. What's it called? Ayahuasca?

Ayahuasca. And I thought they were talking about those Spanish beets. I thought they were talking about jicama.

And I said, I like it okay. I'm not crazy about it. And then they said, no, no, you don't understand.

This is the new path to enlightenment. And I'm like, what?

[Говорящий 2] (17:16 - 17:21)
And they ... ...

[Говорящий 1] (17:23 - 18:16)
... We had this big, huge event today. And then I started.

And then I figured out what they were talking about. And I'm like, no, no. I do it from the inside.

And so anyway. Those things will come and go. Next year, there'll be some other thing.

In my time, it was Godwin and Carlos Castaneda. It had to be Mezcal. Mezcal?

It had to be peyote and mezcal. And we'd go to canyons and try and wander around with sunburned fall flowers. ...

...

[Говорящий 2] (18:19 - 18:19)
...

[Говорящий 1] (18:19 - 18:39)
It changes every year and it's not very useful. It's better to be able to do it from the inside. The first time I met His Holiness was really...

I told him, my mother was dying. We went together. He agreed to see us together.

He turns to me, the first thing he says is, have you ever taken drugs? And I was like, yeah. My mother's in there.

[Говорящий 2] (18:40 - 18:43)
And I'm like... ...

[Говорящий 1] (18:44 - 20:40)
You can't lie to me about it. Your mom's not supposed to know you're doing this. So I said, yeah, I did.

And she's like... And then she's... He said, what's it feel like?

He was very curious. And I described it to him quite late. And then he said, no, you can do that with meditation.

And then he encouraged me to try. And it was good. And I did.

So then that was about... I didn't ever use it again. So anyway...

... ... ...

... ... ...

... ... ...

... ... ...

... ... ...

... ... ...

... need to buy it. And it's more amazing.

It's infinitely more amazing. It can be a never-ending trip. And I did, I know those things.

I've done them. And now I do this one. And it doesn't end.

It's just a solid trip. No, it doesn't have like, you don't say it started at 3pm and it ended at 9pm or something like that. It's just constant.

It starts at a certain point in your life and then it doesn't stop. Okay? So it's cool.

It's also cheaper. So we're about to start the idea of long-rim. Say it loud.

[Говорящий 2] (20:40 - 20:41)
Long-rim.

[Говорящий 1] (20:42 - 22:15)
Long means path. Rim means steps. Long-rim means a kind of teaching where you go one by one through certain necessary spiritual experiences and by the end you're a Buddha.

That's all. And it's like a car engine. Every piece is important.

Okay? Every limb up, every step is important. They didn't add any and they didn't take any out and you need to do all of that.

There's a certain order that you undertake certain spiritual practices and by the end of doing all of them you're an enlightened being. You're in the body of an angel and you're living with angels. And that's the book.

Okay? So it says, so when people hear the word long-rim, which is a Tibetan word, right? They think, oh, that's the book that Tsongkhapa made.

Because the most famous book in Tibet is Long-rim Chenmo. Say long-rim. Long-rim Chenmo.

That great book on the steps of the path to enlightenment. It's the greatest book I've ever written in Tibetan. It was written by Jetson Kappa.

It's a thousand pages long. And that's the prototype for this book. Okay?

And this teaching. So it was Tsongkhapa who wrote the classic. And we'll talk about it more.

Okay? And that was based on an earlier teaching by Lord Atisha.

[Говорящий 2] (22:16 - 22:16)
Okay?

[Говорящий 1] (22:16 - 23:30)
Who came from India and helped the Tibetans get started. And we're going to study his whole story. He's on the cover of your love book.

Okay? That's him. Hmm.

So he, Pabongkha Rinpoche is complaining. He says, people hear long-rim and they think, oh, it's that book that Jetson Kappa wrote. Or it's the book that he based his book on, by Atisha.

Okay? And then he says, it's done. Okay?

Long-rim didn't start with Tsongkhapa. And the long-rim didn't start with Atisha beforehand. Don't think that.

It's not some Tibetan thing. Long-rim didn't. Hmm.

Yantra, for example, is something inculcating you on the thing. Rather, it is a system of teaching and a tradition of teaching which has flowed down through the centuries from Lord Buddha directly. Okay?

Long-rim is not a Tibetan genre of literature or something like that. Long-rim is a system of spiritual development which traces kona to Lord Buddha. What's kona?

[Говорящий 2] (23:32 - 23:33)
Huh? Audience member.

[Говорящий 1] (23:33 - 29:08)
The right kona. Okay. The kona.

What's kona by itself mean? Only. It just means only.

Suchness is kona-ni. Kona by itself means nothing other. It is only a spiritual, it's a method of spiritual development which was designed by Lord Buddha.

And it has come down since those times. And don't think long-rim was invented by some Tibetan in 1409 or something like that. Not true.

Sorry, kona. But he uses the word kona which is very strong. Only and nothing else.

Kona. Kona they give all the time. Dey-yong, ka-jang-la lam-rim she-pe min-yang, yon-le sam-le, ko-wa chan-la, su-rang-kun rab-ri-yi-pe.

Don't think what makes a thing a long-rim is if in the title there's the word long-rim. Okay? Like long-rim chamber.

Okay? Don't think a book is a long-rim if it's called long-rim. Why?

Ko-wa chan-la, su-rang-kun rab-ri-yi-pe. Once you understand what a long-rim is, you will come to see that everything Lord Buddha ever spoke was a long-rim. Okay?

If you wanted to ask what was the highest and most precious teaching that Lord Buddha ever gave in the 51 years that he taught, it was the perfection of wisdom. Okay? It was the sutras on the perfection of wisdom.

Prajnaparamita. Okay? Dey-yong, she-pe min-yang, yon-le sam-le, ko-wa chan-la, su-rang-kun rab-ri-yipe.

Lord Buddha gave 84,000 different teachings. And all of their meaning is found in the single book on the perfection of wisdom. Okay?

Okay? The Prajnaparamita. And you can divide everything that the Buddha taught.

We don't teach much what the Buddha taught. You see, I've been teaching Danyamkara Sutra and Tathagata Sutra a little bit. That's about it.

Those are two works out of 1,500 by Lord Buddha. Nobody teaches them. They're too difficult.

But you can take all the teachings that Lord Buddha gave when he was alive on this planet, and they divide into two streams. They divide down through history through two streams of teaching. Okay?

Say, sab-o-lang-gi-ru-ma. Sab-o-lang-gi-ru-ma. Sab-o-lang-gi-ru-ma.

Those steps to spiritual evolution, which relate to emptiness, is one of the streams. One of the great streams of teaching. All the teachings are emptiness.

Okay? The pen. Okay?

The pen. And it's not more complicated than the pen. It's just the pen.

Meaning that when I hold up a pen and I ask you what it is, you got one already? Yeah, I ask you what this is. You say, a pen.

I say, if we opened up the door and a dog came in here and I waved it at them, what would they do? And you say, if they were young enough, they would chew it, you know? And then you say, well, who's right, the dog or the human?

What do you say? Okay, both are right, right? Then when we take the dog out of the room, when we take the human out of the room and we set this object down here, then what is it?

Is it a pen or is it a dog's chew toy? You can say neither. At that time, it's neither.

Okay? There's no human in the room to see it as a pen. There's no dog in the room to see it as a chew toy.

Okay? It becomes like a blank movie screen or something. It just becomes available to the first creature who walks in.

If a human walks in, it will be a pen. If a dog walks in, it will be a chew toy. Before either walks in, it's just a thing.

It's not either one of them. Okay? Got it?

That's emptiness. And there's nothing more up to it than that. Okay?

I just saved you about 20 minutes. So that whole school of thought is half of the Londoner. The whole teachings on emptiness that flowed down through 25 centuries is the pen.

That's half of all the Londoner. Okay? Sorry, that's half of the Perfection of Wisdom.

Okay? And in the Perfection of Wisdom, what we call the profound steps, are taught mudden. What's mudden?

Directly taught. They're explicitly taught. Okay?

They talk, the sutras on the Perfection of Wisdom, they talk directly about emptiness. Okay? Gya che wei lam gyur wa.

Say, Gya che wei. Lam gyur wa. We call the far-reaching steps.

[Говорящий 2] (29:08 - 29:08)
Okay?

[Говорящий 1] (29:09 - 33:19)
So if someone asks you on a homework that you're about to get, which you got already this morning, right? And I worked hard on that. I didn't give much speed.

Uh, if they asked you what are the two great currents of the Lam Rim that have flowed down through history, what are they? And you're going to say the profound steps of the Lam Rim. The profound steps.

And that's a code word for the teachings on emptiness. The pen thing. If you put the pen thing, you get extra points on your homework.

Uh, then the whole other great current of teaching for 25 centuries was the teaching on love. Teaching on compassion. And the code word for that is far-reaching.

It reaches far through space. It reaches past countless planets and countless universes. Okay?

And those teachings are a feeling which extends to all living creatures in all worlds. So it is wide. Like an ocean.

You see? And I keep telling you, you should see the whole thing. You can go on, what do you call it, Amazon?

You can download it for $3. It's 45 minutes. The first half is dumb.

You just see astronauts getting suited up and talking about how hard it is to eat an enchilada in space. And then, uh, really. And he makes an enchilada in space.

It's kind of cute. It's like a bean. Tortilla.

Hot sauce. And then it goes. You know, he eats it really fast.

That's the dumb part. The second part is unbelievable. It's so, so beautiful.

And you follow the telescope out. Thousands and thousands of light years. Billions and billions of miles.

And you see, I just love it. You see, the coolest thing is a little egg factory where planets are being made. And it looks like a room.

It looks just like a room. It's a whole vortex of energy. And it's real.

And it has these psychedelic colors, like unbelievable colors. Unimaginable color. Like thousands of flowers.

And then deep down inside this whirlpool are these little baby planets wrapped up in their cocoons. And it's so cute. Just planets being made.

And when you think about the two streams of the long rim, the one about love, you have to imagine love going out like those billions of light years. You know, like your love will, on the day that you get, on the day that you have your first direct experience of that kind of love, your mind will go past those planets. And your love will cover all the beings between here and there and beyond.

Forever. Within a few minutes, you will make that trip. Literally.

And visually, you will see those things. And it's so cool. So, it's called wide-reaching.

It's called far-reaching. The whole side of the long rim that teaches love, it's called, look, reaches everywhere. Goes forever.

Very beautiful. Really beautiful. Okay?

gyan chen wei lang yin ren par chen mei, se gyi tu, gyan pan le, tong mei dang. Um, how did those two great streams come down to us? Okay, by the way, we're about to start a long section which will take us the rest of today and tomorrow, and it will take us the whole retreat.

During the time that we're not meditating, we'll be exploring how did these teachings come down to us?

[Говорящий 2] (33:19 - 33:19)
Okay?

[Говорящий 1] (33:20 - 34:36)
And that's checking on the professor at the registrar's office. Okay? And we think it's worth a few weeks to examine.

Is this a true path? Is this the real stuff? Tell me who taught it.

Tell me how it came to us. Tell me who's been teaching it. Tell me who reached goals using this thing.

Okay? And you should be demanding. You should demand to meet the professor.

You should demand to hear their contributions. And you should check them out and see if there's any dark, what do you call it, things in the closet. You know?

And so we're starting that process, okay? So se gyi tu means the crowning, the prince. What do you call it?

What do you call the number one prince? The crown prince? Yeah, se gyi tu means like the crown prince, which is jampa.

Who's jampa? Maitreya, the coming Buddha, the next Buddha, who during this Buddha's time was a bodhisattva, just a bodhisattva, not a human being. So the teachings on love came down from Maitreya, who's the next Buddha to step onto this planet.

[Говорящий 2] (34:36 - 34:36)
Okay?

[Говорящий 1] (34:37 - 39:54)
He granted them to Thogme. Thogme means a sangha, master sangha. That was 16 centuries ago, 16 and a half centuries ago, in the sangha world today.

The emptiness teachings came down from Jamyang, which is in Sanskrit, Manjushri, Madhugosha. They came down from Manjushri, who we consider an enlightened angel of wisdom, okay? In the Buddha's time it referred to a high bodhisattva, okay?

Jamyang, a luther, came to us through luther, who's luther? The guardian, the guardian. He lived 18 centuries ago.

The emptiness, the pen thing I just taught you, ultimately flows back to Nagarjuna 18 centuries ago, and then before him to an enlightened being named Manjushri. You want to know who's the professor? You know, and where did they learn their stuff, okay?

That's for the emptiness, for the pen thing I just described, that's the precise lineage, okay? And for the Hubble telescope thing I just described, that lineage comes down through my chair, no less than the next Buddha in this room. And then the first human recipient was master sangha.

And then it came down to us. Jamyang, a luther, came to us through luther, who's luther? The first human recipient was master sangha.

And then it came down to us. Jamyang, a luther, came to us through luther, who's luther? The first human recipient was master sangha.

And then it came down to us. Jamyang, a luther, came to us through luther, who's luther? The first human recipient was master sangha.

And then it came down to us. And goto, the nerds. So I will get you down in academics, don't worry about that.

And we'll stop this class at six. Okay. The early manifestations of the lamrim, which were not called lamrim, are certain collections of enlightened teachings.

And I'm going to name some of them. Okay, you ready? I'm going to name them.

I'm going to name them. Say jangchun, danga, jangchun, danga, jang means japa, means Maitreya, the next Buddha. By the way, there's supposed to be a thousand Buddhas arrived in this particular section of space, sector of space, for the foreseeable future.

And Maitreya's number? Four, five, or six? I think it's four.

It was four, yeah. Anyway, chun means the teachings of Maitreya. Danga means five books of Maitreya.

Five books of Maitreya. Five books have already come to our planet by this next Buddha. Okay.

In the monastery, we spend the first 12 years on one of them. And it's 75 pages. I said it's 75 pages.

We do six pages a year. We make a day of four to five hours a day. We go to class for maybe six or seven hours a day.

So we call the lamrim 12 hours a day, plus memorizing times, call it 13 or 14 hours a day, on six pages a year. Okay? For the first 12 years.

That's only one of the five books. Okay? Right?

Here's the five. Say, uh, rinpoche? Rinpoche is, uh, it's the book we spend the first 12 years on.

It's the Ornament of Realizations. It's an extraordinary presentation of emptiness. It's a reflection of the Perfection of Wisdom sutras.

By the way, so love is treated in the Perfection of Wisdom. The whole, the whole huge stream of knowledge called love stream, right? As opposed to the knowledge stream.

The love stream isn't treated in the Perfection of Wisdom sutra. They say shukten. Say shukten.

Shukten means, uh, not directly. Not explicitly. It's treated implicitly.

And in emptiness, it's treated explicitly. Okay? Uh, so rinpoche, which is a treatment on emptiness.

Thekma chakrabdhi lama. Uttaratantra. Or the higher way.

Higher mind. Which you guys study. It sets forth the ideas of?

[Говорящий 2] (39:56 - 39:57)
Buddha nature.

[Говорящий 1] (39:57 - 44:46)
Yeah. Yeah, Buddha nature. Most importantly, Buddha nature.

But what's called? Mind-only. Mind-only.

Okay? It's one of the great principles of Buddhism. Uh, donegen.

Sutra Ankara. Which gives the essence of, of the, of certain, certain sacred teachings. Utthal nam je.

Say utthal. Utthal. Nam je.

Nam je. Madhyamta vivanda. Okay?

Dividing the, uh, middles from the extremes. Exactly, for example, extreme views about emptiness. What are two extreme views about emptiness?

One is that there's no pain at all. That's one extreme. Okay?

If that's not a pain while we're not in the room, it's not a pain. It's never a pain. If it's not a pain while we're not in the room, it's never a pain.

That's a wrong idea. Okay? If it's not a pain from its own side, you can't call it a pain.

That's wrong. It's a pain because you walk in the room and your seat's open and you see it as a pain. And that's the only reason it ever was a pain.

And it never was a pain from its own side. Okay, got it? To think it was a pain from its own side would mean, would be to say that when everybody left the room it was still a pain, which it's not.

What's the other extreme? There's no pain. There's nothing pain.

Nothing is. Those are two extremes. How do you know when something isn't, uh, so let me restate the two extremes.

One says, it's a pain from its own side whether there's a person there or not. The other extreme says, if it can't be a pain from its own side, it's not a pain. It's nothing.

These are two extremes. Experimentally, in your own real life, what's the test that your, your view of reality has fallen into an extreme? What's the barometer that you can use?

I'm unhappy. Okay? If you're ever unhappy about anything, if you have any bad, what do you call it, stretch of, of a week or a couple weeks in your life where you're definitely not happy, then you're, you have definitely fallen into one of those extremes.

No question. Either you're believing your boyfriend comes from his own side or you're believing he does this. You know, you have some wrong idea about your boyfriend and that's what's making you unhappy.

You cannot be happy unless you have a wrong idea about your boyfriend. If you understood where they were coming from, you could not be unhappy. Got it?

So therefore, if you are unhappy, your view is? Left out. You're doing something wrong as far as how you see the situation.

If you, if you can't be unhappy, that's the barometer that, that you're thinking is wrong. Okay? All right.

So Uttaradantra was a book that distinguished between those extremes. Chödam chönyi damacha vidyancha, dividing things from their thingness. Chödam chönyi damacha.

Okay? Those are the five great books of Maitreya. They are, in essence, a labyrinth.

Okay? Dante and Tsongkhapa started the labyrinth. Okay?

The five books of Maitreya are labyrinth. They don't have labyrinth in the main. They are still labyrinth.

Then he mentions, uh, Thogmei Isanenga. This is called the, the five books of Master Asamahimsa. He wrote a, he wrote a collection of literature called the five levels.

It's huge. It's thousands of pages. I was going to give you a whole explanation of those five, and you would fall asleep.

Yeah, there it is. I wrote it out. Oh, you don't see it.

I wrote the whole thing out. It took me so long. I'll have to do it some other time.

It's not that interesting. I'll do it fast. I'll do it super fast.

Okay? It's difficult for anyone to tell you what the five books are. It takes a lot of research to just find the names of the five books.

And they are probably some of the most famous Buddhist literature ever written, okay? By Asamahimsa. The Master Asamahimsa.

So here you go. The first of the five has three sections. The first one is called, uh, the foundation book on, on yogic activity.

Foundation book on how to act as a yogi. Those of you who care, it's Neil Churchill, Pesaya, Mursi, Samoa, Boha.

[Говорящий 2] (44:46 - 44:46)
Okay?

[Говорящий 1] (44:46 - 45:22)
Uh, the second part, and by the way, in the ten year, that's a thousand pages. The first third of the first of the five books is a thousand pages. Next, the next part of the first book, right?

It's still the first book, right? Nelja, Chöpe, Saga, and Nyentengi Saga. It's called the levels of listeners.

And it's the second grade section of the first book. And we use it a lot. You know?

My dear boys, Sakhavals, all the people. That whole teaching the other day? About that much from, from these books.

[Говорящий 2] (45:22 - 45:22)
Okay?

[Говорящий 1] (45:23 - 49:18)
Everything. And, and all the meditation courses came from these books. All right?

People don't even know the names of them. Uh, anyway. Much less read them.

Okay, so I meant to be certain. The third, that's a thousand pages. The third, uh, the third part of the first book of my trend is called Nelja, Chöpe, Saga, and Chadu, Semme, Saga, Tamdil, Koril.

Uh, the levels of the bodhisattva. Beginning levels of the bodhisattva. Okay?

All those three together, which are three thousand pages, are the first of the five books of Asambha. Got it? Okay.

Now we're ready for the second of the five books of Asambha. Okay? Okay, here we go.

Uh, which is Nelja, Chöpe, Saga, Tamdil, Koril. It's called an abbreviation of the levels of a yogi. It's a little shorter.

Probably it's for people who couldn't get through the three thousand pages. Uh, the third book has two parts. Okay?

So maybe it's three and three, right? Uh, first one is called Nelja, Chöpe, Saga, Chadu, Semme, Saga, Tamdil, Koril. Nelja, Chöpe, Saga, Tamdil, Semme, Saga, Tamdil, Koril.

A brief presentation of the beliefs of the Sutra school. This is the second grade school of India, right? South Trinitica.

By the way, they are the great what? What's their main subject of study, Venerable Lungbong? Logic.

But by the way, when you say logic in Buddhism, it doesn't mean just formal logic. But we are the best in the world at formal logic also. We get out Aristotle, we get Vinita.

And we study it a lot. Because we learn how to think that way. But those, more importantly, that school teaches you why you see what you see.

Which becomes very interesting when you're talking about tantric experiences. You see? If you understand the process of perception.

If you want to have a tantric experience, if you want to walk into a restaurant and which, for me, is my core. You have to understand why you see a book, or why you see a wall, or why you see a car. Then you can understand how to meet Bajajini in a restaurant.

So that's the subject of the first half of the third book of Assamna. Okay? Second half of the third book of Assamna is called Dua Dua Dua.

What's that? Yeah, it's a summary of the teachings. It's a summary of the teachings on Thao Morong.

Which is somehow hooked in with how you perceive things. Which is somehow at the basis of meeting Bajajini in a restaurant. Okay?

You have to know logic, perceptual theory, ethical theory, and you can meet Bajajini in a restaurant. Okay? It all has a place.

Book number four. It's called, let me see. You can say a summary of topics.

How's that? It's like a general summary of topics. Of these topics.

And then number five is a brief summary of the whole thing. Those are the five books of Assamna. Why did he mention them here?

They're all one man. You think one man started with Jeta Kapha? You are 21 centuries old.

Something like that. Okay? Alright?

Okay.