«Дар освобождения», курс 29 «Большой побег», занятие 3

[Speaker 1]
Okay, so please get ready to meditate. Don't forget our goal is to try to do parts three and four of the lion's dance, which we haven't done before. This morning we're just going to do one and two, okay?

We did one yesterday. So, and it gets longer and longer and that's good, that's a good thing. Then we maybe get up to an hour, right?

Alright, so here we go. Turn off your cell phone, please. If you're not sure what's the off button, we have people who can take care of that.

Scott's really good at it. Good morning, Mr. Dunn. We should give him a hand, I think.

There's a movie about Mr. Roberts? I saw the preview, it's coming out, but it's just like he's the nicest guy anyone ever met. And he reminds me of Mr. Roberts. Rogers, sorry, that was after my time. Okay. Alright, let's go.

Blow your nose, if you haven't. Good. Okay, here we go.

So in this meditation, we go straight to the sound of something in the room. Of course, nobody here is going to make any movements at all, but maybe the air conditioner or the traffic going by outside. We'll spend 10 breaths there.

If it's a weekend, you have extra time, you can do 20 breaths. The goal of the desire realm level is just to glue your mind to that object. So how long can you maintain contact with that object?

As you get better at it, and the contact becomes almost constant, then the goal is to relax into it, so that there's not so much effort to stay glued to the air conditioning sound. But in the beginning, it's how many of the 10 breaths can you stay on the object. Now the air conditioner becomes a gac cha.

You push it away, because you want to go deeper, and you go to the sound of your heart, or the feeling of your heart beating. First level of the world of beauty. We now pass into the chamber of the heart, and the heart is beating around us, and we leave behind the external awareness of the heart.

Now we're inside the heart. So the gac cha now is an external view of the heart, and we push it away, and we go deeper inside the chamber of the heart. Now we go deeper, drill down deeper, third level of the world of beauty, and we distance ourselves inside our heart from the beating of the heart.

It seems a little farther away, and we seem not so connected to it, but we're aware of it at a distance in the center of the heart. Now in that distant heartbeat, we imagine a tiny crystal of sugar or diamond, and we go smaller, smaller, smaller, smaller, smaller, and we squeeze into that space. But once we enter the space, it's more like another chamber within the chamber, comfortable space to meditate in.

But don't lose the feeling of a single tiny, tiny, tiny crystal of sugar or diamond. And now inside the crystal of diamond or sugar, we imagine a vast sea, bigger than the Pacific Ocean, stretching far, far, far, left and right, to the horizon and beyond. And then to get our mind to expand, we drop a pebble in the middle of the ocean, which has a very, very mirror-like surface, very, very calm.

And then we follow the ripples out beyond the horizon. Then we pinpoint the center of our awareness. For me, I like to imagine it's in a dark space at the very center of my mind.

And then I turn on the light, and awareness expands out like a ball, and it passes our sky, passes our sun, passes our planets, and continues on in a huge globe throughout the universe. And as it goes, it meets other globes, other spheres of other people's awareness as they're meditating in other places. And it keeps expanding further and further, even though I'm still inside the crystal.

Now I simply turn off my mind. If thoughts and feelings appear, I block them actively. Total silence.

And now keep the mind turned off, but if thoughts come through, just let them flow through. Don't attach to them. Don't try to stop them.

Stay even more silent. Now we're ready for emptiness meditation. And please think of one of the teachers in your life and bring them to sit in front of you.

Now please think of how you first met them. What was the... It seems like an accidental meeting or coincidence.

Events brought you together. I'm thinking of an influential teacher when I was about 12. And so I was assigned by the school to their class, and I walked in the class and I met them.

They came from their home and they were educated at a certain college. All the forces, all the events that brought us together for our first meeting. And then cancel those thoughts.

Cancel that train of thought. Try to see that the first time you saw them, they were coming from seeds in your own mind. And yes, perhaps you were assigned to their class or they were educated in a certain college and came to the school, but you also created those things.

It all could come from you. There's no teacher who was not pouring out of your own mind. And there's nothing you can see in your teacher that's not coming from you.

Now let's go on an imaginary trip to my past life. When did I plant the seeds to meet this teacher, to create this teacher? Choose a country.

Choose a time in history. Could be yesterday, could be... well, it'd have to be before you met them.

Choose a time in history, choose a country. Choose a personality that you were, man or woman. What was your job?

How did you dress? Who was in your family? Create an identity in the past life, which is imagined.

And then be creative and create some events in that life when you were kind to other people and you created the seeds to see your teacher and their beautiful qualities that help you in this life. Be creative, have fun. Don't get distracted.

Keep the story going in more and more detail. We'll be quiet for about five minutes. Now come back to the center of your mind.

See a small group of seeds. Maybe, I like five, six seeds, silver color, look like eggs. And those are the beautiful seeds that you planted many years ago.

And one of them begins to crack open and an image of your teacher, like a small statue made of light, comes out. And that small image has this beautiful quality, which is the same as the quality you had in your past life. And for me, it goes from the center of my head to the back of my forehead and then it passes out and it sort of softly hovers over my teacher and then it comes down around my teacher and creates this quality that I see.

The quality is coming from me. So, follow that process of small images of light coming out of the seeds in your mind and actually creating the beautiful qualities that you admire in your teacher. Someday, you'll be able to see them, really, just before you see emptiness directly, maybe one or two hours before that.

At the end of the five paths, path of preparation, you will actually see the seeds opening into these images and creating things in front of you. Now we're going to do the second round. It's only a few minutes and we're going to come back out of this emptiness meditation and this meditation on seeds and we're going to come back to the heartbeat.

We don't come back to the air conditioner. By tradition, in the second round, we just come back to the heartbeat. So, please imagine that vast mind as big as space and it is returning to the center of your mind and then the ripples on the ocean inside the crystal, as wide as the Pacific, are returning to the center.

The amount of time you spend as you go down should be about half of what you spend going up. I'm sorry, I missed one, two steps. We should have started at the mind turned off but thoughts passing through.

So let's go back and come down properly. Level eight, the mind's turned off and the thoughts are floating through the mind and we're not disturbing them. And now down to the seventh level, seventh floor of the elevator and thoughts are coming through but we're blocking them.

This level is very tempting to stay there. It feels good. It's not good karma.

It's not a good seed. It's just a tool. Now to the ocean and the ripples come, sorry, now to the space and the mind returning to the center from all of space and now the ripples returning on the ocean to the center and now return to the awareness of the crystal.

Tiny, tiny crystal of white in the center of your mind. Try not to move. Now return to the heartbeat at a distance in the center of your mind.

Now return to the sensation of being within the chamber of the heart and it's beating around you. No awareness of the outside world. Now return to your body and you are feeling your heartbeat.

Now mark, watch three long breaths, three long exhales. Each time you exhale imagine you are sharing the wisdom of this meditation with others in this world. Three long exhales Don't open your eyes yet.

Don't move yet. And then slowly you can open your eyes. Take a stretch.

Nice. You were very quiet. Feel Rua?

Is there Rua? German. Yeah.

Okay. Questions? Any questions?

Drink something, okay? Drink water.

[Speaker 2]
Thank you, Lama, for teaching and continuing to go over this with us again and again. I've had a question from the beginning and it's probably a subtlety and I'm just not catching it. You may have addressed it before.

But for me, when we drop the stone in the lake or the ocean and the ripples go out, it's infinite. And my awareness travels with that. So what is the difference between that and the awareness with the light going out?

Because to me, I don't pick up the difference.

[Speaker 1]
Good. In Tibetan it's nam kha thay and nam she thay. So the first one is, just for me, you know, having tried it many times, one is more horizontal.

So I'm not on a... I'm not going to a whole universe. I'm just going to the edges of the universe and it's easier to imagine an ocean.

An ocean is physical and these are supposed to be non-physical, right? But it's just a trick to get your mind to spread. So that's the only difference for me.

But I can... I'll check the text and I'll see if there's some other detail there. But for me, it's horizontal to get my mind wide and then to get it wider.

It's hard for me to go directly to a ball. And during the ball, it really helps me to imagine that I'm overlapping other people's balls and it feels more nice. Is it true, by the way, that this meditation is...

doesn't plant any good seeds? I mean, it's supposed to be neutral, right? The good seeds come at level nine, right?

Are there any good seeds from the eight? That's the question. Yeah, you're developing focus.

But mainly, what kind of seeds you get from the eight depends on your motivation. Why are you doing this meditation? What do you want to achieve?

So, you can do the whole eight levels as a dry scientific exercise, psychological exercise, right? Hinayana exercise. Or you can, from the beginning, say, this is going to help me see emptiness directly.

And then I can be on all those planets and help people. Okay? So, it depends on you, how you go.

I'll check the text. The classic texts on the lion's dance don't go into the nature of those eight. And some texts tend to favor the formless realm and some texts favor the form realm.

So, I got it from two different sources. So, I'll check. There's a 150-page document of notes that I made, if you're interested.

They're mostly in Tibetan, but maybe some of the translators. But I did about 150 pages of research for this meditation. And it's from many sutras in the later texts.

So, I'll go check. Because I was curious also, you know, what's the difference between those two. And I'll check again.

Okay? I'll do it right now. Just for fun.

So... I'll send those notes to Tim, maybe. If you're interested.

Some of it's translated, not much. Sorry? Can I?

Yeah. How about right now? There's no time like the present.

So, Nick, Ben, Adam, Word, Utpala, Stanley, Allison, Seiji, right? Sugeng. He's going to wonder what the heck it is.

Jigme. Phil. Tim.

Gajigme. Chendong. Okay.

Jasmine. Forget that. Okay.

You won't be able to read it. Notes to Alliance. Updated about a couple of days ago.

Okay. I should have sent it to Kelsey. Who?

Yamima. I don't think I have her email, but you can send it to her. Who?

Yamima. Who? Oh, Gomi.

Wait. Okay. Stop.

You got to share it. All right. Let's see the notes I made.

And we'll take a pee-pee break in about five minutes. Sugme. Namshe.

Namkatha. Okay. Here's the explanation of...

And I did do some of it in English, so it is useful to have. This is from Tsongkhapa. And it's in his commentary to Maitreya, to Asanga's Jewel of Realizations.

Abhisama Alankara. But he wrote this very young, and it's massive. It's over a thousand pages.

So it's a little... People say it's not as polished as his later work, like Gombharab. So, okay.

Okay, so here's his description of infinite space and infinite consciousness. Sugme shila nam kathay kye je ni. There are four formless realm levels.

The first one is called infinite space. Sugdang thogpay dushe rarpar thong ne. At this point, there's a gag ja, which is sugdang thogpay dushe.

Sug means physical form, especially visible, but physical. Physicality. Thogpay dushe means conceptions of physicality, concreteness.

Conceptions of concreteness and conceptions of physicality. Dushe. Rarpar thong ne.

You reject it. It becomes a gag ja. So the last level of the four realm meditations, which was what?

The crystal, okay. That you... And this is how you move up to the eight, right?

What's it called? That process of rejection and moving on? Shirak in nam pa chen.

Shirak in nam pa chen. So, the way Tsongkhapa describes the ocean is that you are rejecting physicality itself and concreteness, okay? Rarpar thong ne.

You perceive it now as something too noisy. Dushe de yang yang du nam pa shik ching nam ka thay so nyam pe dushe yang de yang du gom pa So, you try to break down the physicality. You try to break it down.

Shikpa means break it down. Dissolve it. Nam pa shikpa.

Over and over. So, the implication is that conceptions of physicality will keep arising and you attack them. Ching nam ka thay so.

Then you imagine, you try to imagine something which is infinite and has no edges, okay? Nam ka thay so nyam pe dushe yang de yang du gom pa chen ne che pe And you keep struggling to keep your thoughts on the infinite as opposed to something concrete. Dushe yang de yang du gom pa che pe ngu shi du su deng ngun tu gyur mi sem tsultrim pa tsultrim den dang che po And then when you get to...

That's the moving into the endless space, okay? That's the transition. That's his description of the transition from the form realm.

Then ngu shi du su, when you reach the main stage of that first formless realm meditation, we call main stage, you're settled in the ocean and the ripples are going. That's called main stage. It's no longer a comparison to the previous stage, you see?

So the transition is done by comparison. And then you move into the main stage where you stay in the infiniteness, okay? ngun du gyur pa sem tse chik pa And you try not to think about other things.

Single-pointed ekagra, sem tse chik. tsultrim den dang che po What's that mean, tsultrim den? This should be married to your main consciousness.

Tsultrim den, nga, right? Five kinds of tsultrim den. So you should marry this kind of destruction of concepts of physicality.

That feeling, the ripples going out should be married to your consciousness, meaning you don't think about other things, okay? And there's five ways in which they're married and that's a long story. You can ask Nick.

Before I answer your question, let me finish the second level which is endless awareness, okay? So how does that differ from this level? Here's, we go back to Tsongkhapa, okay?

nam she thay kye che ni Do you guys want to know what endless awareness is? And in the study of the formless realms they are called kye che which means ayatana in Sanskrit. And it just means, it's a common word in Abhidharma for the twelve objects and senses.

But here it has a different meaning. The four formless realms are referred to as ayatana also. And that word kye che means so when I was a kid, we were Boy Scouts, right?

And we used to go camping every month in the desert. And one time we went to a Boy Scout jamboree. All the troops from the whole state meet together at the Verde River and there were cottonwood trees and they produced little balls of cotton.

So I remember we were standing there and we were like, I wonder what happens if you light this stuff. And this is Boy Scouts, you know. I won't tell you the bad things we did.

Then we had a match and we, or a flint I think, and we had a flint and we struck it and the spark hit the cottonwood balls and it went, like fifty feet out and everything started to burn. And in one second, and that's kye che, that's the meaning of ayatana, okay? It means instant magnification, instant, what do you call it?

Multiplication is the meaning of the word ayatana, okay? So the four formless realm levels are also given this name. Okay, like that.

It was exciting. All the other Boy Scout troops came and practiced putting out fire. So, nam shey thay kye che ni, nam kha thay so nyam pe, yi che de ni, gak ja de ne.

Then he uses the word gak ja, okay? He says gak ja. Now what's the gak ja, he says.

Tsongkhapa's asking. When you reach the, when you reach the ball in space, what's the gak ja? Yeah, nice, nice.

The limitation of a horizontal infinity. Okay, then that becomes the gak ja and he uses the word gak ja, okay? Gak jar te means now you regard that, te means tawa, to view.

You regard that as what you are rejecting because you want to go deeper, okay? Thay so nyam pe, yi che de ni. So the focusing on the ripples now becomes undesirable and you reject it because you want to go deeper, okay?

It's too limited, as Tim very correctly said. Yi che de ni, thay so nyam tu. And he really wraps it up.

He says, okay, this is deeper, okay? The state of mind which was focusing on the ripples now becomes the object of the state of mind. So the feeling of infinity now becomes the object rather than the ripples, okay?

So he ties it to the last stage, okay? Okay, got it? You expand the feeling without the ocean.

Yi che means attention on an object, glued to an object, yi la chepa. And so that now becomes the object. The feeling you had about the ocean now becomes the object and you move up, you move deeper, okay?

Got it? Thay so nyam tu, yi la chepa. And now you're thinking about how infinite your thoughts are of the ripples.

You got it? But you reject the ripples, okay? Wow, my mind is so infinite.

Okay, and then you go to the ball, okay? This is how Tsongkhapa describes the transition. Ngun du gyur pa.

And you stay there. Ngun du gyur pa. You bring that state of mind to your mind and you stay there.

Okay, got it? So that's Tsongkhapa's answer to your question. Yeah, that's cool.

I mean, I would do all this, but we don't have time to do 150 pages. But it's all awesome, you know, which means we need more translators. That book by Gyaltsab J really needs a translator.

KJJ. And we need... the cause for the effect.

Because unfortunately translators tend to eat. They eat more than other people. I think it's the mental stress.

I'm not going to tell him about the coffee expenses. That's pretty major. Okay, let's take a pee-pee break.

When we come back, let's continue. Just for fun, to take kind of a mental break, let's do some more Lam Rim meditation guide training. Okay, six more idim.

What's idim? Idea images, okay? Six more images to trigger your thoughts about the Lam Rim.

Okay? Learning the review of the Lam Rim. Okay, go.

I think we're on idim number seven. I had two questions about this Lam Rim meditation guide training program. Because it's going to take eight retreats to review all of the idims.

Because there are 500. And we can only finish about 60 this week if we do it pretty steadily. So, someone asked me, what if I cannot come to the next retreat which is in Guadalajara, or I can't come to the next one after that which is at Diamond Mountain, or the next one after that which is at Thailand.

What if I cannot come to the next eight retreats? We'll make some, we got to talk with Tim, me, Jasmine, Jigme, we got to talk about it, okay? How to catch people up if they can't come to all those eight retreats, okay?

We got to talk about it. I don't know. We'll do something.

Don't worry, okay? Don't stress about it. We'll figure out something.

But it probably won't be from me, okay? So, you won't get it. In English we say, from the horse's mouth.

You won't get it directly. It will be indirectly. It won't be the person who taught it.

You know what I mean? So, it won't be as good. No, because I spent 30 years on the Lamrim with my teacher.

I spent 30 years on this book with my teacher. So, you won't get that depth. But, it's up to you.

We can make some kind of other training, okay? But that's up to you. Okay.

Item number seven is... This is actually the... Do you know what this is?

No, not Bodobuddha. This is the Bodhi tree at Bodh Gaya. This is the tree...

The Buddha got enlightened under this tree. Okay. And what's the concept you're supposed to remember when you see this photo for the next 20 years?

What's the idea from the Lamrim that you're supposed to think about when you see this photo? Yeah. The second quality of a good meditation place is that somebody blessed it by practicing hard there, which is really lucky because at Diamond Mountain we have about...

How many cabins? 27 loaded cabins because people have struggled through three-year retreat there, a hard three-year retreat. And so, there's a lot of blessing in those cottages.

Okay. But in general, when you're choosing a meditation place... And by the way, these traditional Lamrim presentations on a good meditation place were originally meant for a retreat place.

You see? It's not talking about apartments. Okay.

But we have to... In the modern world, we're talking about your apartment. And so, you know, in general, if you can...

It's hard to buy an apartment of someone who did a three-year retreat because they usually can't afford apartments. But anyway, any chance you get to meditate in a place where someone has blessed it by practicing before, then that's good. Okay.

And by the way, there's also a little side thing that if there's been some fight in that place, if someone's been murdered or there was a bad marriage and people were screaming at each other in that apartment before you moved in, you should try to avoid that kind of place. Okay. If you're a good meditator, it's not going to stop you.

But if you... It could have bad vibrations. Okay.

So you should avoid places with negative vibrations. Okay. Okay.

That's the second quality of the place. What was the first quality? Yeah, safe and good resources.

By the way, traditionally, when they explain good resources, you know, obviously we can think of someone to bring you groceries. You know, the bears are not climbing through the window anymore. And, you know, you have someone to come fix your water pump when it breaks and things like that.

Someone to bring you propane. You have all those support system, right? So that's...

But there's a deeper support system in the scriptures. Okay. Which is why we're going over these photographs together.

And that's cultural. Okay. Does your culture support doing retreat?

You know, when you tell your boss... Like, I was... When I was in the diamond business, my boss asked me to open an office in Thailand, in Bangkok, to buy colored stumps.

And I didn't know a single person there. And so I went... I went there, and I'm sitting in the hotel, I don't know what to do.

I don't know anything about the laws. I don't know anything about business there. And I went to the good hotel restaurant, and I watched which waitress can do twelve orders at once without getting stressed out.

And then I offered them a job. And I got really good people. And that office reached twenty million in about two years.

And... But I had one problem. They would show up late to work every day.

And there was no pattern. You know, like somebody be on time for four days, and then suddenly they're very late. And I'm like, finally I had a meeting, and you know, I'm like, what's going on, you know?

They said, well, everybody in Thailand does that. And I'm, you know, you got to be careful when you're in foreign country. When my Israeli boss came to America, he said, is gopher day a big holiday?

Am I supposed to give people off on, what's it called? Groundhog Day. And we said, oh yeah, that's a big holiday.

We, everyone takes that day off. That didn't last very long. so I was afraid they were going to do this to me, because of karma.

And, I said, why are you guys late? They said, we can't come to the office until the monks come to get breakfast. You see?

So they prepare meal for the monks who come with their bull to the house. And they said, we can't control it. Sometimes they wake up early, sometimes they don't.

And we can't leave the house until the monks come. So that's a culture that respects meditation, respects retreat. You can get sponsors, you can get help.

People will come and fix your pump for free. Stuff like that. So in general, the first quality of the meditation place in the Lam Rim includes cultural support, emotional support from your culture.

And we don't have it in the United States. I think in China, in Chinese speaking countries, you have it more. It'll grow here.

We have to grow it. All right, item number eight. Third quality of the place, and thank you for making such nice slides.

It should be comfortable and healthy, okay? I've meditated like in Ireland. I did a retreat in Ireland and it was all full of mold.

You know, like smell bad and everything's green. And it was hard to breathe. It was hard to meditate, okay?

And so try to choose a place which is healthy and clean. And in the Lam Rim, on this one, they emphasize temperature. The temperature of the room that you meditate in should be comfortable to you.

Okay? So like Scott and Orit have these wars. Orit doesn't like air conditioning, Scott does.

Maybe, I don't know, Tuesday she gets no air conditioning, Wednesday there is. But it should be comfortable for you. That's why I chose the photo.

How you're going to remember this photo when we get to 500 photos is behind the window you can see some snow. Okay? And she's snugly in her t-shirt.

Get it? So it's okay if the outside is cold or polluted or too hot. But you should be snugly.

For you it should be like, ah, this is perfect. Okay? That's the photo I tried to pick, something like that.

So it doesn't mean you can't do retreat in a cold place. But the room should be warm and healthy. You shouldn't be meditating on a cold floor, things like that.

Okay? The room should be comfortable. And that goes back to the first one, resources.

Okay? No oil company in the US is going to give you free heating. Okay?

Not yet. Okay? And I say, if you're going to be a serious meditator, serious practitioner, you should have a job, you should have an income.

It doesn't have to be big. But don't put yourself in a situation where you have no income and you're struggling all the time. Or you are feeding off of other people's income.

It's not fair to the other people. Okay? There was a time at this place when you had to lock your refrigerator if somebody came over.

Or cover your couch with books or something, because they would move in. So, you shouldn't do that. Okay?

You should have a small or big income. You should have a growing income if you're using karma. And then, you know, don't bother other people.

Make your own way. I left my mom's house when I was 16. I never went back.

And I never took a dollar from her after that. Anybody can get work. Okay?

Just do it. Okay. IDIM number nine.

Someone told me I'm living in Bui, I can't get work. Then I did a research online, there's something like six million people in Arizona are doing work online. So, I sent them this website.

Okay. IDIM number nine. Yeah, there's a very big tradition in the Lam Rim that it's better if you have friends who are meditating.

Okay? They don't have to meditate together. But, you know, if you can talk, it's like yoga, you know.

If all your friends are doing yoga, even just in their own home, it's easier to do yoga. Because when you meet them, you talk about yoga, you complain together about yoga. You talk about yoga teachers to avoid whose name starts with a K.

And... I'm still thinking how to get out of the yoga class today. I think I have a very important meeting.

Anyway, if your friends are also meditating, then you will talk about it together, you will, you know, they will support you. That's why I put this photo, okay? It means they are supporting each other, okay?

Back to back. It means hang out with people who are meditators, get friends who are meditators. Then you can also experiment together, you know.

You can say, is this working for you? And the guy says, no. And what do you do when you get tight chest, you know?

Diamond Mountain is a really rich place to learn about tight chest, anxiety during meditation. You can hear 50 different opinions, you know. Some people say rub butter here.

Some people say eat lots of popcorn. And it helps, okay? So it helps to have a community of people who are meditating together.

And that's one of the qualities of a good meditation location is a support group of people who are meditating. Then, I don't know if you remember, those of you who were here for the first retreat nine years ago, but Pabongka told a story that there was a quotation from a Lama. It might be the Buddha, but he said, go into retreat with only your shadow.

Go into retreat with your shadow. And then for a long time people misunderstood it and they said you should be alone. You shouldn't meditate with other people.

And then Pabongka got upset and he said, no, no. It means the opposite. You should have a meditation friends who are always with you like your shadow.

You see? And you should always try to— when you have a chance to meditate in a group with your friends, you should, like shadow. So you shouldn't be separated from friends who are meditating.

Okay? He got upset about that old interpretation. Okay.

Okay, item number ten. Yeah, the fifth quality of a good meditation location is that you should be around people who can give you training. Okay?

People who can teach you. All right? And I think Diamond Mountain is special for that reason.

We have the most people here who have done a traditional three-year retreat in the country, I think, or maybe in the West. So you have a lot of resources here. You have Earl or Connie or John or Vimala or Chinzom or etc.

You have people here who have many years of retreat experience and meditation experience. Okay? So that's one of the decisions you should make about where you live.

When I graduated from college, I had to make a decision where to live. And the plan was to go to Del Mar, California because it has really good surf. And that's where I surfed last week, the whole week.

It's beautiful. It's unbelievable. And then, unfortunately, I met the Buddhist people.

And then, you know, I'm like, and in fact, I even met with the Dalai Lama once during those times, and I'm like, where should I go? And he says, there's a great Lama in America. And I'm like, who's that?

He said, Khenpo Jigme Phuntsok Rinpoche. I'm like, okay, I'm there. Which state?

New Jersey. New Jersey's nickname is armpit of the country because it smells bad. It's all gasoline factories, and it's the worst place to go if you're a surfer.

But you have to go where you're, where you can get teaching, okay? So, that should be a big part of where you decide where to live, is where to meditate. Meditate where there are people who can help you, okay?

That's part of a desirable meditation location, okay? Alright. Those all together, the five qualities of the place are the first condition for good meditation, okay?

I'll repeat it. Those five qualities, the last five pictures are all a subset. They're all part of the first condition for good meditation, okay?

So, condition number one is a conducive place, and it has five qualities, and we finish them, okay? So, now we're going to the second condition, you know, what you need around you to have good meditation, okay? So, first condition has five parts.

We finish them. They mostly relate to the place, okay? Now, mentally, what kind of preparation?

Ready? Item number eleven. I tried to choose a house that looked clean and simple, okay?

And... it's called du chung chok shay. Say du chung.

Chok shay. Du chung. Chok shay.

This comes from Vasubandhu. Stanley's translating them. Abhidharmakosha.

And it comes from the chapter on meditation, okay? If you want to meditate, which is also where breathing meditation comes from, okay? If you want to meditate, if you want to learn to meditate, du chung chok shay.

Two things. Say du chung. Chok shay.

Very, very, very famous for meditators, okay? Du chung means keep your needs few, okay? Keep your desires in control, okay?

Don't worry about having the latest clothing, or the latest car, or things like that. You know, fancy food, expensive, nice coffee. Well, that's an exception.

But in general, if you can keep your life simple, you'll be a better meditator. There are people who can meditate and be wealthy. There's people who have 20 companies and their meditation is good, but it's not normal, okay?

So, for most of us, we should try to keep our life simple. And that includes keeping your living space simple, okay? And not cluttered, okay?

A cluttered living space is a disaster for meditation, okay? And, you know, I go through this thing every every six months. People give me things.

People give me little things, you know? and my house is small, you know? So then they start to push me out of the house, all the things, you know?

And then I I get them all together and I put them— I have a storage room, but now the storage room is full. And you got to keep fighting with things. It's a war, okay?

You got to keep fighting with things. Don't— Scott and Aree's house is very good for meditation. I really admire it.

I don't know. I think they're just too busy to put anything in their house. But it's simple.

It's clean. It looks like this. There's no stuff at all.

There's no stacks of papers. There's no magazines. There's no junk.

Even Dharma junk, right? Like too many Buddhas on the shelf. Okay?

So, keep it simple. All right? If you have beautiful Buddhas, beautiful paintings, rotate them.

The custom in the monastery is to rotate them. Keep one up for one month, then put it in storage. Then put the second one up.

But only one in the room. Don't put fifty Buddhas in the room because you won't look at them. Okay?

If there's just one, it draws your attention like an art gallery, right? So, keep your place simple. A cluttered space to me means this person can't meditate or this person is not meditating.

Okay? Most likely. Very likely.

Okay? So, keep your wants, keep your desires in control. Okay?

You don't have time to meditate and, you know, spend a lot of time choosing the best fancy car and trying to get the money together to get it. You don't have time to do both. You have to make choices.

Okay? Alright. Next one and we're done for this class.

What's this one all about and why did I choose this picture? Yeah! There's nothing more comfortable than a pair of old jeans and there's nothing more uncomfortable than a new pair of jeans.

Okay? In my opinion. So, enjoy the things you have.

Okay? Like, take your old jeans out and kiss them and say, I love you and you're going to be here forever and don't worry, I'm not bringing any new jeans. Okay?

We'll be together for a long time. Okay? And learn to be grateful for what you have and learn to enjoy what you have.

So, that's the second part of DOD CHUNG CHOG SHES. CHOG SHES means enjoy the things you have and be contented and grateful with them. Okay?

So, for me it means every six months I have to go through my clothes. I have to throw out things I'm not wearing. Shoes are really bad.

They love to stay in your closet. They don't want to leave. They're like roaches, you know.

And you got to be tough with them. Okay? And in America we have these stores that accept donations of clothing for poor people and, you know, take them every six months.

Take them out. Okay? But the emphasis for meditation condition number three is really, to me, it's enjoyment.

You know, enjoy the things you have. Treasure them. Be grateful.

Be contented. Learn to be contented with what you have. So, I will, people give me yoga t-shirts over and over and I give most of them to the Goodwill store for the poor people.

Maybe one out of ten I will keep. But I have to keep getting them out of my house. It's a big struggle.

And I take my favorite one and then I wear it for like seven, eight years, you know. And I enjoy it. You see what I mean?

So, it's a kind of enjoyment. It's a kind of pleasure in something you are friends with, your old jeans. And have a relationship with them and the things in your house.

Okay? Like, get some beautiful things that are simple and elegant and then don't let other things attack your house and that will make your meditation better. Okay?

Cool? So, that's the second set of six. Remember the goal is you are sitting with Jasmine when she is taking applications for the teacher training Lam Rim meditation and she is showing you photographs and she is like, what's this?

Okay? So, that's your problem. You also have to choose somebody.

I propose, I have a suggestion for you. Choose somebody to go get the Chinese translation of this Lam Rim and choose someone to go get the English translation of this Lam Rim and ask them to put the page numbers of the idims in the idims. Okay?

So, this condition number three is discussed on a certain page in the translation, the three volume translation. Then, let's put it in the in the training document. So, if you want to know more about this idim, here is the page number of the Chinese and here is the page number of the English.

So, you got to find someone to do that. Okay? Good?

All right. Let's do Lam Rim. Okay, this is a review, okay?

And I'm really happy we're doing it. You're supposed to do it if you teach Lam Rim. But usually I'm too busy.

But we're doing it, so congratulations. All right. We finished, we have half an hour, right Tim?

Half an hour. If you have a desperate PP event, just feel free. Okay, I don't want to cause anyone pain.

So, I'm going to go to Shesok, okay Adam? Z-H-E-S-S-O-G-S Denshi. Z-H-E-S-S-O-G-S-B-Z-H-I Good.

There's a lot of Shesoks, so you're going to have to add the den. B-D-E-N There you go. Okay, we're going to start here.

Those of you who are new, I like to go through the book the old way. Okay? It's boring for the students and it's fun for the teacher.

Okay? So, I go word by word through the book and I prefer to teach it the old way. Okay?

This is thousand years old, how to teach it. Okay? And I'm going to use the Tibetan because I want people to learn it.

I also want the rest of you to be on the translation team next life. So, I'm planting lots of seeds. Okay?

So, don't think I'm just trying to make you suffer. Somebody told me, Geshe-la, more people will come if you don't do the Tibetan. I said, I don't care.

I want the hardcore people. Okay? So, here we go.

,GZHAN SOG DANG ZHIG LEN TZIN GNOD PA CHUNG NYID SU BDE, This BDE means, do you know? GOM BDE. GOM BDE is a practice in Buddhism.

GOM means? Meditation. BDE means?

Mantras. Okay? Doing mantras.

So, the word for mantra is mooning. Like Dawa. The moon.

Not that kind of mooning. But, because the moon is the repeat of the sun. The word for moon in Tibetan is the repeat.

DA means repeat. The honorific word for a husband or wife is BADE DA, BADE MOON. The, your second part, your other half.

Okay? So, anyway, BDE PA means to repeat mantras. Okay?

So, here it means the Buddha, in his first teaching, BDE PA, the DENG SHI. What's that mean? Yeah, he went through it three times.

Okay? And the five guys listening, who's the tiger and her cubs, they reached different levels each time he repeated. One of them reached Arhat, for example.

Khaldinya, who was the king of Kalinka, cutting off Buddha's fingers in the Diamond Cutter Sutra. Okay. KHOR TE DENG SHI CHUNG KHOR GSUNG So, DENG SHI CHUNG KHOR means the, is the name of the first turning of the wheel by the Buddha.

Okay? It's called DENG SHI CHUNG KHOR. Okay?

The teaching, the cycle based on the four truths. Okay? What's the other two called?

Well, if you want to fake it, you can say CHUNG KHOR BAR BAR Yeah, the middle turning. The last one is called the turning of of fine distinctions. The second turning is called the turning about emptiness.

Anyway, DENG PA SHES PA Why do we call them truth? Okay? Why do we call them truth?

The four truths. Okay? And in Buddhism, in Buddhist philosophy, the word truth can mean two things.

Okay? It can mean a statement which is correct. Okay?

Is it true that everything is suffering? For example. And you say yes, that's an axiom or a truth.

Okay? That's the first meaning of truth in Buddhism. But the second meaning of truth in Buddhism is the actual reality.

Okay? Suffering itself. You know, if you twist your ankle in Flagstaff badly.

Okay? That is the first truth. You see what I mean?

It means it's a manifestation of the first truth. But in Buddhism, we call it the truth of suffering. Is Seiji's ankle.

Seiji's ankle is the truth of suffering. Got it? So, truth can be a statement which is true, which is how we use the word in English.

But, it can also refer to the actual thing. Okay? So, the truth of Seiji's ankle right now is the truth of suffering.

Okay? Got it? Now, why do they call it true?

So, Pabongka says, why do we call them the four truths? Why don't we call them the four principles? Or something like that.

Why do we call them the four truths? BPAG PA RNAM GYI JI LTAR ZIG PA BZHIN BSTAN PA Because the only true thing in the universe is what Aryas see. Okay?

Which means everything you see before you're an Arya is in a way false. Okay? You don't see anything right until after you see emptiness directly.

Okay? Nothing. So, the reason for calling them the four truths is kind of radical.

You see? It's not that they are four true things. It's that everything you saw before that was fake.

Okay? Husbands who yell when you didn't do anything. Got it?

Your husband's secret girlfriend when he's ordering you something on Amazon. Got it? These are all fake.

Okay? So, the reason they're called the four truths is deeper than four principles. It means everything you saw before was wrong.

Okay? The Lama that you met on Thanksgiving, you know, because someone invited them, who came in a car, who was born in a... you know, all fake.

Okay? Got it? It's very beautiful, in my opinion.

Okay. PA'I NA DE LTAR GYUR That's why we call them truths. Okay?

Got it? Alright. Now we're going to advance...

Oh, so, you have a little meditation in your... meditations for this class. There's a different book, right?

And... I think there's a lady on the roof meditating. Okay?

She's a businesswoman. By the way, the very first picture you have is many different people, I think. Right?

Why did I put many different people in that photo? It's that bodhicitta experience, when you see emptiness directly. It's to remind you of the faces coming up.

Okay? Now, for Jasmine and Tim and Jingmei, when we're doing the idims, we're going to split them up. Okay?

We're not going to put 16 things in one picture. But, for this class, we are. So, there's 16 different parts to the first picture, and you're going to be meditating on them during your three days of personal retreat.

Okay? So, Geshe-la, are we supposed to do lion stance? Are we supposed to do review of the idims?

Are we supposed to do the new pictures? What's the answer? Don't diamond deal me.

I'm a diamond dealer. Okay? You have to do all three, but we don't have time.

I don't care. You figure it out. Okay?

Ignore the schedule. Sorry. Okay.

No, I mean, try to get as much as you can. Now, part of the wisdom in retreat is to know what you cannot do. Okay?

Like, it's okay with me, and it's smart for a retreater to say, I'm going to focus on the 16 truths for three days. And Geshe-la, with all respect, I'm not going to do the lion stance. I don't have time.

And that's your decision. Okay? That's part of doing a retreat.

The best way to ruin a retreat is to try to do too much. The second best way to ruin a retreat is not to do enough. Okay?

So, you got to judge. Only you can judge when you're going crazy or you're being lazy. Okay?

I can't be in the retreat cabin. Okay? You have to decide, what are you going to focus on?

And you have lots of choices. It's like a, we call it in English, we say a kid in a candy store. It's so fun to watch kids buy candy with their parents.

You know, I need this mom. You know? And then the mom says, okay.

And then they go to the next shelf. Now, I also need this. And the mom's like, wait, you said you need, yeah, but I need both.

They're so cute when they're convincing their parents why they need both kinds. You know? You can't just buy me chocolate.

Who eats this chocolate? Okay. Alright?

So, that's up to you. So actually, the only true thing in your life is the pen. Okay?

And the Lama who's coming from your seeds. Alright? Alright?

Those are the only true things. Okay? Only what the Arya sees is true.

Okay? The rest is mistaken. Okay?

Wrong. There's a debate in Madhyamika. Does a non-Arya ever have a correct perception?

Ever. You know, we study pramana. What's pramana?

Valid perception. And there's a school that says, never. No one sees anything correctly until they see emptiness.

Okay? That's radical. Okay.

DE YANG RGYUN DREN GYI DBANG DU BYAS NA RGYUN DREN is the Tibetan word for INGWO, cause and effect. Okay? RGYUN DREN means cause and effect.

DE YANG RGYUN DREN GYI DBANG DU BYAS NA Now, he's talking about the order in which you teach the four truths. We talked about it yesterday. Which means you forgot it last night.

So, we're going to... Here's where he discusses the question of what's the order of the four truths. You know, which one do you teach first?

He says, RGYUN DREN GYI DBANG DU BYAS NA If you're talking about cause and effect in time, which truth should come first? The source. The source of suffering, which is called in Tibetan, KUN ZUNG.

KUN ZUNG means where everything comes from. KUN means everything, ZUNG means come from. So, he says, KUN ZUNG NGON DU ZUNG DGOS KYANG We should be teaching the source of suffering first.

It should be the first truth. KYANG But... Okay, there's a Tibetan word for but.

DE'IR BDE'I ZHIG GO RIM SDOGS TE SDUG BSNGAL DANG PA NGON DU ZUNG BA'I GNAS NI But teaching it out of order has a GNAS. And that's called MA MA HA LTA MA MA HA LTA in Sanskrit. And Seiji is going to explain it.

Go ahead. Killing point. Okay?

Crucial point. Okay? His book starts out with a very tantric description of killing points.

MA MA HA LTA MA MA came into English as murder, mortuary, mortal. HA LTA came into English through the root HAN which became GAN and is the root for AHIMSA. AHIMSA.

Okay? So, MA MA HA LTA means what's the killing point? It means like if you cut a person here slightly, they will die.

Nobody can save them. I had a friend, Vajrapani Institute, right? He fell...

He went to Hawaii to have a fun life. He's building a house. He fell on a nail here and his wife watched him die because you cannot...

you cannot stop the bleeding here. One point in a human body, you cannot stop the bleeding. Nobody.

A doctor cannot save you. That's called killing point. Okay?

What's the killing point for the... Why are we talking about killing points with the four truths? He says there's a big important idea here called killing point, MA MA HA LTA and it's a big subject in Seiji's text.

When you get it, you'll be happy. DE'IR BSTAN ZHIG GO RIM BDOG STE Why do we mess with the order? BDOG means mess with, turn it around.

Okay? Adams has a lot of BDOGS in his text. His text is about two years of BDOGS.

Not DOBS, BDOGS. Anyway, BDOG means reverse to a... Why do you reverse them?

Okay? BDOG STE, SDUG BSNGAL LDAN PA NGON DU GSUNG BA'I Why do we teach the truth of suffering first? He says NE There's an important point here.

There's a crucial point here. What? RIM BZHIN SDUG BSNGAL LA YIN BYUNG SKYE BA'I PHYIR The whole idea is that in Buddhist practice the first thing that people have to do is realize they're in trouble.

Okay? You can't make any progress in Buddhism until you have a tragedy in your life. Until your mother dies in your arms or...

Okay? Or you get cancer or... Okay?

The first of the five Buddhist paths, SOGS RANG, right? Starts when you have a personal tragedy. Okay?

So, when we teach the four truths we start with something tragic. Okay? Everyone is dying right now in this room also.

There's a poignant sad point in this Lamrim where the Lama says there will be a day when everyone in this room is dead. And it's kind of... when you read it you're like yeah, it happened.

There's nobody left from that teaching. Okay? And it will be with the same here if you don't see emptiness.

Okay? So, anyway... So, first we should teach the truth of suffering because people can...

In the order of practice we want to think about suffering first. PHYIR DANG POR SDUG BSNGAL BRTAN DE We teach suffering first. DE LA YIN ZHUNG MED PAR DE RGYUD DPONG DUS MIN ZHUNG BA'I SONG Here YIN ZHUNG means the mind came out but it's a synonym for NGEN ZHUNG which means renunciation.

Okay? If you don't get the feeling in your heart that you would like to quit this pain, you would like to get out of this pain, you can't practice Buddhism. Okay?

So, that has to come first. Okay? You cannot get the first of the three principle paths.

Okay? Which is... I don't want to have this trouble anymore.

Okay? I'm tired. I don't want to live in a world where my friends die and my wife gets cancer and I don't want to...

I'm tired of it. I don't want to live in a world where I meet irritating people all day. I don't want to be there anymore.

Okay? That's called NGEN ZHUNG. NGEN ZHUNG MED PAR DE RGYUD DPONG DUS MIN ZHUNG BA'I SONG If you don't get tired of the trouble in this life, you will never try to find out what's causing it.

That's called RGYUD DPONG DUS MIN ZHUNG BA'I. You won't look for why it's happening. Okay?

So, if your life is too pleasant, in Buddhism you're considered an unfortunate person. You should have some trouble. Okay?

So, you know, you can all go like, Yeah, Geshe-la, I'm so lucky. I have trouble. BRAL BA LA THOB DUN DANG POR BSKYED NAS DE'I RGYUR LAM NA TSUN PAR RGYUR NA To stop that source, okay?

You're going to have to practice a practice which is called the PHA. Okay? So, that's the logic of the Four Truths.

That's the logic of teaching them out of order as far as cause and effect. Okay? Got it?

We treat— It's effect, cause, effect, cause. It's not cause, effect, cause, effect. Okay?

Got it? All right. DE'I DUL BYED NYAM LENG GI DBANG DU BYED TE ZUNG PA'I The whole presentation of the Four Truths is based on the needs of the students.

Practice. Okay? That's why we teach them in this order.

DE'I ZHIG NI DANG DU LENG GI DBANG RANG BYA RGYU RDZO BA ZHIG YIN Then, another word for Buddhist practice in Buddhist philosophy is called what you should take up and what you should give up. Okay? It's here.

DBANG RANG Okay? Say DBANG RANG. DBANG means what you should stop doing.

RANG means what you should start doing. And that's a synonym in Buddhism for practice, for sadhana. Okay?

This is practice. What should you do and what should you stop doing. RGYU RDZO and the main teaching on that traditionally was the Four Truths.

Okay? How many of them are DBANG and how many of them are LENG? Yeah, two DBANGs give up the first two.

Right? Suffering and its cause. And two LENGS stop the suffering and practice the path to stop it.

Okay? So traditionally, sometimes the Four Truths are taught as two DBANGs and two LENGS. Okay?

Two things you shouldn't be doing and two things you should be doing. Okay? DE YANG RGYAL TSUN BYAMS PA'I RGYUD LA MANG LAS SDUG BSNGAL SHES PAR BYAS NI SDUG BSNGAL GYI RGYU MED PAR BYAS GO PAR SOGS KYI PA'I GSUNG STE Then he quotes RGYAL TSUN BYAMS PA Maitreya.

Okay? Mr. Love. You heard about it from the story of the dog.

Okay? That's, yeah. Mr. Love. BYAMS PA. Maitreya. Okay?

So he's going to quote Maitreya and this is where he starts to explain the relationship we should have with each of the four truths. Okay? What should I be doing to truth number one?

What should I be doing to truth number two? What should I be doing to truth number three? That tradition started with Maitreya.

Okay? Explaining it that way started with Maitreya. In what book?

Gyu Lama. Uttara Tantra. Okay?

Uttara Tantra. One of the five great books of Maitreya brought to this world by a sangha after he had a incident with a dog. Okay?

Got it? And that's called Uttara Tantra but it's not a tantra. Okay?

Tantra in the word Uttara Tantra doesn't mean secret teaching. It means a line. Okay?

Tantra also means line. Okay. Gyu Lama LAS SDUG BSNGAL BSHAD PA BYAS NAS SDUG BSNGAL GYI RGYU MED PAR BYAS PA We have to understand we are suffering and then we have to turn off the water of the source.

DGOS PA SOGS KYI PA'I PA'I means PA'I means an example. Okay? PA'I means an example.

So Maitreya taught our relationship to the four truths with a metaphor. He chose a metaphor. And here's the verse.

Okay? I cut the verse out for you. GNAS NI ZHES BYAR GNAS KYI RGYU NI SPANG BYA LA DER NAS THOB BYAR MED NI BSTAN PAR BYA BA LTAR SDUG BSNGAL RGYU DANG BDE DGOS SPANG DE DE BZHIN LAM ZHES BYAR SPANG BYAR REG PAR BYA ZHING BSTAN PAR BYA Very famous poem.

What should your relationship be to the four truths? Number one, you have to understand you are sick. So what's the metaphor?

Of a sick person. Okay? We are sick people.

But if you don't know you're sick, you will never go to the doctor. Alright? Like if you have a cancer inside of you and you don't know it's there, then you're in big trouble.

Okay? My doctor was lecturing me about kidney disease called the hidden killer because you don't know you have it until you got to start dialysis. You see what I mean?

It doesn't hurt. Nothing's happening. And it will kill you.

Okay? So you got to know what's going on with you. Okay?

GNAS NI ZHES BYA You have to understand you are sick. Which truth? First truth.

First truth of suffering. That should be your relationship to the first truth. Figure it out.

Wake up. Understand what's going on. Okay?

GNAS NI GNAS KYI RGYUR NI SPANG BYA And the cause of the sickness you should SPANG Yeah, let go of it. Okay? Stop it.

Okay? Turn off the ... If you don't like water on the floor in your kitchen, turn off the faucet that's overflowing.

Okay? Okay? Duh!

We just paid ... By the way, some of you helped. We just paid to redo the roof of the temple and the residence where I was trained in New Jersey.

I lived there for twenty ... thirty ... thirty years.

Twenty-five, thirty years. And the roof was leaking. You know?

And ... And we fixed it. So, thank you for your donations.

It's all done. It's beautiful. Maybe you can find a photo, Jigme.

Put it up. Then, you know, I was happy and I thought, Oh, okay. I helped my old monastery.

And then Jigme went to check the work and she wanted to look at my old room and she went in and there's a hole in the roof, you know, or something like that. And ... The wall collapsed or something.

This is this leak in the roof that Rinpoche told me to find that I never found. And I ... And we said, Well, how'd you guys fix it?

They said, We keep the door closed. The roof collapsed. The ceiling collapsed in my old room so they keep the door closed.

Nobody goes in there. Okay? But you have to find where it's leaking.

Okay? If you don't like water on your head then find truth number ... Two.

Okay? Got it? Bhanja.

And stop it. Okay? Fix it.

Okay? That's the first line of who? Maitreya.

Yeah. Second line. DER NAS THOB CHA.

DER NAS means DE BA LA GNAS PA. Because it's poetry, he's crushing the words together. DE BA LA GNAS PA.

What's that mean? Adam. Nick.

DE BA. LA. Yeah.

GNAS. GNAS PA. Stay.

Yeah. Place or stay. So, we want to reach and stay in a place of happiness.

What's that? Which truth? Number three.

It's number three. Okay? Meaning health.

Here DE BA means health. We want to reach a state of health. Okay?

And that's the third truth. Okay? You're healthy.

It means nirvana. Okay? Got it?

We're still continuing with the sick person metaphor. Okay? If you want to get healthy, that's the third truth.

Then guess what you got to do to get be healthy? That's the fourth truth. MEN GNYIS BSTAN PA BYA.

You should... take medicine. Now, there's a word in Tibetan which occurs rarely.

B-S-T-E-N instead of B-R-T-E-N. And the translators know it well. It means rely on a llama or rely on a medicine.

It's only used for two things. Okay? And it's a beautiful word and it's extremely hard to translate and it's one of the first lamrims.

SHIN YIN TEN TSUL How do you TEN on a llama? So, it's interesting that the word is related to the word for taking medicine. Okay?

What your relationship with your teacher is your relationship with your aspirant. Okay? Got it?

Okay, fourth. Take the medicine. Truth number...

Four. The PA. Okay.

SDUG BSNGAL RGYUD DANG DE SGOGS PA DANG DE BZHIN RNAMS So to summarize, says Maitreya, suffering is caused stopping it and the PA. Okay? That's the third line here.

He names the Four Noble Truths. Oops! The Four Arya Truths.

And then he says, then he states your relationship to them in the last line. SHES BYA PANG BYA RIG BYA TEN BYA You should... know it's going on.

Sickness. Suffering. You are dying during this class.

PANG BYA Stop it. Stop. Stop collecting the causes for that.

RIG BYA here means touch it, reach it. What? Good health, which is cessation of pain.

And then TEN BYA You... for God's sake, take the medicine. The medicine is here.

For goodness sake, wake up, take it. It's here. You know?

These beautiful dudes in the translation team have translated it for you. It's there. Take it.

Okay? Like, go, go, go, go. Okay?

That's... Whose advice? My turn.

Okay? So, that's a very famous statement of our relationship to the Four Truths. Okay?

And we'll continue the... next class is...