Погружение в нирвану (2012, Нью-Йорк и Багамы), занятие 2

[Speaker 1]
OK, let's start. So I'm going to do a tabgyu. Tabgyu means when the Lama is late, and they have to do a horse race, to the material.

I'm going to cover your homework for tonight, OK? Because it took me like 8 hours to write it. And, two of the questions are in English, if you can get it from the reading, OK?

So two of the questions you have to suss out on your own. It's the Chinese Nipan, and it's Moksha, and Mukti, and Shanti, and you can figure it out from the reading, OK? Those are just linguistic questions.

I'm going to cover the three questions on your homework which have some meat to them. First one, I don't know about you, but when I was, and by the way, I'll stop in about half an hour, and I have the idea, so let me sit up here, and you've got to ask us questions, OK? It's really disappointing to me when we have a visiting teacher, and you just, what's that?

Doja? Everybody's kappa at the same time. So, you know, ask him what his birthday is, or anything.

OK, Ask some questions for his birthday. If they don't have to. But I was going up, and so we're talking about Nirvana, right?

And the goal of this week, three days here and three days in the Bahamas, and Swadiji will be teaching us in the Bahamas too. By the way, there's still room there, OK, you just have to get there. Some room will open up today, and there's some tents.

The tents are nice, unless it's a typhoon.

[Speaker 2]
There's also gorgeous hotels on the beach.

[Speaker 1]
There's nice hotels around. But I would try to come if you can. It's an amazing place.

It's one of the few working celibate ashrams in the Western world. And it's nice. It's a beautiful place.

It's a good place. You should learn about that place, and you should go for yoga vacations. You know, like you do five days in a row, two yoga classes a day, and you get some good satsangs and chanting and stuff like that.

You can steal their kirtans.

[Speaker 2]
OK.

[Speaker 1]
So, when I was going up, so the point of this week is to address our most serious... Is there air conditioning on? It's amazingly inefficient.

OK, so anyway. The point of this week is that you identify your most, and I identify my, we all identify our most serious kesha, and then we work on it, right? And I wanted to thank, I went to Matt's yoga class today.

He worked really well on my specialty. I guess it was just a coincidence. But he did jealousy and addictions.

Then I figured I had both. By the time he was done, I figured I had both. But I really liked it, and I'm grateful to the yoga teachers, and I'm hoping Swamiji will continue that in the Bahamas.

And maybe some kriyas, or pranayama, that would affect those dosha types. So I'm asking him to help. Because they're really good at it.

Frankly, the Tibetans have it, but those practices were not emphasized, and they were partly lost. You can read them in books, but you don't have monks going around doing a lot of pranayama. So it's kind of a nice marriage that we have.

So I wanted to talk about when I was growing up, there was this perception about nirvana, right? Or the reason they call certain bars a nirvana bar. Or they call bands nirvana.

And the idea is that somehow nirvana is some mindless, blissed-out state, right? And that you kind of meditate for a long time, and then suddenly you slide into nirvana. And you're in this mindless, blissed-out state.

And you kind of disappear. You melt into it. That's kind of a feeling.

And that's why I think they call them nirvana bars, because people do that. And I don't know about you, but I grew up hearing that kind of thing. So I thought I'd like to address that.

In two parts. First of all, is there any historical basis for that idea? Is that just a crazy idea?

Or did it come from someplace real? And then I would say, well, let's start with that. Is there such a thing in Buddhist history?

And then secondly, did anybody object to that idea in Buddhist history? Was there anybody who talked about it? And what was the reaction of the rest of Buddhism?

And there is a thing in the Abhidharma school. So there are four great schools of ancient India. And they are a ladder.

You go up the schools and you get more sophisticated and more correct. But the Buddha taught all four schools. A lot of the ideas of the first school contradict the other schools.

And it goes like that. You see, Buddha himself gave teachings that would contradict me. Because some people would be attracted to school number one.

And they would benefit even though it wasn't a full attainment. And then some people, then they would graduate to school number two, school number three, school number four. So all four schools were taught by my Buddha but three of them are incorrect.

Three and a half of them are incorrect. Technically. But they are useful.

It's a good place to start. So the lowest school is called Jagatmala or Vaibhashika. You can call them Abhidharma school.

Abhidharma means higher knowledge. Abhidharma is a system of ancient India that was sort of encyclopedic. And they took old sutras and they made extremely dry, boring books out of them.

I know because my first ten years in the monastery, I worked on it. I kind of worked backwards, you know. So they made me do Abhidharma.

It was incredibly dry. And anyway, they had an idea of nirvana and they called, I want you to say the word, okay? It's very famous in Tibet.

It's called pen, rik, gin, shepa. pen, rik, gin, shepa. pen, penbo, penbo means your physical body.

Sometimes particulate matter, living matter made of molecules, physical body, okay? pen, rik. Rik means your mind, the stream of your mind, mind stream.

So pen is the stream of your physical body and rik is your stream of your thoughts, pen, rik. Gin is the stream. Shepa means suddenly stops.

Okay? And that's their definition of nirvana. Okay?

So there is a school, the lowest school in ancient India called Abhidharma and they said nirvana was pen, rik, gin, shepa. Then you practice and practice and practice and then suddenly you're not there anymore. Just suddenly you stop, terminate, okay?

Body and mind are discontinued. It's called discontinued. Why do they think that?

Because Lord Buddha said in a couple of places that you reach a place where you have nothing left and then in a couple of places he said you stop the sipe karlam, the wheel of life, right? And in your reading, I think you have a drawing of the wheel of life somewhere in this reading. What page is it on?

Page 14. Okay. When Lord Buddha taught the sipe karlam, the wheel of life, that drawing, he said, if you are, when you reach nirvana you have stopped the wheel of rebirth.

So the Abhidharma school thought, oh he meant we just disappear, you know? Somehow we just stop. And that's nirvana, right?

I don't know about you but it just seemed like a weird goal to me, you know? Like what do I do after that? Who's going to feed my cat?

You know? It just seemed like a weird goal to me. I was never comfortable with that.

And they taught it to me and I was never comfortable with it. And then the higher schools debate against the Abhidharma schools. They say so is there such a thing as an arhat, right?

Arhat means someone who has achieved nirvana, right? Arhat means a foe destroyer, destroyer of the enemy. Arhan, right?

And then they ask the question, have these people, have they achieved nirvana? Yes, that's what an arhat is. What enemy have they defeated?

What do you think? The kleshas. The enemy is the kleshas.

A synonym for someone who has reached nirvana is a klesha destroyer. And then Swamiji was talking about that. I liked it.

So the higher schools ask the Abhidharma school, has anyone ever achieved nirvana? Yes. What do you call them?

Arhat, enemy destroyers. Yeah, what do they look like? Where are they?

Then they're like, well, there's lots of arhats. Yeah, but they've been killed. Their minds stopped, their bodies stopped.

Where are they? Who are they? Show me the arhat.

So then they get stuck. It seems like a dumb place to be, right? I don't know.

And they get stuck, and then they can't answer. The higher schools say, of course, that the definition of nirvana is it's just the condition of having Swamiji said eradicate. It's a very good word.

Eradicate, to rip out from its root the kleshas. When you no longer have any kleshas at all, then you have reached nirvana, and that's nirvana. So the higher schools disagree with the Abhidharma schools.

But you will hear it in certain countries, like Sri Lanka, Thailand, Burma, those three countries. Because only the Abhidharma reached those countries. The other schools didn't reach those countries.

So they were very early. They became Buddhists very early, and then they got cut off. And they didn't get the rest of the schools.

So you will hear stuff like that, that you reach a place where you are nothing anymore. And we don't agree with that. It's not what nirvana is.

I think whenever someone describes what is nirvana, or what is enlightenment, you have to question, does it help people? Is it of use to other people? Can I serve people if I reach them?

I was in college, they taught us, somebody in my college said the test of a religion is what, some professor, when I was in college, they said the test of a religion is what would happen if everybody was doing it. You see what I mean? So recently we had an incident, some person said, they stabbed another person, and they said they were having a tantric experience.

But then you have to ask the question, what would happen if everyone was doing that? If that was a real useful thing. Then you have to ask, what would happen if everybody was doing that?

You see what I mean? And that would be sort of chaos. Then everybody would be in gyurik, gyurik, gyurik, gyurik.

All right, automatically. So, it's not like that, ok? Then, when you reach nirvana, it has to be a state which is very useful to other people, and which serves other people.

And enlightenment is even further than that. So, that's the basic idea. That's one question I wanted you to hear.

Then, a person from India last night asked me a question about nirvana. They said, when I was young in India, near Mumbai, what they taught us was that nirvana is the end of rebirth. Nirvana means you no longer have to take rebirth.

And then she asked me, is that what nirvana means? And you hear that also. You can say nirvana is the end of the Wheel of Life.

So, at what page 4? There's a drawing. Page 14.

Those readings are going to be shorter, I'm telling you that. I'm running out of time. But you can see a wheel, okay, on page 14.

This wheel was designed by Lord Buddha himself. And a lot of you have had that teaching on that wheel. And there were two instances in his life when he created this drawing.

And in the drawing is summarized the suffering of life. The six forms of suffering in life. So, sometimes there are six sections midway through the wheel, not the very center, but the next thing up.

There are, you can see realms, and if you look closely, you can see animals, or you can see spirits, or you can see hell beings, and like that. So this is a summary of the six states of rebirth. There are six forms in which you can be reborn.

The three better ones are called human, and asura, and deva. So the Tibetans translated deva as worldly pleasure beings. Pleasure beings.

Powerful, temporary states of pleasures. Temporary heavens. And they say it's a very bad place to be.

Because you get lazy. And then you die terribly. You have a very beautiful life, and then you die terribly.

They're not enlightened. They are worldly devas. I call them pleasure beings.

Asura means almost pleasure beings. And they like to fight with the... Pleasure means because they are consumed by jealousy.

So that's a famous war that goes on. Sometimes the Gita is interpreted as the war between the devas and the asuras. So these are three better doors.

Then there's a hell realms. There's a guy named T.S. Lewis. You should read his books.

He wrote a beautiful book called The Screwtape Letters. You should read it. Screwtape Letters.

Very short. Very beautiful. And it's a discussion between the devil and his nephew.

And he said he had almost went crazy writing it. Because he had to put himself in the devil's head. He wrote it from the devil's canopy.

And it's an intense... He's got a copy. That's so funny.

It's short, and it's sweet, and it's powerful. And the devil sends his nephew to corrupt a young man in England in the 1940s. But in that book, the devil says one of our greatest achievements in modern times is that no one believes in hell anymore.

They think it's not real. They think there's no such place. They think it's just some kind of hangover you have.

They interpret it as some small thing happening in this world. It's not true. And that's another subject, and we can talk about it some day.

The realms of hell are pictured in that. And then there are realms of spirits. Sort of tormented spirits.

Like what they say when the ghost is in a haunted house or something like that. So anyway, there are six different realms. Animal realms.

Six different ways you can take birth. So some people have called nirvana the end of rebirth. You got out of this circle.

I think if you look carefully on the upper right-hand side... Is there anything there? There's Lord Buddha.

He's pointing to the moon. On the other side, upper left-hand corner, is there a big circle? Yeah.

So he's pointing to nirvana. But he's not in the wheel. He's outside the wheel.

That's the idea of that painting. So then I just got in trouble with that. Somebody says, oh, the definition of nirvana is you get to escape the wheel of rebirth.

And I'm like, well, first of all, I was brought up in a country where we didn't believe in rebirth. So that doesn't impress me so much. You know what I mean?

I'm not so worried about being a bug next life. My mom didn't believe in next life. You either go to heaven or you go to hell, and that's it.

You don't have to worry about bugs. I mean, that's how I was brought up. And so it didn't impress me much.

And then my Lamas would press me. No, you got to escape the wheel of rebirth. And then I'm like, well, what's going to happen to me after that?

If I'm not any of the different ways a person can be, what am I after that? Am I a bimbo jimjeypa? Do I just kind of dissolve?

You know, like I had too many martinis and I'm in a Nirvana car. What's happened? It's not very attractive to tell somebody you can escape the wheel of rebirth.

And then I'm like, well, where will I be? What will I be? Because I won't be any of the six ways you can be.

And then what's going to happen with my friends? You see what I mean? Like, to be honest, I love a lot of my friends.

I would like to be in my future lives with them. I don't want to end rebirth completely if it means I can't be with my friends, or my family, or people I love. Do you just want me to dissolve into some corner of the universe?

Then it's not attractive to me. I don't want to do that. It's not a big goal for me.

Don't tell me that. I'm not going to work for that. It doesn't seem right to me.

These descriptions of, oh, I will become an enlightened being and serve countless living creatures on countless planets, those attract me. Those are sexy. Why are we obsessed with X-Men, and Spider-Man, and Iron Man, and Transformers, and Superwoman, and Wonder Woman, and Elektra?

And what's that Tomb Raider lady?

[Speaker 2]
Joan of Arc.

[Speaker 1]
She likes Joan of Arc, but she doesn't wear a good suit. Why are we so attracted? It's that we want to do that.

All of us, there's a deep human desire to save the planet. Each person would like to be the one. It's like a Jesus complex or something.

You would like to be that. Deep down you would like to be that. That's your deepest greed.

You make any superhero movie, it sells. It makes five million dollars in the first week. And they're not different from each other.

And Transformers 3 is the same as 1 is the same as 5. Just endless smashing things. But we love it, and we're attracted to it.

I don't want a Nirvana where I just disappear, and I'm not reborn as anything. I want to be like a being who operates on multiple planets and helps people. I want that.

I believe in that. That's what I want. So then you have to explain it.

What did they mean when you stopped the Wheel of Life? And what does it mean to say you're not reborn anymore? And I wanted to talk about that a little bit.

So when I was growing up and I heard about Rebirth, then, I don't know about you, all these thoughts were imprinted on our minds before age 10 or something, right? What is Nirvana? What is Karma?

What is Rebirth? So for me, Rebirth meant there was a factory somewhere in Kansas. I don't know why.

I was always in the Midwest. And they were producing bodies, dog bodies. And there's an assembly line.

And somehow they feed them the stuff they feed cows. And they crank out dog bodies. And they have little trap doors on the planet.

And then spirits, people die on the East Coast. And then spirits kind of waft over the country. And then somebody grabs them, a spirit, and shoves it into the trap door in the back of the dog.

And then they slam it. And then you're reborn into a dog. That's the image I had in mind.

I think yours is similar. I bet it's similar. You just don't want to admit it.

No, it's like, oh, my spirit will go and get caught in another animal. Or something like that, okay? That's how we think about Rebirth.

Okay, so we talk about this countless times, right? We talk about this countless times. So all the things around me, according to what I believe, are tiny images that are popping out of karic vasana seeds.

And I don't really see a pen, right? There's a vasana, or a seed, karic seed in my subconscious. It pops open.

A tiny image of a pen comes out. We said self-illuminating, right? It is luminous image.

And then my mind slaps it onto the cylinder. And then I see it as a pen. And if I had not planted that seed, I might see it as a chew toy.

Something to chew, okay? How did that seed get planted in my mind? I offer the pen to another person.

You can only plant a seed, a vasana, with another person, or a sanskara. You can only plant it with another person. You must offer a writing instrument to another person.

And you must observe yourself. You must witness yourself doing it. And in that moment that you let go of the writing instrument and give it to another person, in that moment, your mind records the event as its karmic seed.

And then, you know, a couple weeks later, Geshe Michael's hand goes into his vest pocket. You know, that's why Lord Buddha made this pocket. And the hand comes out.

And in that millisecond, a karmic seed opens in your mind, it produces a small luminous image, and it slaps it on the cylinder. And you see a pen. But if you had planted a different seed, like giving dogs things to chew, then you would have a different seed.

You'd have a seed in your mind, and I would pull this thing out, and you would start drooling. Uncontrollably. Because you wanted to on it.

Now I'm going to say something very important, and don't forget it, okay? I'm going to say something important, and don't forget it. If the karmic seed that opens in your mind makes you have an uncontrollable desire to chew this pen, you have been reborn as a dog.

And that's all there is to being reborn. There's no dog factory making pockets, and your spirit gets locked into a dog's body. That was already there.

There's no such thing. Rebirth means the seeds in your mind to see this object as a pen wear out. New seeds are waiting behind them.

Those are seeds for seeing it as a chew toy and wanting to chew on it desperately, okay? When the seeds to see it as a pen wear out, and when they are replaced by seeds waiting behind them to see it as a pen, you is a dog. Got it?

And it can happen in 10 seconds. Okay? You don't have to get hit by a car.

It's very... If you truly understand where the world is coming from, rebirth becomes an issue. It becomes a frightening issue.

It takes 10 seconds to become a dog. And you won't know because you won't remember. Because you won't even have enough karmic seeds to remember what you were 10 seconds ago.

And you will be a dog. Okay? And they can't get enlightened easily.

They can't think. They can't come to Swamiji's talks. Got it?

Seriously. You know, you have a... You know, if you really grasp why you're seeing yourself as a human, it's frightening.

It's very frightening. And you suddenly become a very spiritual person. It'll wear off by the time you leave.

But, no, I mean, it does. It wears off. But it's not like you have to believe in some Asian idea about you might be a cockroach in your next life.

You know, it's not that. It's that the way you're perceiving your hand right now is coming from seeds in your mind, from having given things to other people, charity, dharma, right? And if those seeds wear out, which they will, then seeds waiting behind it might make you see a paw.

And then you is a dog. Okay? That's what it is to be a dog.

And you won't remember what you were five minutes before that. You'll feel like you've always been a dog. And you won't be able to think fairly.

You will be a dog. It's very frightening. So now, what does it mean to escape the wheel of rebirth?

Now it's a different... Now it's a different ballgame, right? When you understand well enough how karmic seeds produce your world, and you start acting on that regularly, for example, with screaming bosses or partners, they yell at you.

Under the influence of this training, you look at them. You know, by the way, the reaction of a well-trained spiritual person to an angry person is like this. Because they're trying to remember, when did I plant that seed?

Like, this is the most insulting thing you can do at our ashram. Someone yells at you and you go... You don't say anything back to them.

[Speaker 2]
You're just like...

[Speaker 1]
And that means, how did I create this idiot? You know, what did I do? It's worse than getting angry back.

It's a big insult. You say, you're a fool, I suppose. How did I create this person?

When did I call somebody a fool recently? A well-trained spiritual person is always going around like, you know, how did I make this person like that? You know?

And then they... Their vision is automatically directed to their own heart. What did I do to make this person like that?

Okay? As you get better at thinking like that, you destroy your negative emotions, your kleshas. That destroys your kleshas.

Because you don't get angry back. And you get out of the habit of getting angry back. It's what Swamiji said about hitting a pillow.

It's dangerous to get angry once. Because you're getting in the habit of getting angry. And then that's hard to get out of the habit, right?

So, as you get better, you react more and more to negative people and things with this. And then you reach a point where you stop reacting negatively at all. Okay?

Because it doesn't help anything. It's wrong. It creates new irritating people.

Understanding overcomes your negative emotions. Okay? Got it?

Only understanding. In our system, nothing else can stop anger. And nothing else can stop jealousy.

Everything else is a band-aid. Everything else is a band-aid. You can say, don't get mad at your boss.

Don't get mad at your partner. It's unpleasant. It gives you a...

What do you call it? Ulcer. It gives you a heart attack.

But in the end, it would create weird seeds in your mind. And you might be... Your own seeds will wear out, and suddenly you're surrounded by 10,000 screaming, vicious people.

That's called hell. You see what I mean? Because you kept getting angry at people.

You see what I mean? So, there's an interesting thing, and it's the same in the Yoga Sutra, in the fourth chapter. What is it?

A yogi... There are three kinds, three rhythms. In the fourth chapter of the Yoga Sutra, they are talking about the process, the point which you reach in your life, where your understanding of where stuff is coming from is so strong that it prevents all coming seeds from opening.

It can't open. Okay? Technically, you don't get rid of them.

They are sitting there in your storehouse consciousness, alive is now. They are staying in you. You have them.

Billions upon billions of karmic seeds are waiting in your heart chakra. But when you reach a point of understanding, they can't open anymore. It short-circuits them.

It's in the fourth chapter of the Yoga Sutra also. It's very beautiful. You will never have to pay back those debts.

Okay? It's very interesting. That's Nirvana.

Okay? The most subtle klesha, the final klesha to go, is avidya. And it's the source of all other ones.

[Speaker 2]
Okay?

[Speaker 1]
If you can destroy your misunderstanding of your screaming partner by this, okay? Okay? That means you're getting close, okay?

Like you don't respond anymore. You're like, I'm yelling at you. And you're like, Yeah, I know.

I'm just trying to figure out where the heck you came from. As your reaction gets more and more like that, avidya starts to disappear. When the subtlest form of avidya is gone, old karmic seeds cannot open anymore.

So what happens to the dog rebirth? You use up the seeds to see this as a pen. They wear out.

That's by the way why pens run out of ink. Pens don't run out of ink. No pen has ever run out of ink.

Okay? The person using the pen ran out of seeds. You have to understand that.

It's very profound. You know? No car ever broke.

Nobody ever got home. Okay? It's just seeds wore out in your mind.

Okay? It's nothing else. So what's gonna happen if I have reached a certain level of understanding that I can't get angry anymore?

Because I'm still worried about, I'm still thinking, I'm too much thinking about where the hell they came from. What did I do last week to make this person, right? The seeds to see this as a pen have worn out.

New seeds cannot open. New old bad seeds cannot open. Even new old good seeds can't open.

Nothing. None of the old seeds can open. So what happens then?

That's the end of rebirth. There's no seeds left to be anything else. Because they can't open.

Okay? They can't open. Then the wheel has stopped.

And rebirth has stopped. It might go on. Okay?

My pen seeds wore out. I can't have any other seeds. Did suddenly everything disappear in my life?

No. There are a third set of seeds. There's old bad karmas.

There's old good karmas. And then there's pure karmas. Okay?

There's old good karmas. There's old bad karmas. And then there's pure karmas.

[Speaker 2]
Okay?

[Speaker 1]
Then the pure karmas kick in. And they create a body of life. It's very beautiful.

[Speaker 2]
Okay?

[Speaker 1]
So the answer to the koan is do you stop the wheel of life when you reach the body? Yeah. Why?

Your understanding is so powerful that old good seeds and old bad seeds can't open anymore. You cannot be born again as a human. Does that mean I just disappeared?

No. Because there's other kinds of seeds in you called pure seeds. Okay?

What are pure seeds? Pure seeds are good seeds planted by conscious understanding of where stuff comes from. Got it?

Okay? The seeds like here, watch. The good seeds planted by trying to figure out where the heck your partner's anger came from tonight are pure seeds.

And they create a body of life. Okay? So how does that differ from an impure good seed?

Impure good seed is like they yell at you, you never had any training, you're like, oh, I'll try to be patient with them. You know, they're unpleasant, I shouldn't fight, I'll try to be patient for them. That's a good...

We call it dirty good karma. Sākṣetī-gyelwa. A dirty good karma.

It's a good karma, but it's dirty. Why? You don't understand they came from you.

You're just trying to be nice. It doesn't involve understanding that they came from you. You're just trying to be nice to them.

That's a dirty good karma. What makes it dirty? You're not responding out of knowledge, you're responding out of uneducated goodness, which is dangerous.

It's very interesting. So you'll make a dirty good karma. So what's the difference between a pure good karma and a dirty good karma?

Dirty good karmas wear out. Pure good karmas don't wear out. That's interesting, you see?

Like if you have a relationship and it's going well for six months, four weeks, five months, whatever, and then it starts to fall apart. They all start to fall apart. If they start to fall apart, it's a sign that that relationship is coming from dirty good karmic seeds.

And if you understood how to create pure karmic seeds, you could have an enlightened relationship. This is something cool, okay? Then I'll stop and we'll have questions and answers.

Lord Buddha, on the night... You want the real story? Yeah.

Okay? It's called Suntambam. Suntambam means all that stuff under the Bodhi tree, at Bodhgaya, and the demons came and threw spears at him and they turned into flowers and landed on him, and then he got enlightened.

That's all fake. Okay? It's not true.

That isn't how he got enlightened. He was enlightened before he got to this planet. That was all like a show to help people.

It's not the real story. The real story is awesome. And it's in the scriptures, but you have to know where to look.

And nobody's translated it. Mostly. But on the night before his enlightenment, he reached a subtle obstacle.

He couldn't get through a subtle obstacle. Okay? And then he got stuck.

And then all the Buddhas of the universe they assembled. Mentally, they're all talking to each other. How are we going to help this guy?

He's going to be the next Buddha. But he's got this obstacle. He's got to get over this obstacle.

What can we do to help him? Then somebody said, he needs a partner. He needs a spiritual partner.

He's got to have a partner. She will get him to enlightenment. That will bring him over the...

What do you call it? Over the top. And they engaged a holy angel called Tilottama.

Okay? You can check it out sometime. T-I-L-O-T-T-A-M-A.

Okay? They proposed an enlightened being called... Well, she wasn't quite enlightened.

Tilottama. And they brought her. And then he meditated together with her all night.

Man. And in the morning they got enlightened together. And that's the real story.

That's a beautiful story. And then those seeds were... Pure.

Those seeds were done with knowledge. And then that body will never finish. That's a kind of being that's not inside the real, but is outside the real.

And then you see him outside the real in the picture, right? He's in the upper right. He's not in the real anymore.

Then, those of you who know, that became institutionalized in the Wongs as the Shiragiyoshiki Wong, the third empowerment. That night became institutionalized in the empowerments granted in our lineage. And that's where it came from.

And that was the first one. It's very beautiful. So anyway, that's all I have to say.

I think we'll do questions after. Don't embarrass me in front of Swamiji and sit there like a kappa. Right.

Ask some profound questions. So you can only answer two of your homework questions from what I've just done. Two of them you can answer that are just linguistics.

And then there'll be one more which is about the Four Seals. And that you can't answer yet. Okay?

So about the Four Seals, leave it for tomorrow. So two questions you answer from the reading, two questions you answer from what I just said. Okay?

You're not out of your homework.

[Speaker 2]
Okay.

[Speaker 1]
So Swamiji, you ready?