«Дар освобождения», курс 23 «Защита от жизни и смерти», занятие 5

[Speaker 1]
All right, here we go. ,DAN DU'I RIGS KYI, ,YI DAG LA DIM BAR, ,DUS PA GSUM TSE YOD PA SOGS DANG, So this kind of pretas have three knots in their throat. ,DE DAG LA BSTAN PA'I SDUG BSNGAL YANG, ,THA MA'I PA LTAR MYONG DGOS TE, And they have to experience endless sufferings from this throat problem.

And then he quotes the shiting. Say shiting. Shiting.

The Sanskrit is SU HRAL LEGS DKA' SU HRAL LEGS DKA' SU means? Good. HRD?

Heart. And before L it changes to HRAL. And LEGS DKA' means a letter.

So, SU HRD LEGS DKA' means a letter to my dear friend, close to my heart. So one of the first jobs I had with my Lama was to help translate this book, SU HRAL LEGS DKA' and a commentary by Tsongkhapa's teacher, whose name is Rendawa. He was a Sakya named Rendawa.

It's an extraordinary book. The first half of it, it's poetry written to a king to give him advice about how to run the government. So the first half is a long rim.

And then halfway through, at the end of that first half he says, and king, you should try to be a good person. Then he says, but you can't, unless you know gong shing. So the whole second half of the book is gong shing.

And it's one of the best explanations. They say Nagarjuna saw emptiness directly, right? Arya Nagarjuna.

I thought it'd be nice at Diamond Mountain if we had a course taught by somebody else, or maybe a couple of people, about that book, SU HRAL LEGS DKA'. It's translated into English. The commentary is translated in English.

It's called A Letter to a Friend. And you can buy it online. I think it'd be nice to really have a course around it.

It's a great long rim, connected with a great emptiness teaching. And it's short. And it's sweet, like Emily Gibson could teach it in Taiwan or something.

You know all the stuff inside. And it's very famous. And it would be wonderful to teach by Je Tsongkapa's teacher.

And that was very rare at the time. We found a handwritten manuscript. And it's a beautiful book.

You can buy it online, by Ken Rinpoche. So in that book it says, YI DAG NA YANG BDOD PA'I PHUNG PA'I YI SKAD PA'I SDUG BSNGAL RGYUN CHAGS MI SPYOD PA BRTAD KUNG DRANG DROG SNGAL DANG GCIG PA'I YI SKAD PA BZHIN DU MI ZAD BSTAN ZAL LO YI DAG NA YANG, among pretas, BDOD PA'I PHUNG PA'I YI, they never get what they want. SKAD PA'I SDUG BSNGAL, that kind of suffering, RGYUN CHAGS MI SPYOD PA, it goes on without any kind of a break.

They have no break. BRTAD KUNG, they suffer from hunger, thirst, cold, heat, exhaustion, and fear. BRTAD KUNG DRANG DROG SNGAL DANG GCIG PA'I YI SKAD PA BZHIN DU MI ZAD, they have an unbearable life.

BSTAN ZAL LO, and that's what they have to endure. KA'I PHYIR GANG NI SKABS KYI MI GTZAM YANG, Some of them have mouths which are only the size of the hole, what do you call it, in a needle. You call it the eye of a needle.

They also call it in Tibetan eye. MI GTZAM LA RTOG BA RI LTOS, but their stomach is as big as a mountain. BRTAD PA'I NYEN, and they suffer from this kind of hunger.

MI GTZAM GYI GNAR NOR BA CHUNG ZAD KYANG, ZAL BA'I THUD DANG LDAN PA MA LAG SO, if you spit on the ground, or you blow your nose, in Tibet this is a handkerchief, and they can't even eat that. They see it on the ground and they try to eat it and they can't eat it. They don't have the karma to eat it.

They don't have the karma. KA'I PHYIR GANG NI SKABS KYI MI GTZAM YANG, KA'I PHYIR GANG NI GZAM YANG, Some of them have a body which is only made of skin and bones, and they run around naked. LTA LA YANG THOB GANG PA LTA BU LAG, LTA LA YANG means palm tree, and when it dries out, their body looks like that.

GANG PA LTA BU LAG, KA'I PHYIR GZAN BZHIN GANG NAS BAR BA STE, Some of them at night, you can see fire coming out of their mouth. ZAS SU BAR BA'I KHAR BAB BYAS PA TZAM, They look for things, burning things to put in their mouth. MANG RIG RGYAS NI GNOG DANG PHYI SA DANG, Some of them, who are the worst ones, try to find pus and snot to eat.

PHRAG SOGS and blood. MI GTZAM YANG MI NYE STE, They can't even find that. PHAN GSUM DU SDONG DU TSOG, When they see each other, they hit each other.

That's how they live. Like presidential debate. GZIN PA NAS, And from their throat, BAR BA CHUNG BA, They have a goiter.

And then MIM PA GNOG means when the blister gets ripe, it's ready to break open. And then the pus comes out and they drink it, like that. GNOG LA TSER Or they drink from another preta's throat.

Like that. YID BDAG RNAMS LA GZOD KHA'I BDUS SU NI, In the springtime, BDAG PA LA'ANG TZA, Even the moon is hot for them. DGU NI GNYIS MED DANG, And even in the winter, even the sunlight feels cold.

BYUN CHING BDE BU MED GYUR, DI DAG GIS, When they see a tree, a fruit tree, they can't see the fruits. DE PA TZAM GYI LUNG YANG GANG PAR GYUR, The minute they look at a river, the river dries up. Who wrote that?

Nagarjuna. That's his. SLOB SPRING LAS KYANG, Letter to a student.

MI ZAD BSGOMS PA'I RGYANG NAS, CHU LUNG PHYI MED PAR, MTHONG LAS LTUNG BAR, BDOD PA'I SONG NA, DE NYID KYANG, BRTAG SHES, NYA GCIG SOGS DANG, SNGAGS GSUNGS BDE PA DANG, DAM DZA BA THAG DANG, CI ZAD GANG BA'I CHUR BYUR RO, MI ZAD BSGOMS PA'I They have unbearable thirst. RGYANG NAS From a distance, CHU LUNG PHYI MED PAR They see a beautiful mountain stream. MTHONG LAS LTUNG BAR BDOD NA They want to drink.

DE SONG NA And they go there. BRTAG SHES means My shower drain stopped working. And I called a plumber.

And he came and unplugged the hole. And he pulled out all of Geshe Michael's missing hair. And that's called BRTAG SHES.

So they go to drink some water and it's full of old hair, old dirty hair. NYA GCIG means I don't know I don't know SKAM Like that, like muck. SOGS DANG NAGS GSUNG PUS which has rotted.

BRDRAD PA So the river changes to that. The cool water changes to that. DAM RDZA BA THAG DANG CI ZAD The rivers become swamps filled with blood and poopoo.

CHUR BYUR RO When they look at it, it changes. And that kind of emptiness is everywhere, right? Like your friend says, try this delicious tea from Taiwan that looks like a goldfish.

Or I tell somebody, listen to this song by Neil Young. My roommate in college called him screaming eunuch. So it means everything is different to everybody and that's a proof of emptiness.

That proves emptiness. DULOB LUNG LANG CHU THOR RI ZEL ZIL GYUR GYANG They can be in the middle of a million cool breezes and mountain mists and they can it should feel cool to them but SEMS LDAN BYIN PA NGO GRUNG They can go to the place where the sandalwood trees grow. There's a lot of sandalwood trees around Mysore, if you go to Mysore.

They're everywhere. You just go and cut some off. It's just a weed.

MA LA YANG MA LA YANG means Southwest India and there's lots of sandalwood trees there. So even if they go there DE YANG DI LA NAG SREG MED CES NUS They see it covered with filth and wrapped in flames. RIG BZHING RGYAL DUM RGYAL BA They see the tree trunks fallen down and burned.

MANG PO RANG RONG CHEN DU GYUR They just become like that. CHOS BDEG CHOS BDEG LAB GCIG PHANG THO DGE'I PA LAS CHUNG BA'I If they go to the ocean side and the waves are breaking and there's a delicious smell and the nice spray from the ocean U BA SRED BA LHA BRGYAL DUG PAR SONG NA YANG Sparkling, beautiful foam from the waves. DE YANG DI LA CHOS CAN KHUGS NA It seems to them like a whole mist of burning sand.

MAR TSUL It's red and it's hard. LUNG MAR The mist becomes a sandstorm. BYAS PA TSUL PA'I NYA NGAM NYID DU GYUR The pleasant sound becomes an empty desert place for them.

He keeps going. DIN NI BDE'I BDE'ER NAS CHAR BZIN DANG BAR BDOD NA YANG People are hoping that some clouds will come that will rain. BDE'ER NAS BYANG DE'I CHAR PA What comes from the clouds is little iron knives, like small knives come from the clouds.

DU THUL BDAG MA BYAS Coals, hot coals come from the clouds. SA TSAR DOR BYED PHA BO NAM THO SEMS SDOG Then stones fall from the sky. They look like comets and they have tails, gold colored tails.

Stones are falling from the sky instead of water. There's the word PHA BONG by the way, which is PHA BONG KA's name comes from PHA BONG. PHA BONG means a boulder and his monastery was on top of a boulder.

So his name is PHA BONG KA. A big rock, a big piece of rock. And his monastery is on top of that.

So they call him PHA BONG KA. LOG MTSAN MAR SOR RGYUD BA LAS Then lightning comes from the clouds. LUS LA CHAR DU PAB And the lightning falls, hits their bodies like drops of rain.

TSA BA'I NYON NA BU YOD KYANG NI TSAR RGYUR LA When they feel hot and there's a snowstorm, each snowflake feels like it's burning them. LHAG PA'I NYAM THAG LHAG PA LA MED YANG THAG BYED PAS Then the wind is very strong and they go to the fire and they hold out their hands and the fire feels more cold than the air. SHIN TU MI ZAD LAS YONG MIN PAS NA MONGS PA Then the ripening of their seeds makes them crazy.

They just walk around like, SDI LA NA TZA'I DUS KUN CING GIS LOD DU NANG Everything looks wrong to them. Even beautiful things look bad to them. Everything is twisted.

,GCOD MIG SANGS LA GAL LA BAG SEMS MANG GCIG PAS, They have a mouth which is as big as the eye of a needle. That kind of mouth, but their stomach is several miles wide. ,RTOGS CAN NYAMS DAG RGYAL TSOR CHEN PO'I CHU THUNG KYANG, They can drink all the water in the ocean.

,GUL PHUGS KYANG PA NYID DU BYIN PA MA RGYUR PA, But the water cannot come down their throat. ,'KHAY DUG GIS CHU'I THUGS PA'ANG GANG PAR RGYUR, And there's a poison in the mouth which makes the water dry out before it reaches their stomach. ,GZHAN DANG That's by...who wrote that letter to a student? Do you know? It's one of the early... Chandra Gomi.

His name is Chandra Gomi. I went and got the original for you and it's the same. ,RGYAL CHOG GAL SANGS RGYAL TSER, This is the seventh Dalai Lama.

GAL SANGS RGYAL TSER, a very famous tantric teacher. ,RTOG BA RI TSUN DRIN PA RGAGS, Their stomachs are as big as mountains. Their throats are blocked.

,YAN LAG RTZA PHYIN GZHIN DU PHRA, When you pull up a weed and there's the roots, and then there's little roots on the roots. So their arms and legs are the size of the roots on the roots. Little tiny roots.

,LUS BSKOM MTHIL BAS RAB YONG, Their bodies are very starved and covered with dust. ,RAB YONG, ,FLU'I TSIG THAB LAS ME'I TSAD TZAD PA, Sparks come out of their joints when they walk. ,CHU LUNG BDAG KYANG, ,DE PA TZAM GYI KHYEM RGYUR, When they look at a river of beautiful water, it dries up.

,BDAG DUNG BSNGAL BA, They're always exhausted. ,DRE PA'I DUN PA'I, They suffer from hunger. ,YID BDAG RNAMS NA, ,ZAD KOM DU TSUL CHAGS PA TSUL, I pray that today, where they live, some gentle rain may fall on them.

He made a prayer like that. ,GZHAD GSUM PA LTANG YIN, Now Pabongka Rinpoche gives us a pep talk. ,RANG RE YANG SANGS PA BDAG TSUM NA, ,YID BDAG LDAN DRAG ZHIG TU MI SKYE BA'I SNGAL PA MED TE, All of the people sitting here together today, there's no guarantee that next year, when it's time to come to Diamond Mountain for retreat, we are all not already pretas.

We don't know. Maybe all of us this time next year, we are dead and preta. It's possible.

It's really possible. Our first Dharma Center in New York, 6th Street, it was a nice building. Next door there's a, there's a, what do you call it?

Jewish synagogue. Then we asked them one day, why is there a synagogue here? They said, well, this was a church before.

The building you're in was the residence of the priest. But they split the two buildings. Then we said, why?

They said, well, they all went on a picnic in a boat to Staten Island and it sank. Everybody in the church died in one hour. They had to sell the building.

If we go to Thailand, we take two boats.

[Speaker 2]
Okay.

[Speaker 1]
I told you a story, I'm going to tell you again. I used to like to go to the monastery with my teacher on the airplane. The whole trip is 24 hours, I think, in the airplane.

I thought if I sit next to him, I'm safe. Then one day I sat at the window, he sat next to me, and I feel safe. Nothing going to happen to me sitting next to my Lama.

The stewardess gave me a newspaper. I opened up the newspaper. They said today a bomb exploded on an airplane underneath the seat and one guy fell out.

Next time I sat in the middle. RANG RES YANG SEMS PA'I DAG PA'I YIDA BRTEN PA'I ZHIG TU YON GYUR BA MA NAS DER GYUR BA'I RGYUR NAS What could make us be born as a spirit? This kind of preta.

NOR RDZE LA SEMS NA Attached to your money, attached to your house, attached to your car, attached to the things you have. It doesn't mean you can't have a nice car. It doesn't mean you can't have a nice house.

It's more convenient if you have a car that works. It's more convenient if you have a house that the bugs can't come in, because you can meditate. It's okay to have a nice house, a nice car, that's okay.

But don't be like this. Don't be mean. Share it sometimes and things like that.

Don't be attached to it. SER NA SNAB GZHAN ZHIN DU CHE BA SNAB GZHAN means if somebody else gets a nice house then you feel jealous or something like that. RANG GIS NOR RDZE LA YANG YANG DU NYON MNGUC BYAS PA SHING PHYIR CHAGS PA Then you're always counting your money, looking at your stock certificates, looking at your bank account book, thinking about your money all the time.

I don't have this problem because I don't have any. But if you have them, then if you keep... Every day you open them up and look at them, or you're looking at your car, think how nice it is.

Like that. Cause to become a preta. GZHAN GYIS BYIN PA LTAR BA LA RGYAS BYAS PA DANG One big cause of becoming a preta is to discourage or block another person from giving away something.

So someone wants to make a big donation to, I don't know, Hamburg Dharma group. And then you say, nah, you don't have to do that. That's not such a good idea.

Then you get this karma to become a preta. You block an intended donation to a good cause. GZHAN NOR GROG PA Obviously stealing other people's things.

KU BA Robbing people. RGAN SDUG GIS GZHAN DU GZHAL DU SDU BA'I DGO This is an idiom, okay Adam? GZHAL DU SDU BA'I DGO GZHAL DU SDU BA'I DGO It's a weird word.

It's a Vinaya word. GZHAL means the mouth. SDU BA means included and DGO means like a door.

But it's a code word for things that are owned by the Sangha. Things that are owned by the Sangha. RGAN SDUG GIS GZHAL DU SDU BA'I DGO Like the chairs in the temple, or in the Je Tsongkapa Center.

If you borrow one, and you take it home and you don't bring it back, then that's a special kind of bad karma. To steal from the Sangha is karma to become a preta. It's very dangerous because all of us are...

We have Dharma groups. We are doing big programs. We have to keep the accounts.

It's difficult. I hate accounting. But you have to be careful.

Who was the accountant at Nalanda Monastery? Nagarjuna. Why?

He's the only one who could handle the karma of making a mistake with the accounts. Anybody else will become a preta for a thousand years. But he had so much good karma, he can make an accounting mistake and he just get a headache.

I used to complain about doing the accounting in the monastery. They always ask me to do the accounting. I hate it.

I complained to my Lama, Geshe Thubten Rinchen. He said, No, no. Only the best monks get to be the accountant.

Nagarjuna is the accountant of Nalanda. You're the accountant of... I don't know.

Okay. DGOS CHOG PA DANG, DGE NYID LEN BYAS PA DGE is an idiom. Maybe we should put it in the dictionary, Adam.

DGE means to split. Very often a sponsor will come to the monastery and give like a thousand dollars and say, give each monk an apple and give each monk a cup of tea and give each monk 30 rupees, which is half a dollar. If you take that offering twice...

So the guy goes and gives everybody half a dollar. But if you take the half a dollar and then you sneak to the other hand and you take it second time, then that's a special karma to become a preta. That's called DGE.

DGE NYID LEN BYAS PA SOGS MA BYIN LEN That kind of stealing. Even if you say to another person, you look like a preta today. Tim, your hair looks like a preta.

No, if you say something like that, it's karma to become a preta. I'm just kidding. If people make jokes about you, it means they love you and they trust you won't get angry.

And then the people who get angry, we don't make jokes about them. GZHAN LA YID DANG ZHES SBYOR PA STE So call somebody a preta out of anger. LHAG PA RGYEN DMAN LA YID DANG ZHES ZER BA NI Especially if you call a member of the sangha, a member of a dharma group, like people in this room.

If you call them preta, SKYE BA SNGABS KYI'A LEN PA'I RGYUD You will take 500 births as a preta. You have to be careful with dharma brothers and sisters. The karma is much more serious.

They are special people. Out of 700 million people, one got here. So you are special.

Anytime you feel depressed, you can think about it. You are like, 70 million, sorry. You are one out of 70 million people who got to this room.

So maybe you are special. People in this room are like, I don't know, super powerful karma. You can't say anything bad to them.

Or if you make them iced coffee or something, it's very good karma. Because they are powerful karma. The people in this room are one out of 50 million, something like that, in the world, who heard this death meditation this morning.

How many people heard that? Everybody has to go there in the world. 7 billion people will go there.

But only 100, 200 people heard about it. So maybe you are special. Then maybe it's dangerous to call you something bad.

You see what I mean? So call your other friends bad things. But don't call Dharma people bad things.

Okay. ,'JOR RGYAS LA, ,'CHU THIC BYIN DU YOD PA NI, ,'NGAR CHU BYIN PA LA ZER NA MA BYED PA YIN, If you come to a spirit which has a block to swallowing things, and you give them a single drop of water, I dedicate this to yidak. If they can drink it, if they can swallow it, it's only because they gave water to somebody else in the past.

You know that. You already know that. ZER NA MA BYED PA YIN Without any kind of hesitation.

,GZHAN LUNG SPYOD PA'I RGYAL BA MED, ,GZHAN LUNG SPYOD PA'I RGYAL BA, But any other water they cannot drink. The water which they earned through karma, they can drink. Any other water they cannot drink.

,BLO DPIN SANGS RGYAS YOD ZHIG, ,YID BDAG GIS YOD DU BRJUN PA NA, ,YID BDAG MO SHIN TU NYAM THAG PA ZHIG LA, ,THU BU SNGABS KYI RGYAS NAS YOD PA, Then there was a master called SANGS RGYAS YOD ZHIG, and he went to the land of the pretas, and he met a female preta, ,SHIN TU NYAM THAG PA, who was very misery, in a lot of misery, and she had 500 preta babies. ,BLO DPIN NYID MI YOD DU ZHIG NAS, ,KHO MO'I GAL TSE TSUL DU CI NAS, ,BLO CI NI SONG, She said, Oh Master SANGS RGYAS YOD ZHIG, My husband left twelve years ago. My preta husband left twelve years ago.

,TSE TSUL DU CIN, To look for food for our family. ,BLO CI NI SONG, ,DE RING DU BDAG LA GRUB PA'I SNGABS RGYAS, And after he left, I gave birth to 500 children. ,TSE CHOS THIG PA GCIG KYANG MA CHUNG BAR, KHA LAS I couldn't give them a single drop of water, or a single bite of food.

,KHA LAS DANG SDUG BSNGAL CHEN PO YOD PAS, So I have this problem. ,KHYOD KYIS MI YOD NAS, ,SE NYES PA SKYE BA RGYAL PAR YONGS GROR GYI, ,MI YOD NAS, ,SE NYES PA SKYE BA RGYAL PAR YONGS GROR GYI, If you see my husband when you get back to human lands, please tell him to hurry up and bring back some food if he finds it. ,ZHES BLO BOS NAS, ,PHYIN GAL BAR RDZUS ZHUGS PA, So she asked the Buddhist monk to take this message to her husband.

,YI DAG MANG PO YOD NA, ,KHYOD KYIS GOS SU YIN MI SHES SU MED, Then he said, when I get back to the human places, there's lots of pretas there. How do I know which one is your husband? It's a good question, right?

,DE GZHAN DU MI ZLA BA'I BDAG RTZEN MIG YANG GCIG ZHAR BA, ,GANG LAG YA RE YANG MI BDE BA YOD SEMS, So my husband has one eye is like that. MIG ZHAR BA is like that. ,GANG LAG YA RE YANG MI BDE BA YOD, One of his arms and one of his legs is handicapped.

So you can recognize him. ,DE NAS BLO BOS MI YOD DU DRIN DE YI DAG RNAMS SIGS PA NA, And the master went back to human lands and he has the power to see these spirits. ,SNGAR GYI DRIN GOS SA'I YI DAG JI LTA BAR ZHIG YOD PA LA, ,BLO RGYUD DANG DRIN GSUNGS PA NA, And he found the husband preta.

And he told the husband the story of his wife who's been waiting for 12 years and 500 kids for him to come back with some food. So don't get mad at your husband if he's late from the store. ,YI DAG DE DAG KYANG, ,DE DAG PHYIR GRO LA HA GYANG RING KYANG, I wanted to go back for a long time.

,NGES BLO DRIN NYID KYI RING TSEL NAS, ,ZAD DI LAS MA NYE, But I couldn't get any... I've been looking for 12 years for food and all I found was this. And he held out his hand.

,LAG PA BAR MO DAM DU BYANG PAS NA, And he opened his palm and in his hand he had some dry spit. He said, that's all I got in 12 years. I've been looking for 12 years.

That's all I found. Somebody spit and I picked it up. ,'KHRIM ZAD ZIG GCIG GZIG CHEN PO CHE NI, ,MYUR NAS YOD, And he was carrying it like it was very precious.

He's like, I got some spit. I got some spit. ,DE YANG PHRIM LDAN DGE RLUNG ZHIG GIS LUS PA DOR NAS, ,'NGO BA RDZAS PA LA YID DANG MANG PO ZHIG GIS, ,HAB THOB BYED KHAB, ,DI NYES PA ZHUGS PA LTAR, Then Sangye Yeshe said, well, how did you get the spit?

And he said, well, there was a monk who had really good vows. His vows were very pure. And one day he'd go, and he spit.

And in his mind he said, if there's any pretas here, I pray that they can have it. Then he said there was a big mess because thousands of pretas came to get this one spit. And they were fighting for the spit, but he fought the other pretas.

He got the spit. ,BYED KHAB DI NYES PA ZHIGS ZHUGS PA LTAR, ,RANG RES KYANG RTEN TE MA RDZAS NA, If we are not careful, ,LUS PA GAM PO LA, ,KHUNG TZIG BYAS DGOS PA ZHIG, ,MI YONG BA'I NGES PA RTEN NAS ME, There's no certainty that our lunch tomorrow will be the spit of some good monk. If we're not careful.

It can happen. We can die tonight and tomorrow we can be looking for one piece of spit. ,RGYAS SU SPYOD MED SKYES, ,GYIS AA MA ZHI NAS BLO NYUR NA SONG BA NA, ,NYIN GCIG RGYAS SU GYI YID BLA JIGS SU RUNG BA ZHIG, ,THONG NAS BRTAG TE DROD PAR BRTZON PA NA, ,MA DROS ZER GYUR SU YIN TI PAS, So there was a novice monk named Uttara, ,SPYOD MED SKYES, and his mother died.

25 years later, he saw a very frightening Brta, terrible Brta, and he started to run away. And the Brta said, Wait, wait, wait. Don't run away.

Then he turned around and said, Well, who are you? He said, ,BU JI GANG LA SKYE BAR YI BYAMS PA'I MA NI NGA YIN TE, I am the mother who loved you from your birth. I am the mother who gave you birth.

I am the one who loved you all those years. ,ZAD DANG GOMS DANG BRAL BA'I YID BLA RNAMS KYIS RNAMS DU SKYES, And now I have been born as a Brta, with nothing to eat and nothing to drink. ,BDAG NI ZHIG BA'I DU BYED NAS, ,BLO DANG SKYES NI GNYIS ZHIN LUS TE, It's been 25 years since I died and left your lands.

,PHYIR BAG KYANG MA THONG NA, I haven't seen a single teaspoon of water. ,KHAS TE LTA ZHIG RGA LA THONG, Forget food. Food is impossible.

I haven't even seen one spoonful of water in 25 years. She said to her son, ,SKYE MTSUL KYI SANGS RGYAS LA SNGON MUN ZHUGS DE, ,SANGS RGYAS KYI THAB TZAD BYAS PA'I, ,DE LA TSE DPOS PA NA, ,YID BLA THUB MO BYAS ZHES PA NOR ZAD HA BYANG DANG, ,CHUG PA ZHIG TU SKYES, The novice monk made a lot of prayers to the Buddha and asked the Buddha for help. The Buddha did some special tricks and when that preta died, she was born as a much better preta, with a pretty powerful, with some own some wealth.

,DE YANG SNGAR LAS SEMS NA THUG RGYUR GYIS BYAS PA CHUNG BA'I, ,BYIN PA MA LTA BA NA, ,SKYE MTSUL KYI RE YUL GCIG THAB KYI LANG NAS, ,SANGS RGYAS LA BUD KYANG, ,YID BLA MO DE'I PHANG SEMS KYI LA DGUS TE, ,LEN MANG PO'I KHYER BA'I BAB DANG, ,DE YANG SNGAR LAS SEMS NA THUG RGYUR GYIS BYAS PA, But that rich preta lady that she became had six times more stinginess than before. ,MA BYIN She never shared anything with anybody. ,SKYE MTSUL KYI RE YUL GCIG THAB KYI LANG NAS, ,SANGS RGYAS LA BUD KYANG Her son, the novice monk, one day stole one of her scarves and offered it to the Buddha so she could have some good karma.

But she found out about it and snuck up on the Buddha and stole it back. ,BLA DGUS TE, ,LEN MANG PO'I KHYER BA'I This happened many times. ,DANG NGON DGE RLUNG ZHIG CHUG DGOS LEGS PA CHUG YOD PA LA CHAGS PAS, ,DE BZHIN NAS YI DAG CHUG DGOS KHYON PA ZHIG TU SKYE BA'I LO RGYUD LTAR YIN TZAM, Then there's a story in Pabongka Rinpoche's monastery about a monk who was very attached to his new robes.

He had very beautiful robes. Then he died and he became a preta with robes on. People used to see him with these beautiful robes, but he looks like Gollum, like a preta.

One more paragraph, then we'll take a break. Then we'll do some questions. ,THEG SANGS ZER NA BYAS PA LA, ,KHO DRIN PO YOD CES SNGAGS PA BYAS MO, Nowadays there's a custom in the monastery.

Obviously you can't say bad things about older monks. So if you see an older monk who refuses to share anything, you have to call him... You can say KHO DRIN PO.

Here in the text it says KHO DRIN PO. But we often say RUNG RAB PO. RUNG RAB PO and KHO DRIN PO are the same thing.

It means thrifty. They know how to not waste money. So polite way, you don't say he's cheap.

You say he's thrifty. ,YOD CES SNGAGS PA BYAS MO, You can say nice things about those guys but, ,ZER NA YI DAG SU SKYE BA'I RGYUD KHRING PO MA YIN PA, But the karma of being cheap is that they will become a preta in their next life. And it doesn't matter what nice word you use for it.

You can say he knows how to save money. But it means he's cheap. And he doesn't share.

So he will become a preta. ,RANG RES ZER NA CHE LUGS DANG, ,CHE DANG, ,DI'I SANGS PA DAG TSOD TZAM MANG, ,RING LTA BLO GNYIS SHUGS BSNGAGS CUD TZAM NAS, ,NYAL BAR MA SKYE NANG, ,YI DAG SU SKYE NGES PA LTA BU YIN, People like you and me, we have our little bit of attachment to our things. We don't share all the things we have with other people.

Like they ask me, can we use your car during this retreat? I'm like, okay. I'm like, don't hurt my car.

Don't hurt my car. But I feel like I say I don't want to. I don't say, yeah, you're welcome.

Not like that. So we have these little attachments. So SANGS PA DAG TSAM So it's possible next year at this time I will be already a preta because I have this attachment to my car.

I still have it. RING LTA BLO GNYIS SHUGS So maybe we get a vacation for 40, 50 years until we die. So we try to do good karma.

Then we die. Okay, so the good karma we do is so lousy that maybe we won't go to the hell. But he said, GNYIS PA LTA BU It's almost guaranteed we will be a preta.

So okay, we are not so bad that we are going to the hells. But probably you go to the preta. Pretty sure.

He said pretty sure. All right. We finished the depressing part.

Now we go to the next depressing part about animals. So let's take a break and stretch your legs, go pee pee. Come back in about ten minutes.

And we'll start with the animals.

[Speaker 2]
Geshe-la, you taught us a meditation about nature and characteristics.

[Speaker 1]
Hi, Geshe-la. Thank you very much for your teaching. So I remember that one meditation that you taught us is about quality and characteristics.

[Speaker 2]
Actually we can't do this meditation.

[Speaker 1]
I think that for this meditation, actually we cannot do it. We can only practice it through our imagination.

[Speaker 2]
My question is, the four emptiness meditations that we are doing now, actually we can't do it either. We are imagining it. Because the diamond part itself, we have to try to imagine it in order to do it.

[Speaker 1]
Try it through our imagination. Try to picture it. My question is that for the last one, when we are in the crystal, in the diamond, we cannot really do it, right?

We can only try to imagine this, right? That's correct, yeah. You're practicing imagining it and later it will become real, before you die.

[Speaker 2]
I have a second question. How can I teach those people who have never touched this system to tell them these four steps so that they will not fall into the lower realms?

[Speaker 1]
So how can I teach those people who have never ever get in touch with this system about these four steps so that they will not go down to the lower realms? You cannot start with this. You should start with pen.

Get them familiar with the pen. I think then it's useful to teach about partner, angry partner. It's a good emptiness meditation.

Your partner, that's coming from me, not them. Those are two good ways to start. But it's not good to start with this in the beginning.

Yeah, not good. They will get confused. Start, teach them pen like 100 times.

Really, okay?

[Speaker 2]
Thank you.

[Speaker 1]
Candy, sweet name, difficult question.

[Speaker 2]
Thank you very much, Geshe-la, for your auspicious teaching.

[Speaker 1]
Every time that I come here, I feel like this is a very supreme vacation that I'm having.

[Speaker 2]
So last night, at the very end, you threw out one question.

[Speaker 1]
And you asked someone who's not bodhisattva and who has not been trained with the higher training, can they go through the four stages of the first step? Yeah, we forgot to answer this question. Good.

[Speaker 2]
Because at the first stage that you taught us, for someone who has never had this higher training, and when they see emptiness, they will not recognize it. Can you explain more in this part?

[Speaker 1]
Good, good question. I'm going to read it to you from the book. I'll read you a commentary.

Just for fun. Since you asked, I like it. It's kind of long.

The writer is Pabongka. The subject is Tantra. The book is his commentary on Vajrayogini.

Jigme Ujumbo. Ujumbo? Ujumbo.

Jigme Ujumbo commentary. By Pabongka. Same person.

This is just for fun. We are taking tantric break. It's not serious teaching.

CI BA CHOS KUL LAM GYUR BAR DO LONG KUL LAM GYUR DGE BA THU KUL LAM GYUR Say CI BA CI BA CHOS KUL CHOS KUL LAM GYUR LAM GYUR BAR DO BAR DO LONG KUL LONG KUL LAM GYUR LAM GYUR DGE BA DGE BA THUL KUL THUL KUL LAM GYUR LAM GYUR I'm not going to explain the whole thing now, but I'll just put a seed in your mind. Because Candy asked a question. CI BA CHOS KUL LAM GYUR CI BA CHOS KUL LAM GYUR Very famous.

CI BA means to die. To go through all this death process is called CI BA. CHOS KUL means the essence body of Buddha.

The emptiness which is the core of a Buddha is called CHOS KUL. Dharma body. Dharmakaya of a Buddha.

CI BA CHOS KUL LAM GYUR is a very special word. Very, very, very secret word. LAM GYUR means you take a normal experience in your life and you use it to reach a high level.

You see? So normally death is a bad thing. Normally death is a dirty thing.

Normally death is an unhappy thing. But you can use it as a path. We call LAM GYUR.

LAM means path like LAM RIM. GYUR means to use it as a path. So CI BA CHOS KUL LAM GYUR means to use the experience of death as a path to the essence body of a Buddha, to the core of a Buddha.

CI BA CHOS KUL LAM GYUR Then there's two more practices. BAR DO LONG DGOS LAM GYUR Say BAR DO BAR DO LONG DGOS LAM GYUR That's where you practice the BAR DO. You practice going into the BAR DO and you use it as an unusual path to reach the Tushita Heaven?

Heaven of Amitabha. You use it as a way to become a Buddha in the Buddha's own home. In their own home.

Not here. This is not their home. You use the BAR DO as a path to become a Buddha who's living in their own home, in their own Buddha paradise.

BAR DO LONG DGOS LAM GYUR Then SKYE BA CHOS KUL LAM GYUR SKYE BA means rebirth. LAM GYUR, use it as a path to CHOS KUL. What's CHOS KUL?

The body that the Buddha sends to this world. You use those three bad experiences, death, BAR DO, rebirth, to reach the three bodies of a Buddha. Dharma body, paradise body, and the body which they send to this planet.

Earth body. Candy's question is part of the first one. I'm going to read you some commentary.

Just for fun. Not serious teaching. DANG PO'I PHYI BA CHOS KUL LAM GYUR BSGOM PA'ANG NGOS LA Here's how you do the practice of using death as a path to jump off the subway.

DE LTAR RNAMS NGON NGOR DBANG YIN NA DANG LAM GZUN GCIG GYI GNOD GCIG GYI SNANG BA'O SA DU SGRUB PA'I SNANG BA STONG SANGS When the whole world and all the people in it dissolve into clear light, this is that first one. Everything appears as emptiness. SNANG BA STONG SANGS Everything appears as emptiness.

Nothing else. Nothing shows itself to you. No hamburgers.

No TV. No WeChat. Only kongshin coming this way appears to you.

SNANG BA STONG SANGS NGES NGO RANG BZHIN GYIS MED PA ZHES NGES NGO RDZIN STANGS RANG BZHIN GYIS MED PA NGES PA'I STONG NYID BSGOM The second one, which means how do you take it, RANG BZHIN GYIS MED PA It has no nature of its own. What's that mean? I need help.

Is this a pen by itself? No. So we say it doesn't have nature of being a pen.

Nature means from its own side. So in this case, nature means is the nature of fire hot? Catherine's correct.

Is it the nature of Neil Young's music is the best rock and roll in the world? It depends on who's listening. We just said that the preda put their hand out to fire and the fire feels more cold than without a fire.

So even fire doesn't have nature to be hot. Water doesn't have nature to be wet. This is highest Buddhist belief.

Nothing has any nature. Water is not wet. From its own side.

If you have a karma, you can walk on water. Water won't be wet for you. So NGES BAR RANG BZHIN MED PA means the way you take that emptiness is that you understand nothing is any way by itself.

Water is not wet. Fire is not hot. Neil Young is not the god of rock and roll by himself.

Even Neil Young. Forget fire here. Thank you.

DZIN STANG This is his explanation of those four. RANG BZHIN MED PA NGES PAR STONG NYID BSGOM So DZIN STANG, he mentions the word DZIN STANG. How do you take it?

How do you interpret it? Oh, you recognize it as emptiness. Called DZIN STANG.

Very difficult in logic. We study how does the object appear? How do you take it?

How does the direct perception take it? How does the logical perception take it? How does the reported perception take it?

It's all complicated. DZIN STANG RANG BZHIN MED PA NGES PAR STONG BA NYID BSGOM Then you start meditating. DE YANG SNGA LA SOGS PA'I CHOS THAMS CAD All the things in the world including me.

What is it your name is? If your name is Jasmine or Kili, Akeli. What day are you teaching?

I have to be busy the day she teaches. Even me is not me from its own side. Michael is not Michael from Michael's side.

MA GRUB PA'AM BDAG MED PAR BSGOM PA LA MED GYI BDAG TE NGES PAR BYAG DGOS Those of you who are interested in studying emptiness deeply, here is an important word that should be burned into your brain. MED GYI BDAG MED GYI BDAG Okay? We teach it in DCI.

When I get up there with Ms. Phanpong Allison and Stanley, they taught me this important word. What's Phanpong? Rice bucket head.

Phanpong? I said it correctly? Phanpong.

If you want to insult your husband, you call him, or you're just a Phanpong. You have rice bucket head. Then when we have DCI program, we practice Phanpong on the stage.

She will be like the wife, the husband. Allison will be the husband. Then Peter is like second husband.

Then I do the wife. Then I come home from work. I open the door.

I'm waiting for a big hug from Peter. Then he says, you're just a Phanpong. Then whenever you get insulted by another person, there's always two insulters, not one.

There are two Peter Phanpong talker persons. There's always two. One of them is coming from me.

From my seeds. Because I yelled at my kids last week. The other one, it's not my fault.

I didn't do anything. Those are two words in English. It's not my fault.

I didn't do anything. You can hear if you listen to American Stark. I didn't do anything.

I didn't do anything. He started calling me Phanpong. I don't understand.

There's two husbands yelling at you. One comes from you. From your seeds.

You yelled at your kids last week. The other one doesn't come from you. I didn't do anything.

One exists and one doesn't exist. You tell me which is which. The one coming from my seeds because I yelled at my kids last week, exists.

Really exists. Now the other one, I didn't do anything. Not my fault.

It's not my fault. Does that one exist? Does that one exist?

No, never did, never could, never will. Jasmine's, yeah, nice. Cannot exist.

Now, the key to nirvana. The key to nirvana. Ready?

When you get mad because you came home and your husband called you Miss Rice Bucket Head, when you get angry, which husband are you getting angry at? Always. It's not my fault.

I didn't do anything. And that one never existed. Cannot exist.

Every time you got angry in your whole life, you were angry at a person who wasn't there. Every time you got upset in your whole life about something happened to you, you were upset about something that wasn't there. And there's a special word for the husband who's not there and the husband who is there in Tibetan.

And here it is. I've been waiting for this word to come. Nick's going to learn it.

Word's going to learn it. The rest of you don't care about it. I don't care.

MED RGYUD BDAG M-E-D M-A-D-R-G-Y-U-D-D-A-G RGYUD means cause, right? MED RGYUD YID BDAG MED RGYUD YID BDAG means the person who's there that can't exist. The person who's there that can't exist.

And that's the one who's, it's not my fault. I didn't do anything. Got it?

So it's here. Here in the text. MED RGYUD BDAG DE NGAN PAR BYAG DGOS You must identify the husband who doesn't exist if you want to reach nirvana.

If you want to stop your anger forever, in Buddhism there's only one way and there's only one possible way. You have to realize that guy is not there. Then you can control your anger.

All other anger controlling methods are temporary. They don't last. If someone push you a little harder, you will break.

They push you, you say, Oh, I'm Buddhist, I shouldn't get angry. Push, push. Oh, I'm Buddhist, I shouldn't get angry.

Push, push, push. But if you understand the husband who's not there, push. Not there.

Push. Not there. Push, push, push, push.

Not there, not there, not there. Okay? It never breaks.

Got it? RANG RES CHOS DANG GANG ZAG GIS GANG SNGA BA THAMS CAD DE DANG DE ZHES KHO RANG GI DNGOS NAS TSUL GRUB PA LTA BU TSUL KHRUB LING NYES BA ZHIG RANG BZHUGS KYI Every person and everything that we ever saw in our whole life, it looked like RANG DNGOS NAS TSUL GRUB TSUL GRUB It looks like it was coming this way. The pen, my husband, my life, Hong Kong, looked like coming this way.

DNGOS NAS TSUL GRUB PA LTA BU ZHUGS THUB It looks solid. The husband who called me phantom, who didn't come from me, he looks very real. You know?

Okay? Five, five, five. TSUL GRUB LING NYES BA LING NYES BA means like super, super bright.

You know? There, real. Super real.

The husband will call you phantom. Not come from you. ZHIG RANG BZHUGS KYI ZHAR You don't think, you know, you open the door, your husband says phantom.

Then you don't think, oh, I wonder if he's coming from me or not. It just comes up, like automatic. You know?

Feel like he's coming attack you. I didn't do anything. It's not my fault.

Then he's like... RANG BZHUGS means it's automatic. Everybody has it.

It's automatic. You don't have to think about it. If you don't think about it still, you will think he's coming from him side.

Automatic. RANG BZHUGS onward. That's the GAC CHA.

What's GAC CHA? Say GAC CHA. GAC CHA GAC CHA GAC CHA GAC CHA When you tell Nick and Erin, you will take them to Kuchina Rustika, most expensive restaurant in Sedona, for dinner, which doesn't happen very often.

And you say, I will pay. Then you take them, you eat a big dinner. It's time to go home.

Everybody's happy. Everybody's pregnant, boys and girls. Then you say, okay.

And you're like... and you forgot your credit card. GAC CHA means the thing which is not in your pocket.

The thing which is not in your pocket is GAC CHA. Or you can say, you can say that, the thing which emptiness is empty of. The thing which emptiness is empty of is the impossible husband who didn't come from me.

Got it? what's not there when you say KONG? When you say KONG, what's not there?

Credit card. When the phantom happens, what's not there? Yeah.

Stupid husband. Attacking you. Okay.

He's not there. His fault. His fault husband is not there.

That's GAC CHA. The thing which is... Okay.

Left hand. Left finger. Point to something didn't come from you.

You found GAC CHA. Okay. The thing which is not in this room is GAC CHA.

The thing which didn't come from you. Okay. You can say impossible thing.

Not empty thing. Not coming from me thing is called GAC CHA. Okay.

So, I'm still answering Candy's question. Okay. GAC CHA.

DE GZUGS PUNG SOG GANG DU DUG DAG NA Okay. So, when you look for your body, where's my body? GANG DU DUG DAG NA NGES GZUGS KYI PHUNG PO GZUGS ZER BA'I SKABS LTA BU NGA RES ZHIG GI YOD PA ZHIG BRTAN NAS NYID DU MED You cannot find even Michael's body which is not coming from Michael.

Okay. Which is not coming from what I did to other people. There's no such body.

If I look for the body of Michael which is not coming from something I did to other people, I will never find anybody. Any body. ZHIN DU SPYOD THAMS CAD DE ZHIN DU SPYOD THAMS CAD RANG RANG KYI NUS NAS SGRUB PA DU TZAM YANG MED There's not one atom of any object in the whole universe which is not coming from your seeds.

ZHIN DU SPYOD THAMS CAD DE ZHIN DU SPYOD THAMS CAD NGES ZHIG GIS When you understand it, you recognize emptiness. That's the second part, right? Emptiness appearing to you.

When you understand the husband, you understand the emptiness. From its side, it's showing GONG GONG GONG GONG GONG From your side, oh, I know GONG GONG I met you before. When Geshe Michael talked about the pen, I remember you.

You're the phantom guy. That whole explanation, he's talking about NGES MNGOR RANG BZHIN MED PA. How do you take the emptiness?

Then he gives the answer to Kandy's question. Yay! BAR THEG THAMS CAD LA DGYUR BAR CAN GYI BSTAD PA All Mahayana schools recognize those two.

You can learn those in non-secret teachings. In the highest non-secret teachings, you can find those two things. What?

The husband who appears to be empty, and the husband you take to be empty. Those you can find in... you don't have to study Tantra.

You don't have to study secret teachings. But what? Number three, RANG BZHIN MED DE BA CHEN PO.

My mind is bliss. The mind perceiving emptiness is bliss. RANG BZHIN MED DE BA CHEN PO.

BLO DE CHEN PAS NGOR SKYES PA MED PA'I SANGS RGAGS LA DE'I RTEN STONG NYID NGES KYI RGYUR CING BLO NYUGS SEMS DE CHEN PAS NGOR SKYES PA'I MYONG YUL DE BA CHEN PO ZHIG DE BA CHEN PAS YOD ZHIG GI STONG NYID NGES PAR BYED PA YIN This is an answer to somebody's question. Jigme, yesterday. We'll go deeper.

You ready? BLO DE CHEN PAS NGOR SKYES PA MED PA'I It's not natural that your mind at that moment should be joy or happiness. But, SANGS RGAGS LA DE'I RTEN GDU, but in the open teachings.

Even bodhisattva teaching, open teaching. The first two you can find. But the third one you cannot.

First two are bodhisattva teaching, but not secret bodhisattva teaching. BLO DE CHEN PAS NGOR SKYES PA MED PA'I SANGS RGAGS LA DE'I RTEN STONG NYID NGES KYI YOD CHEN GYI BLO NYUG SEMS DE CHEN GYI NGOR SKYES PA'I MYONG YUL DE BA CHEN PO ZHIG In the higher teaching, in the secret teachings, the state of mind that is seeing kongshin, is NYUG SEMS DE CHEN. Say NYUG SEMS DE CHEN NYUG SEMS DE CHEN So, you are drilling down, mountains are falling, tsunami is coming, sun is burning, the wind is coming, the mirage is coming, the fire smoke is coming, the spark is coming, the flame is coming, the white comes, the red comes, the black comes.

And the mind is going like this. And then crystal, okay? Ding.

Who did the ding? You touch crystal. That state of mind is called NYUG SEMS. And it's a very difficult word. NYUG SEMS means the part of you which has lived forever and will live forever. The part of you which has lived since forever and will live in the future forever is called core mind, something like that. Your core, your soul.

That's called NYUG SEMS. And its nature is bliss. Its nature is happiness. Its nature is joy.

If you die and you go, the last thing left, the last piece of life, the last spark of life which never goes out ever is NYUG SEMS, your joy. Got it? Which sees emptiness.

NYUG SEMS DE BA CHEN PO'I NGOR SKYES PA'I MYONG YUL DE BA CHEN PO'I ZHES DE BA CHEN PO'I YOD ZHIG GI STONG NYID NGES PAR BYAS PA YIN So for that, bodhisattvas have two possibilities. There can be bodhisattva who didn't get permission to study secret teaching, or there can be bodhisattva who did get permission. Which are you?

You're getting secret teaching right now. You must be the second kind. I think so.

Okay. You want more? Okay.

DE GSUM BYUNG NA NGAG GI DE STONG BYA BA TZANG ZHING MYONG YUL DE BA NYID RGYUD DE'O MA NANG YOD PA'I DE'I CHUG DGOS NANGS RGYAS LA BRTZO BA'I LAS DE'I NGOS CHUG DGOS NGA RGYAS RDZOGS PA'I Okay. So those are the first three of the four inside the crystal. Everything looks empty to me.

And that's why I talk about husband, phantom husband. It's a very good time to practice emptiness. No, really.

What's the definition of nirvana?

[Speaker 2]
What's nirvana?

[Speaker 1]
Yeah. Permanent ending of negative emotion because you saw kong shing. And that's the only way.

So the husband, phantom husband is not a bad example. It's the best example. When you don't get mad at phantom husband, you reach nirvana.

That's the definition of nirvana. Because you understood emptiness. Okay, got it?

So it's not a stupid example. It's the only real example. Forget all the philosophy.

When you reach nirvana, you will reach an in the kitchen with your phantom husband. Okay, anyway. So those three.

Everything appears empty. I take it as empty. And my state of mind is that joy, deep joy, which has always been part of me.

When you take away all the other things, my skin dies, my meat dies, my blood dies, my eyes die, my ears die. What's left? After white light, red light, black light, what's left of you is called happy mind that sees emptiness.

And you are nothing more than that. And you never lose that. You can put an atom bomb in your pocket, blow up.

That mind will stay. That mind won't go anywhere. Deep happiness sees kongshin.

Everybody has it. Those first three. So, we have to go deeper.

We have ten minutes. How many groups of tantra are there? There are four.

There are four groups of tantra. There are four systems of tantra. Okay.

What's the difference between them? The lower ones are more external rituals. Ding, ding, ding, ding, ding, bong, bong, bong, bong, bong, boing, boing, boing.

Okay. These are lower tantra. You wear a big hat.

Everybody knows you're doing tantra. Anyway, I won't get in trouble. In the higher tantra, you are secret.

Nobody knows. You don't have big hat. You are not ringing bell.

Everything is secret. Like tantric people are supposed to do things with their left hand. In our tradition, in our system, Pabongka's system, Tsongkapa's system, you're supposed to do things with your left hand.

If you reach for coffee, you reach with your left hand. And everybody knows. The secret people know.

Oh, Geshe-la reached for coffee with his left hand. His right hand is closer. But he reached with the left hand.

Ha ha ha. That's higher school. Everything is cool.

Everything is like nobody knows what you're doing. Just Buddha knows. Got it?

So, in the lower three systems of tantra, they have the third quality inside the crystal. They have the first three. They have the first three.

Which is what? Emptiness appears. Take it as emptiness.

Perceiving with bliss. Perceiving with happiness. The lower secret schools have the first three, but what's he going to say?

Yeah, they don't have number four. Only the highest school of Tantra has number four. What's number four?

Yeah, DE SNGA'O, or aham. Aham. That's me.

I'm that. What? I'm the missing phantom who didn't do anything.

Got it? That's me. I want to be that.

I'm jumping off the subway. I want to be that. I want that to be me.

I want to be the thing which can free all people. I have a Christian friend, and they said to me, oh, you don't believe in God. And I said, it's not true.

I believe there's a God. Then they said, what is God like? Some people think big white beard, lives in the sky.

You know? I don't know. Then they said, what do you think is God?

I think God is seeds. God is seeds. You see?

For me, truth, all things come from seeds. That's God. Truth is God.

You see what I mean? That runs the whole world. It doesn't have two arms and two legs.

It's truth. Everything comes from seeds. For me, this is God.

Then they said, oh, you don't believe in God. If you believe that, you don't believe in God. I said, no, I do believe it.

Then they said a very interesting question. So is that a person? Is dependent origination a person?

Is emptiness a person? In Buddhism we say, yeah, Buddha is that. That's part of Buddha.

That's the Dharmakaya. That's the essence body. That's the emptiness body.

That's 25% of a Buddha. All right? Got it?

The fact that if you do something nice, something nice will come to you is 25% of a Buddha. Got it? Got it?

So it's not strange to say, I am that. I want to be that. What?

I want to be the truth. I want to have a body that's made of that. I don't want, this is not too efficient.

This rental car is a lousy. This is a budget rental car. I want this one made of skin.

I want the one that's made of the fact that good people get good things. I want that body. What's that expensive car the guy has?

No, the one in Beijing. There was a Maybach also. Maserati.

What was the Maserati? No, the little one. That's so uncomfortable.

Maserati. I want a Maserati. I don't want a body made of blood and meat and bone.

I want a body made of truth. What is truth? If you do good things to other people, good things will come back to you.

I want that body. DANG NA'O My new me is that one. Okay?

Got it? Is it a person? It can be.

It can be. It can be not a person, but it can be a person also. And from that 25% truth body, you can put the other bodies.

You know, like the body in the paradise. Okay? Got it?

You can build a Buddha's body from that one. In the Jinkan Ding, in Kamalashila number two, Buddha will say, the marks and signs that make you a Buddha don't exist. He will say that.

This time, if we don't die before. He will say that. He will say that.

So there are 32 marks and signs, and 80 marks, right? Of a Buddha. 112 parts of a Buddha.

The famous book which teaches those 112 things you get when you become a Buddha was written by Maitreya. And who was his secretary? Asanga.

Maitreya wrote the book. He spoke the book. Asanga wrote it down.

So during Kamalashila, I'm going to teach you the 112. We'll do the 112 from the book of Maitreya. But those are outside signs.

Inside is the emptiness body. Okay, got it? Okay, here we go.

We're not finished with her question yet. SNGA RGYAL SBYOR PA DGOS You have to think, that's me. DE'I BYUNG NA CHUG KUN LAM GYI GYIG NAS TZAM BAR YIN If you do it, then you have succeeded in turning death into the subway, jumping off into become Buddha.

Then you were able to jump off the subway. If you can do it. Okay, got it?

DE'I BYUNG NA CHUG KUN LAM GYI GYIG NAS TZAM BAR YIN SNGA RGYAL SBYOR PA DGOS SNGA RGYAL SBYOR PA DGOS DE'I BYUNG NA CHUG KUN LAM GYI GYI GYIG NAS TZAM BAR YIN That's all. We'll stop there. It gets more complicated.

Okay, yeah. Good question. Thank you.