Запереть дверь в низшие сферы: высшая защита на пути подготовки (Мексика, 2016), занятие 1

[Speaker 2]
Then in the Lam Rim, Pabongka Rinpoche said—he repeated this statement that if you reach the third part of the second path, you don't have to worry about being born in a bad place after you die.

[Speaker 1]
Then, if you've been to DCI programs lately, I've been telling people, you know, just understand the pen, and then you can reach this third one, you know. And that's correct, okay? But it's a little more—there's a little more than that, okay?

So, you know, Alex and Nick asked me to explain some special ideas that happen on the second path. So, when's the second class of this Saturday? So, I will do some of that on Saturday.

And today I'd like to just—I'm just going to go through philosophy books with you, okay? And I'll teach you about the second path and the third level, just straight from the ancient books, okay? And then, then on Saturday, I'll make it more user-friendly.

And I didn't have time to go as deep as I want to go. We have about—if you count the uncatalogued books, I'm using for these classes about 20,000 books. And I don't have time—I didn't have time to go through all of them.

We go—we use a database. We use a very special search program. But still, I didn't have time to—I didn't have time to go through all of them.

So, I'll try to do it by Saturday, okay? But here's what we have so far. And so, there are three groups of books.

One is called Kangyur. These are all the books spoken by Lord Buddha himself, which reached Tibet.

[Speaker 2]
How many?

[Speaker 1]
990, something like that. 1,000 books. Then there's Tengyur.

It means explanations from India about those books. How many Tengyur? 3,700 about.

So, about 5,000 ancient books reached Tibet, about a thousand years ago. And Tibetan explanations of those 5,000 books, there's about a hundred thousand. We catalogued a hundred and forty-one thousand in—in Russia.

One hundred forty-one thousand. It took 14 years to make the catalog. So, I'm going to give you from different sources.

I will go back to the Buddha's speech. And then I'll show how it came up to our time. So, how about we start with a story, okay?

So, how do you find this idea that you don't have to go to lower births? In the teachings by Lord Buddha himself. So, I'm going to read you a sutra.

And, let's see. Yeah, let's just do it for good luck. And this is the story of how a certain bodhisattva reached that third part of the second path.

By the way, let's give them names, okay? The third level of the second path is called Mastery. Mastery.

You become a master. Probably he went to John and Connie's program in Become a Grandmaster or something. So, here's the story—oh by the way, what's the bodhisattva's name?

[Speaker 2]
This is the story of how one bodhisattva reached that level.

[Speaker 1]
And his name was Maitreya.

[Speaker 2]
Okay?

[Speaker 1]
So, our Buddha is telling this story to his students about how Maitreya reached that level where he didn't have to go down again. When did he reach it? By the way, there's a big argument, is Maitreya a Buddha or not?

In the open teachings, he's a bodhisattva. In the tantric teachings, he's already a Buddha. In everybody's teachings, he will be the fourth Buddha in this world.

He's the next Buddha to come here. And he's very close. Okay.

RIGS KYI PHUGS RGYUD KYI RNAMS SRANGS DI DAG GANG BYANG CHUB SEMS PA YONGS SU MI RGYAL BA'I SEMS CAN MYUR YONGS SU MI PA'I PHYIR GNYUR PAR RIG PUR BYA'O. So, Buddha's talking to one of his students, and he says, I'll give you an example of somebody who really worked hard. Okay?

By the way, this Sutra is called TSUGS NA RINPOCHE DO, which means the Sutra of the bodhisattva who had a jewel in his ... he used to wear this yogi's hair like this, and then he had a jewel here. So, his name is Jewel in the top of his ...

what do you call? Topknot, yeah. His name is Jewel in the Topknot.

RIGS KYI PHUGS ... so, Buddha's talking to him. RIGS KYI PHUGS MNGON CHUNG BA DE PA'I DU DGA' BO GRANG MED PA'I KYANG PHRAG CHE GRANG MED PA'I YANG PA TSE MED PA SANGS RGYAS MI DKA' PAR GYUR PA DE TSE, DE DUR NA.

So, once upon a time, billions of years ago, DKA' PO DGA' PHYIR LA JI LTEN GYI GANG ZHIG BAR DE BZHIN ZHES PA DAG CHUNG PA YANG DAG PAR RDZOGS PA'I SANGS RGYAS GYUR GYUR PA DANG ZHABS SU BSTAN PA, there lived a Buddha. DE BAR ZHES PA JI LTEN KHYEN PA SKYE BU'I DUR BA'I KHALO RGYUR BA NA NA MED PA LHAG DANG MI NANG GI STON PA SANGS RGYAS CHUNG PA'I DE'I PHYIR MA MED PA'I NANG BA ZHES BYA BA JI LTEN DU BYUNG BA'O A certain Buddha came into this world. Into that world.

A different world. And his name was ... oh, sorry ...

Vimala Aloka. So, Vimala means ... Vimala means what?

Without stain. Without stain. So, mala, like malo, means bad in Sanskrit.

Spanish malo comes from Sanskrit. And aloka means the world. Or, it also means light.

So, those of you who know Vajrayogini, you know you're doing ... ARGAM PA DING BU BAS DU BAS ALOKE, right? ALOKE.

So, it means light.

[Speaker 2]
So, that Buddha lived billions of years ago.

[Speaker 1]
RIGS KYI BU, RIGS KYI DE'I GANG ZHIG BA DE'ANG BRAL PA RGYAS PA DE BA LO LEGS PA NYAMS SKA BA LHAG DANG MI YOD RAB TU GANG BAR GYUR TO That world was very peaceful.

[Speaker 2]
Very prosperous. People were happy.

[Speaker 1]
The crops were good. And the world was filled with gods and men ... gods and humans.

RIGS KYI BU DE'I ZHIG PA LDAG BYANG BA'I YANG LTAG PA RDZOGS PA'I SANGS RGYAS THING MA MED PA NA BA DE NYAN THOS KYANG NYAN THOS CHEN PO'I PHYIR BA LTAG TU GCIG SA'I GRUB DU PA'I RGYUR TO So, one day, the Buddha of that time, which is called the Light of the World, right? Light of the World. Vimala Aloka.

Sorry, Immaculate Light. Super clean light. He had ...

okay, 96 times 10 million students. What's that? 960 million students.

How he bought cappuccino for them, I don't know. DE BYANG CHUB SEMS PA BYANG BA'I YANG LTAG PA RDZOGS PA'I SANGS RGYAS THING MA MED PA NA BA DE NYAN THOS CHEN PO'I PHYIR BA RGYAS THING MA MED PA NA BA DE NYAN THOS CHEN PO'I PHYIR BA And, those are the lower students. The higher students, he had 84,000.

BYANG CHUB DE'I DE'I ZHIG PA THING MA MED PA NA BA DANG BYANG CHUB SEMS PA DE DAG GI TSE TSE NI LO RGYAS ZHIG ZHIG STONG THUB PA'I PHYIR ... So, the lifetime in that world was 84,000 years. RIGS KYIS BU DE'I TSE RGYAL PO GZHON NUB NOR SPAL ZHES BYA BA GZUGS TZAM BA TZAM PA LTAR NA SDUG PA RDOGS TZAM PO RGYAS PA CHOG DANG BRTAN PA ZHIG SBYUNG PAS Then, in those days, there was a young king.

[Speaker 2]
His name was Dhanashri.

[Speaker 1]
Dhanashri. Okay? He was handsome.

Attractive.

[Speaker 2]
Nice complexion. Rich.

[Speaker 1]
Okay? TSE NAS LO CHOD DU RLUNGS PA.

[Speaker 2]
He was only 16 years old.

[Speaker 1]
ZUGS TZAM BA LONG CHE KYANG DE'I KHYI DANG, BDEGS SHING NA RGYA SKYES TE Because he was a rich, spoiled, young man, he was very arrogant. BYAMS DANG DE'I DE'I ZHIG ZHIG PA THING MA MED PA NA BA DE'I KHYEN DU MIN GROG That Buddha was living in his city, but he never went to talk—he never went to hear the Buddha teach. NYANG PA MI CHE, BRTAN PA MI CHE, NYANG PA MI CHE, RIM DO MI CHE He didn't go to the Buddha, he didn't listen to the Buddha, and he didn't respect the Buddha.

RIGS KYI BU DE NAS BYAMS NAS DU DE'I SHING ZHIG PA THING MA MED PA NA BA DE'I, DI MYANG DU BSGOM STE, MA LA RGYAL PO ZHUS NUS NOR PA'O DI SKYE BA'I RTZA BA YONGS SU MIN TE, LA RNAMS PA'I YANG LTAG PA'I RDZOGS PA'I BYA'I ZHUS NUS RNAMS PA'I RDZOGS PA'I TZAM RGYAS BA'I RGYAL BA YOD NA I see a good seed in this little ... in this young king. If someone teaches him, what do you call it, patiently, he has potential.

KEL BA, right? And he can reach great spiritual achievements. DE'I ZHIG PA LONGS SU DANG, KYIS DE'I RGYAGS GRIGS DE'I SNGA RGYAL GYI DE'I SHING ZHIG PA THUNG DU YANG MI YONGS NA Since he's not coming to my classes, GAL TE RGYUN MI CHE PAR BSGOS NA NI DE'I SHING ZHIG PA THUNG DU ONG YANG ZHIG NYEN MO If someone were to like, work on him slowly, he could change his mind and he will start coming to class, and he will also become a Buddha.

RIGS KYI BU DE NAS DE'I SHING ZHIG PA PHYIR MA MED PA SNANG BA DE'I BYANG CHUB SEMS PAR BSGYAS TE ZHIG STONG PA DE DAG BDUS SO So the Buddha called his 84,000 bodhisattva students to a meeting. DE NAS KYANG RIGS KYI BU DAG KHYAD KYI NANG NAS YI YONGS SU MI GYUR BAR LOG RGYAS ZHIG SHONG GYI GYUR PAR DU RGYAL BU SHUN NUS MA BAL GYI KHYIM GYI GOR DOR ZHING DE BA THAMS CAD NYID PHANG DU MYUR THAMS CAD NYID DAM DU LANG STE Of among you 84,000 bodhisattva students of mine,

[Speaker 2]
entre ustedes 84,000 bodhisattvas estudiantes míos,

[Speaker 1]
I need one who is willing to sit at the door of the king's palace until the king asks you, you know, who are you, what do you want, okay?

And then you convince him to come to my class. Then I need a volunteer.

[Speaker 2]
Then people start to raise their hand, you know. Then he said, oh, oh, I forgot to tell you.

[Speaker 1]
You will have to sit at his door for 84,000 years. And during that time, you won't have one good time. People will hurt you during 84,000 years, waiting at the door.

DE LAS THA MA KUN TU MA BA'AM YANG DAG PA MA BA'AM BSTEN TZAM YANG MI NYID KYANG GIR BSTENG DU ZHES RGYAL ZHING ZIG NYEN PAR TSUD MO MI NYAN PO MI NYAN PAR ZER YANG MTHO BAR GYUR BA SU YOD means people are going to yell at you, people are going to like scream at you, people aren't going to give you a place to sit, you'll have to stand there, and people will call you bad names for 84,000 years at the door. So, if anybody would like to volunteer, we're going to hand out the TSUL SHING. TSUL SHING is a cool custom.

We still do it in the monastery. They give everybody a ... It's the way to take a vote in a Buddhist monastery for 2,500 years.

It's the way to drink a ... The way to take a vote. They give everybody a small stick like this, okay?

And we still use it. So, in my monastery there's ...

[Speaker 2]
In my time there was 1,500 monks, and when we want to take a vote, they give ...

[Speaker 1]
every monk gets one TSUL SHING stick. Then there's two like trays, and if you vote yes, you put the stick on this tray, if you vote no, you put the stick on this tray, you know? So, and it's crazy, because 1,500 sticks, it makes a big pile, right?

Later we should use WeChat, I think. WeChat. So anyway, he handed out all the sticks.

He said, anybody who wants to volunteer, put your stick over here. RIGS KYI BU DE LTAR TSUL SHING JIM KYANG CHANG CHUD SEMS PA'I RGYAS TU ZHI STONG STONG PO DE DAG LA'I CHANG CHUD SEMS PA'I RGA TZAM YANG DOR MA RGYUR STONG He didn't get a single stick over here. CHENG DUN DE'I DE'I TSUL SHING THOG STE LAS NI LEN GSUM DU JIM KYANG GZOD KYANG MA LANG PA Lord Buddha passed the sticks out again.

And he said, you know, please everybody, just think about it, you know? Then they voted again. Nobody put their stick here.

[Speaker 2]
Third time, nobody put their stick there.

[Speaker 1]
RIGS KYI BU DE'I TSE CHANG CHUD SEMS PA'I SEMS PA'I CHEN PO'I TSUN DU BAR Then there was a bodhisattva named Utapta Virya. Utapta Virya. Virya means ...

loves good karma, loves to work hard, like Virasana, like warrior.

[Speaker 2]
Virya significa que ama el buen karma, que ama trabajar duro como Virasana, guerrero.

[Speaker 1]
And Utapta means like burning, tapas, like tapas. Burning energy, something. His name, the bodhisattva's name was Burning Energy.

SHES BYA BA ZHIG CHANG CHUD SEMS PA'I KHOR DE NYID DUG PAR GYUR NAS He rose from his seat. LA GRUB THAMS PA'I PHYIG TU SA NAS He dropped his robe to the side. You always, when you talk to Lord Buddha, you have to drop your robe, you know?

BU MO YAS PA'I LHAG SNGA SA LA TSUGS TE He knelt down on his right knee, which is how you're supposed to talk to the Buddha. CHUM LDAN DE DE BZHIN ZHES PA'I PHYI MA MED PA'I SNANG BA'I DKA' LA BA DE LOGS SU MTHIL MO BYAR And he joined his hands at his chest and bowed to the Buddha. DI SKAD CESOD DO, and he addressed him with the following words.

CHUM LDAN DE, Hey Buddha! BDAG NI LO RGYAS KYI ZHIG SDONG GI BA ROL YID YONGS SU MI KHYER BAR DE BA THAMS CAD NYID PA'ANG I'm happy to give up all my happiness for 84,000 years, and I won't get discouraged, I promise. SDUG BSNGAL THAMS CAD NYID JI MI NYAM PAR GYIS TE Whatever abuse people give me, I will just chill.

RGYA BU'O ZHUNG DU NOR PAL GI KHYIM DU SPYOD I will be the one to sit at the king's door. ZHES RIGS KYI BU CHAGS KYI SEMS PA SEMS PA CHEN PO BRTZON DU BAR GYIS ZIG DE MED MA THAG TU DE NAS DE NYID KYI TSE STONG GSUNG GI STONG CHEN PO'I JI TEN GYI KHAM RNAM PAR DRUG TU RAB TU YOD NAS The whole universe, when he finished those words, the bodhisattva, what, burning energy or something, when a person does a special good deed, there'll be an earthquake. The earth cannot hold that good karma.

So, the world is holding up all the cities and all the countries, right? Then, when a bodhisattva says something super cool, the world goes, ugh! It can't hold the weight of this good karma, you know?

And then there's a small earthquake. And ... six times, six earthquakes came.

LHA'I BU RGYAS STONG GI KYANG RTEN GYI BAR RNAMS LA SKYE MA'O And ... 8,000 angels sang from the sky. BYANG CHUB SEMS PA'I TSUN GYUR BAR GYI TSUN GYUR CHEN PO'I GO CHAG DGOS PANG DE NYID LAS SO And the song goes like this ...

I'm not going to sing it, okay? Like, oh, burning energy, Mr. Bodhisattva, burning energy.

[Speaker 2]
Oh, Señor Bodhisattva, el que quema la energía.

[Speaker 1]
You are putting on the armor ...

[Speaker 2]
of ...

[Speaker 1]
of energy. We talked about it in Germany, you know? LEGS SO LEGS SO What's LEGS SO LEGS SO?

Cool. Cool. Very good.

Great, great.

[Speaker 2]
Genial, genial.

[Speaker 1]
In Sanskrit, what's the name of the song? Siddha. Siddha.

[Speaker 2]
Siddha.

[Speaker 1]
Okay, where do we see it? Yeah, in the Heart Sutra. All sutras are spoken by the Buddha.

In the Heart Sutra, only two words are spoken by Buddha.

[Speaker 2]
He says, Right! Right!

[Speaker 1]
Good job, good job. RIGS KYI BU DE NAS BYANG CHUB SEMS PA SEMS PA CHEN PO TSUL KHRUB PA DE RGYAL BU ZHING DOR NOR PAL GYI KHYIM DU SONG STE So, he went to the King's Palace. KHYIM GYI DGOR DRUNG NA SDUG PA DANG He sat and waited at the door.

SKYE BA'I TSUL CHEN PO'I MTHONG NAS ZHES RGYA ZHING SIG NYAM PA TSUL PO NA TSOGS KYANG MED TE And everybody who went to that door abused him.

[Speaker 2]
They were so stupid, you know, and they said bad things to him.

[Speaker 1]
Then, just for fun, they started to bring dirt and throw it on him, you know. And later, they would hit him with the hand. That's it.

Some people said, let's hit him with a stick also, you know. And then they brought stones and threw on him, you know. Clots of dirt?

Dirt. DE MTHONG ZHING MTHOD DE LU LA REG ZHING SO BAR GYUR KYANG He saw, he heard, he felt, but ... BYANG CHUB SEMS PA TSUL KHRUB PAR THUB PA'AM ZHES PA'AM GONG DU'AM PHYIR LOB PA MA GYUR GYI He didn't get upset.

[Speaker 2]
He didn't say anything back. He never got angry, and he didn't go back to where he used to live.

[Speaker 1]
TSUL KHRUB STENG PA'I STOBS RAG TU SKYE NAS STOBS DANG RAG TU STENG PA'I DANG SNYING RJE CHEN PO'I YANG SKYES TE In fact, his compassion got more and more. DE LOG STONG NON PA DANG RGYAL BU PO DANG GI RGYOL GANG GCIG DU ZHUGS TE MED PA DANG, DI PA DANG, DE PA DANG, BYAS KYI KYANG YONGS SU MI GYUR BA DE LA DE LOG KHRIN NON PA DANG RGYAL BU PO DANG GI RGYOL GANG NYID KYI NANG DU ZHUGS SO YONGS SU MI GYUR BA DE LOG KHRIN NON PA DANG So he was already a thousand years old when he got to the king's palace, when he was ten thousand years old. After being beaten many times, and screamed at many times, they allowed him to go through the door.

[Speaker 2]
And there was a second door.

[Speaker 1]
DE LOG NYID KYI NON PA DANG RGYAL BU PO DANG GI RGYOL GANG GSUM PA'I NANG DU He stayed at the second door with the same kind of abuse for ten thousand more years.

[Speaker 2]
And they let him through the second door.

[Speaker 1]
And there was a third door. So, he got through six doors this way.

[Speaker 2]
Sixty thousand years of patience. Then he reached the seventh door.

[Speaker 1]
LOG RGYUD KHYI ZHIG STONG RNAM PAR NA Then, after the eighty thousand years, right? He spent ten thousand years at that door.

[Speaker 2]
And they let him through the seventh door.

[Speaker 1]
Then the king was there, behind the seventh door. And he said, you're a pretty cool guy, you know?

[Speaker 2]
He said, you sat here for eighty thousand years.

[Speaker 1]
People spit on you, people abused you, people hit you.

[Speaker 2]
And you didn't get upset, you know?

[Speaker 1]
So, I'm really impressed. And I decided, tell me what you want, anything you want, I will give you, you know? RGYA BU ZHU NUS DE, DGE SLONG DE LA NGO TZAR CHEN PO'I DU SHES SKYE NAS CI TZAM DU DGE SLONG THE YONGS SU MI DGE BA Not NIR PA NI, NGO TZAR TSOR NYAM MO Because the king was so amazed that someone could keep a cheerful face for eighty thousand years like that.

Who's telling the story? Yeah, Buddha is telling it to the bodhisattva, right? Our buddha, our buddha is talking about it, okay?

RIGS KYIS BU DE NAS BYANG CHUB SEMS PA SEMS PA BYANG PO CHEN GYUR BAR DE RGYA BU ZHU NUS NOR BRAL DE SEMS RAB TU THANG BAR ZHES NAS DE'I TZIG SU BYAS PA SDI DRAG MED SO Then, the monk checked the king's mind. And he saw he was ready. The microphone is dying.

His microphone is dying. I don't know. So, he sang a poetry to him.

ZAD DANG GOMS PA'I DGOS DANG SA BA RNAMS ZHU NUS DANG LA DGOS PA'I PHYIR YANG MED ZANG ZIN MED PA'I SEMS NI NYER ZHAG NAS DAG NI CHUG GI PO NYANGS DE'I RONG SO I don't want any fancy food. I don't need any ... I don't need any, like, delicious drinks.

I don't need, you know, fancy clothes. I don't need anything from you. I'm satisfied without a lot of stuff.

[Speaker 2]
The reason I came here was just to deliver a message. Okay.

[Speaker 1]
There is a person in your country who is trying to help the whole world.

[Speaker 2]
There is a person in your country who is trying to help the whole world.

[Speaker 1]
Hang on a second. Your seeds are wearing out. He's a great saint.

He's the most beautiful of all human beings. His name is Pure Light, Immaculate Light. Pure Light.

Let's call him Pure Light. He has finished his own suffering, and he's in your country, and he's teaching Dharma. And anyone who listens to him will reach immortality.

,GA PO MTHONG DAG CHE BA DRA MED NA, SANGS RGYAS RNAMS NI RGYA DANG BYUNG BAR GYUR, ,DE LTAR GCIG RTEN MUN NAG CHUNG GYUR PA, It's only every few billion years that a Buddha comes to your world. It's like incredibly rare. He's the lamp which brings light to the whole world of darkness.

,YOD NEN DANG PA SNGA BA DE SKYES NI, ,KHYOD NI DIN NA BRDOD PA'I YOD NEN CHAGS, ,TSUL KHRIMS LONG BRJOD RNAMS LA, ,BDAG CHOS GNYIS GYIS MYOS, ,DE BZHIN RGYAL ZHIG MYOS PAS NA, ,CHUG GI RGYAL PO, ,LTA BAR YONG MIN DRO, You've been acting like a little brat. You know? You've got all your stuff like Maseratis, and you know, and it made you crazy.

How are you ever going to become a Dharma King? ,LONG BRJOD MI DAG, ,DE BZHIN RGYAL ZHIG SOGS, ,SAGS PA'I TSUL DRA ZHIG RGYAL BA'I TSUNG, The Buddha said, all the things you can have are impermanent. Your kingdom, your life, is like the dew that forms on the grass.

,GANG CHOS SANGS RGYAS THOB KYANG NYUR GYUR BA, ,DE NYID RGYAL PO SKYES NI CHAL MA YIN, If you're going to be crazy, you'll never learn the secret. ,SKYES NI DE NA BYANG CHUB CHOG ZHUGS LA, ,SEMS CAN DAG KYANG NYER TE RTOG BAR GYIS, ,SKYES DAG DE DAG BSTOD PA'I PHRENG YOD NA, ,JI LTAR MOD PAS SKYE BA RTOG BAR GYUR, If you become a Buddha, and you can bring all other beings to Buddhahood, ,SKYES DAG DE DAG BSTOD PA'I PHRENG YOD NA, ,JI LTAR MOD PAS SKYE BA RTOG BAR GYUR, you will become the king of all living beings, if you want to be the servant of all living beings. You want to hear this whole ...

this whole poem is too long, I'm sorry.

[Speaker 2]
I'm going to skip. I'm going to skip.

[Speaker 1]
Okay, I'm sorry.

[Speaker 2]
Disculpen.

[Speaker 1]
Oh, yeah, you're right. It's a good place. ,NA RGYAL BONG DE NYON MONGS NAM SU LA, ,DA NI RGYAL BA'I DRUNG DU RDO BAR GYIS, You should give up your arrogance, and you should try to burn up your negative thoughts, and you should go listen to this Buddha.

,DRUN DU SKAD DE JI STENG NYIN TSE GYIS, ,JI MA'I DUS NA BRDUNG BAR GYUR LTA RE, You should work hard, and learn to love all people. If you don't, you will suffer. ,RGYAL BU TSIGS SU BYAS PA'I DI, ,THOS NAS SNGA RGYAL SPANGS TE, When the king heard these words, he gave up his pride.

,GUS PAR RAB GYIS NAS BRDZUN DU BAR BA'I, ,GANG LA CHAGS ZAL TE, He gave, and with great respect, he touched the feet of that bodhisattva who waited outside the door. ,GANG NGON BDAG GIS NUS GYIS GSOD PAR SO, I apologize for anything I did in the past. ,BDAG NI RGYAL ZHIG THAMS CAD SPANG BAR BYA, I'm going to ...

you know, I've been too busy with all my worldly stuff, and I'm going to go listen to the Buddha. ,SNA RGYAL THAL BA'I KHYENTREN PHRAD SPANGS TE, I'm going to give up this bad attitude. ,GNUR DU DE BA'I ZHES PA'I RGYEN DU DROG, So, I will come to the Buddha.

,DE NI SOGS BYA CHE BA RGYAS CHUG PO'ER MED RTOGS ZAB POS, ,MED RTOGS NA ZAB POS DANG SDUG PA THOGS, ,PHYIR MA MED PAR NANG BA'I SKYED PA'I CHOG, ,RGYAL BA DE'I DUNG DU NYE BAR SONG, So, he left the palace with his friends, which were only ... what's 80 times 10 million? 800 million friends.

He left his palace with 800 million friends, and they took lots of flowers, and silk, and incense, and incense powder, and they threw them in the air, and they went to see the Buddha. ,DE BAR ZHES KYI GANG DU BYAS NAS KYANG, ,ZHABS LA CHAGS SOGS DE NAS CHOS BYED DE, ,DE BZHIN ZHES PA DE'I CHEN NGAG SDUG, ,RGYAL PO DE NI ZIG GNYIS GYIS MI SOGS, So, they went to where the Buddha was, they made prostrations, and in the Buddha's presence, the king, the young king said these words, ,GANG PHYIR KHYER MED SEMS KYI DGOS BA'I NA, ,TSUM DU BAR BAR BDAG GIS DUNG PA RGYUN, ,JI LTAR DE NI CHOS PA'I U LAG NA, ,DE LA LEN DU PHEN PA BYA MI NUS, You know, that crazy monk stood outside of my palace for 80,000 years, and because of his cool attitude, I decided to take him as my teacher, and I've decided I would like to come and make you offerings. ,BDAG GIS JIG RTEN DGOS NA GSOS PAR GSOL, ,CHOS KYI RGYAL NA GUS PA'I GANG MA GYIS, ,DE DAG THAMS CAD DE RING SO SOG ZHAG, ,DA NI NONG MA JIG RTEN DGON KHYEN RDZOD, Then he's—this is important, okay?

He's getting close to the third level, okay? And because he says, let me tell you all the mistakes I made in my life, and I want to do the four powers. I want to stop all my old bad karma seeds.

,ZEN CAN DU DU NYIN RJE SKYES NAS SU, And I want to learn to love all people. ,DAG NI BYANG CHUB CHOG LA RAB ZHUGS TE, I want to become a Buddha myself. ,BYANG CHUB DAM CHOG, ,BYANG CHUB DAM CHOG, ,MA THOB PAR DU NI, ,LAN CHE BA MED CHOS PA MI RGYUR, I'm not going to act the way I used to act.

,RGYAL BO DE RGYAL ZIN RNAMS PANG DE, He slowed down on his worldly work, and he focused on reaching enlightenment. And he became a monk. ,RGYAL BA DE DAG GYIS NI, ,SAM MKHYEN NAS BYANG CHUB LA RAB TU BRTEN PA'I NA, And the Buddha trained him.

Now, here's where he reaches the third level, mastery, okay?

[Speaker 2]
Yay! Okay?

[Speaker 1]
,CHOS THOS SEMS CAN DAG TU DAG PA RNAMS THAMS CAD, ,GYIS KYANG RJES DUN GSOD PA THOB, If you are like this king, and you listen to the Dharma, and you make your heart pure, you will reach the stage called mastery. And that's the end of the story.

[Speaker 2]
And that's the end of the story.

[Speaker 1]
But, it's not the end of the sutra. Okay? But that's the source for this teaching, okay?

So you should know, okay? It's two and a half thousand years old. By the way, Tibetans not like English or Spanish.

Like, if you try to read Don Quixote, I tried, one page, I gave up. What is that? Anyway.

Anyway. Tibetan hasn't changed for two ... for thousand years.

So, basically. So, if you can read this Lam Rim, you can read this sutra. They are two and a half thousand years apart.

So, if you learn Tibetan, it's very cool. You can read two and a half thousand years of books, you know? ...

... Then Buddha says, if I spent a billion years, or more than a billion years, to tell you how cool that other Buddha was, I couldn't do it. Okay?

RIGS KYI BU DE'I TSE DE'I DUS NA BYANG CHUB SEMS PA TSUN DU BAR ZHES BYAR BAR GYUR PA DE So, don't forget Buddha is telling this story to his student. DE'I TSE NA DE'I DUS NA BYANG CHUB SEMS PA TSUN DU BAR ZHES BYAR BAR GYUR PA DE So, remember that bodhisattva I told you about? The one who stood outside the door?

... ... ...

... ... Don't think it was anybody else.

... ... DE'I TSE DE'I DUS NA NGA GNYIS It was me.

... Before Buddha became Buddha.

[Speaker 2]
... Okay?

[Speaker 1]
He says, I was ... I was the bodhisattva who stood outside the door. Okay?

RIGS KYI BU DE'I TSE DE'I DUS NA RGYAL BO ZHUNG DU NOR PA'I And who do you think the king was? Maitreya. Okay?

[Speaker 2]
Maitreya.

[Speaker 1]
Cool. So, the third Buddha stood outside the door of the fourth Buddha, I'm sorry, yeah, and helped him become a Buddha, okay? Okay, and ...

So, that's the story. Now, I'm going to start ... philosophy, okay?

I'm just ... I was just cheating you. You thought this class was going to be a nice, like, story time.

[Speaker 2]
Okay?

[Speaker 1]
So, now you're relaxed, and ...

[Speaker 2]
you're not worried about the philosophy, and ...

[Speaker 1]
Now we start the philosophy.

[Speaker 2]
Okay.

[Speaker 1]
Last night Nick got a migraine. Let's see if we can do another, okay?

[Speaker 2]
Okay. Here we go.

[Speaker 1]
Mmm ... I'm going to tell you the ancient definitions for the first four paths.

[Speaker 2]
Okay?

[Speaker 1]
Okay, there are five paths. All people in the world who become spiritual people go through these five steps in their evolution.

[Speaker 2]
Okay?

[Speaker 1]
It doesn't matter who you are. It doesn't matter what country or what religion you are. To become an angel, you have to go through five steps.

Quickly, number one.

[Speaker 2]
A good disaster in your life. Number two. Someone teaches you the pen.

Number three.

[Speaker 1]
You see emptiness directly. By the way, just after that, you see Buddhas, you see your future lives, you see everything, okay? Stage number four ...

path number four.

[Speaker 2]
You get used to what you saw, and you use it on your stupid husband.

[Speaker 1]
Number five. No more negative thoughts. You reach Nirvana.

[Speaker 2]
Number six.

[Speaker 1]
So, here are the traditional names for those paths, and ... I'll give you the notes later, okay? Those of you who care.

If your name is Synapse, okay? So, first one. Say tarpa.

[Speaker 2]
Tarpa.

[Speaker 1]
Tarpa. Tarpa. Chatun.

Tarpa chatun. Traditional definition of the first path. Tarpa means liberation, freedom.

Chatun means getting close. Getting close, okay? The definition of the first path, ancient definition.

Is getting close to freedom. What made you close to freedom? A good divorce.

A funeral. Cancer. Okay?

Something good like that. Got you to ... it brings you closer to freedom.

Okay? Ancient definition of the second path. Ngenje chatun.

Say ngenje.

[Speaker 2]
Chatun.

[Speaker 1]
Ngenje. Chatun. Ngenje.

Chatun. Ngenje chatun. Okay?

Definition of path of preparation. Okay, ancient definition of the third path. Dun ngun tok.

Dun. Ngun tok. Dun.

Ngun. Tok. Dun ngun tok.

Ngun tok. Okay? Direct perception of the truth.

[Speaker 2]
That's easy, right?

[Speaker 1]
Direct perception of the truth. Traditional definition of the fourth path. Je la ngun tok.

Je la. Ngun tok. Je la.

Ngun tok. Ngun tok. Everything you figure out after that.

Everything you figure out after that. Okay? Okay?

Those are the ancient, ancient definitions. Okay? Then, there's a famous book called Abhidharmakosha, you know.

[Speaker 2]
Abhidharmakosha.

[Speaker 1]
And it says, ngen je chak tun nam pa shi. Say ngen je. Chak tun.

Nam pa. Shi. Ngen je.

Chak tun. Nam pa shi.

[Speaker 2]
Nam pa shi.

[Speaker 1]
Getting close to leaving it behind has four steps. Getting close to leaving it behind has four steps. Which path?

Second, okay? Path of Preparation has four parts, okay? Then, this is a commentary by Choney Lama, Drakpa Sherdue, okay?

We know him. He wrote the Diamond Cutter Commentary. Jor lam shipo de chö chen, ngen je chak tun shi gyelwa de.

Why do we call it close to leaving it behind? Why do we call it that? The second path.

Why do we call the second path getting close to leaving it behind? Getting close to leaving it behind is the traditional definition of which path? Second, yeah.

So, why do we give it this name? Why do we call it that? He's ...

No, he's going to tell you.

[Speaker 2]
He's going to ...

[Speaker 1]
You okay? It's coming. Ngen je, leaving it behind means pak lam.

Pakpay lam. Yeah, the path of an Arya, the path of someone who saw emptiness directly, okay?

[Speaker 2]
Okay. Okay?

[Speaker 1]
So at the second path, you're getting close to the ... Third path. Third path.

Okay, that's all. The definition of the second path really is you're getting close to the most important path, which is ... which is the third one, okay?

So when we say, leave it behind, leave it all behind, we mean see emptiness directly. Okay? Leaving it all behind means seeing emptiness directly.

If you ... if you reach the path which is close to leaving it behind, you are close to seeing emptiness directly. Where's Tim?

Let me know when this thing happens. Okay? I don't see much movement out there.

Oh, I do see ... Is it ready? Let's go a little bit more.

Yesterday I promised you a cappuccino. I thought some people would rather have orange juice.

[Speaker 2]
So, uh ...

[Speaker 1]
There's a hundred and thirty cappuccinos and orange juices out there. I hope, I hope. Okay.

Uh, let's finish this small thing. So, really, the second path is almost like the introduction to the third path. And it triggers the third path.

So we call it close ... close to seeing emptiness directly. Okay, I'm going to give you the names of the four parts and then you can have a cappuccino, or an orange juice.

The first one in Sanskrit is called ushma. Ushma. Ushma.

Ushma means warm, warm. You are getting warm.

[Speaker 2]
Okay?

[Speaker 1]
In English, when we play a game and you hide from the other person and you almost find them, we say, you're getting warm, you're getting warm. Okay?

[Speaker 2]
So, the full name of the first part of the second path.

[Speaker 1]
Okay? Now we're talking about the four parts of the second path. The pen.

Understanding the pen. The first part is called ushma, which means warm, but the full name is ushma gata. Ushma gata.

You are getting warm.

[Speaker 2]
Okay? Okay.

[Speaker 1]
Okay. Why do they call it getting warm? Because when you see emptiness directly, it's like a nuclear bomb.

[Speaker 2]
Okay?

[Speaker 1]
And if you start the second path, you are getting hot.

[Speaker 2]
Okay?

[Speaker 1]
When you finish the four parts and you see the emptiness, it's like a bomb. So, they say it's like you're lighting the fuse for the bomb. Okay.

So, if somebody asks you in the debate ground, what's the name of the first of the four parts of the second path?

[Speaker 2]
Ushma.

[Speaker 1]
You can say ushma, or you can say warm, getting warm.

[Speaker 2]
Okay?

[Speaker 1]
Okay, the second, second part, when you get to the fourth part, you're going to achieve orange juice, okay? The second part is called murdana, murdana, murdana, murdana, m-u-r-d-h-a-n-a, murdana, murdana, m-u-r-d-h-a-n-a, murdana means the peak of a mountain, okay? Murdana is the peak, I call it peak, the peak of a mountain.

Okay? Then, why do you call it ... there's a big debate, you know, Jetson Kappa also debates, why do you call it peak?

It's not the peak, you got to get to the fourth one. Okay? Then you have to understand something.

When you reach the second one, these first two, it's possible to fall back. In Tibetan, they are called yowa, yowa, hey yo, yo. Okay, what's yo mean?

Yeah, they are shaky, okay?

[Speaker 2]
So, but the second one is higher than the first one, so we call it peak.

[Speaker 1]
Of the two shaky ones, it's the better shaky one.

[Speaker 2]
So, peak means better shaky one. Peak significa ...

[Speaker 1]
You want to hear a joke? I hope Nick or Adam, or ... There's a famous commentary to the Abhidharma written by a lama named Gyelwong Chinle Namgyal.

If you think you have trouble with the database all day, he had more trouble. They put him in charge of carving the kangyur. He was the boss of a team to carve the kangyur.

He made some mistakes. He was executed. But, I'm not going to ...

Okay, we're a little bit more ... But he wrote a great Abhidharma commentary before he died. And, so here's his joke, okay?

Among the two shaky steps, peak is the highest one, so we call it peak. How do you say the highest thing in Tibetan? Chöchog, which is the name of the fourth step.

So he's making a joke. I'll explain it to you later. Okay, third one.

Third one is called Kshanti. So, you know we always say shanti, shanti.

[Speaker 2]
Today in the torture class, I mean the yoga class, Synapse said shanti, shanti, shanti.

[Speaker 1]
By the way, that comes from an Upanishad. It's a long story. But the full ancient Sanskrit is kshanti, kshanti.

Okay, and it means patience. It's the name for the third perfection. Not get angry.

But sometimes it means you are so patient that you become a master. So in this case you have to translate it as mastery, become a master. All the K-S-H words in Sanskrit came into English as Q-U.

[Speaker 2]
Quiet. Okay. Kshanti became the word quiet.

[Speaker 1]
So, and shanti became calm. Calm. Kshanti became calm.

Calm. So, shanti, shanti literally means calm, calm.

[Speaker 2]
Peace, peace.

[Speaker 1]
So that's the name of the third ... That's the one we want to reach. That's the one we're talking about.

I'll give you the last one and we'll have our refreshments. I don't see the cup of tuna, I just see the orange thing. Oh, okay, good.

[Speaker 2]
Say chuh-chok.

[Speaker 1]
Okay. Let me look up something, hang on. I want to make sure I spell it right.

[Speaker 2]
Voy a buscar algo rápido. Quiero ver que lo pronuncio bien, lo escribo bien.

[Speaker 1]
Okay, okay, dharma, I'm sorry, agra, dharma. Agra, dharma. Okay, so agra means highest.

Best. That's why the person who built the Taj Mahal put it in the town called Agra. Okay, it's Agra.

[Speaker 2]
It means highest.

[Speaker 1]
And dharma means dharma. Okay. So, the fourth level of the second path is called Agra Dharma.

And it means the highest thing in the world. And sometimes the full name is Laokika Agra Dharma. Laokika.

Laokika.

[Speaker 2]
Agra Dharma.

[Speaker 1]
Yeah, so Laokika means of the loka, of the loka, of the world. Okay.

[Speaker 2]
So the full name for the fourth part, now you see why I told you this story first? Okay.

[Speaker 1]
Laokika Agra Dharma.

[Speaker 2]
Okay?

[Speaker 1]
In the whole world, Laokika. highest, dharma. It means before you go to the higher world.

Okay? Before you go to direct perception emptiness, higher reality.

[Speaker 2]
Okay?

[Speaker 1]
The best thing that can happen to you is the fourth part of the path of preparation. Okay?

[Speaker 2]
Is it the highest thing in the universe? No.

[Speaker 1]
Is it the highest thing in the normal universe? Yes. Okay?

If you get higher than that, you're in another reality. What's the name of that higher reality?

[Speaker 2]
Kongshin. Okay?

[Speaker 1]
Emptiness. Okay? If you get higher than the fourth part of the second path, then you see higher reality directly.

At that fourth part, you can see something ... You can see the karma open in your mind.

[Speaker 2]
You can see the picture come out, and you can see it go to these pieces. Okay?

[Speaker 1]
The cocoon. You're always making cocoons. At the fourth step, which is not during meditation, you can be standing ...

boiling some water for tea.

[Speaker 2]
And then, suddenly you can see the pot picture come out of your mind, and go to the stove. Okay?

[Speaker 1]
You can see it directly. That's the highest thing that can happen to you before you see emptiness directly. So, if you see a seed open in your mind, and come out of your mind, and create your husband, or a pot, or anything, then within a few hours you will see emptiness directly.

If you see emptiness directly, then in that moment, your body starts to change. And you start to become an angel. And nothing can stop it.

That's not shaky. That's ... nothing can stop it after that.

Okay?

[Speaker 2]
So, the best thing that can happen to you in this world is to see the seed open, and ... and see something come out.

[Speaker 1]
Because within a few hours after that, you will go into meditation, and with your eyes closed, you will see ultimate reality.

[Speaker 2]
And if that happens to you, body starts to change. In that moment. Okay?

Nothing can stop it.

[Speaker 1]
Then you're on the Jackie Chan's conveyor belt.

[Speaker 2]
Okay. Take a break.

[Speaker 1]
I know it's over, but I don't care. What time is it supposed to start? 5.30?

Yeah, we're going to ... drink cappuccinos, and I'm going to do a little bit more.

[Speaker 2]
Okay.

[Speaker 1]
Go have ... orange juice is over there, cappuccinos is over there.

[Speaker 2]
Cheers, cheers. Salud.

[Speaker 1]
Okay, so there's ... I like the explanation of these four steps in the Abhidharma. They also explain them in the ...

Middle Way school. But that one will give you a headache. So I'll give it to you on Saturday.

Okay? So then you can go home with a headache. Okay?

But today, just for a few minutes, I'll talk about the Abhidharma. So, you guys heard me, you know, talk about Abhidharma a lot. That's called Abhidharma Kosha.

[Speaker 2]
Abhidharma Kosha.

[Speaker 1]
So, I translate Kosha as treasure house. Abhidharma means higher knowledge. So, this is a famous book that was written 1600 years ago, 1700 years ago, by Master Vasubandhu.

That's a great book, because in that book it says ... Let me quote it for you directly, hang on. Say, say ...

Sotop ... Ngensong ... Mindro-o.

Sotop ... Ngensong ... Mindro-o.

That's Abhidharma Kosha. I memorized it when I was 20-something. Okay, like that.

So, I need a translation of this line. Patience, or kashanti, or mastery. Here it means mastery, okay?

Top ... Top ... Top ...

That's top. That synapse went ... Achieve, yeah.

Sotop, if you achieve Sotpa. Sotop. Abhidharma Kosha is in code.

It's in code. It's all like secret. Sotop, if you achieve the third level.

Level. Ngen ... Ngensong ...

Mindro-o. Mindro-o. Yeah, you will not go to a lower birth.

So, Abhidharma Kosha says that, okay? Now ... There's another famous Abhidharma book, written by Vasubandhu's brother.

[Speaker 2]
Half-brother.

[Speaker 1]
Named ... Asanga.

[Speaker 2]
Asanga.

[Speaker 1]
And all of Chinese Buddhism, Asanga is the most important.

[Speaker 2]
Okay?

[Speaker 1]
So, the brother wrote an Abhidharma book. It's called Abhidharma Samuchaya. Abhidharma Samuchaya.

In Tibetan it's called ... It's called ... Sorry, Ngemba Kuntu.

Ngemba Kuntu. A collection of Abhidharma. Samuchaya means collection.

And that one is a higher school. And I like his explanation of what's happening at the four levels.

[Speaker 2]
Okay?

[Speaker 1]
So, we're going to go to Vasubandhu's next class. Because we want to know what happens to your old bad seeds that you don't have to go down.

[Speaker 2]
Somebody cancels those flights.

[Speaker 1]
How does it work?

[Speaker 2]
Okay?

[Speaker 1]
We'll do that on Saturday. But today, I thought you would like to know Asanga's explanation. And this is a commentary on Asanga by Gyaltsabje.

Who's Gyaltsabje?

[Speaker 2]
Je Tsongkapa's disciple.

[Speaker 1]
He's like the one who gets to sit next to Tsongkapa.

[Speaker 2]
Okay.

[Speaker 1]
He became the holder of the throne after Tsongkapa. His name means throne holder. Okay.

Okay. I'm going to go... Okay, so here's the explanation of what happens at the four levels.

And you will understand why it's connected to the pen. DRO NI DRO NI means USHMA Warmth. First level.

What's happening at the first level? DRO BAR GYUR ZHES DE which is also called USHMA GATA USHMA GATA Okay? USHMI GATA BAG PA'I DEN PA LA ZAL NANG DANG POR THOGS PA'I DEN YIN ZIN DAG SHES RAB TSUNG LDAN DANG BYAS PA'I NGAN BYAS CHA THUN DANG PO'O It is the first of the four steps.

And you are starting to have some understanding of the four Arya Truths. The four Arya Truths. Okay?

What are the four Arya Truths?

[Speaker 2]
Number one, pain, suffering. Number two, it has a cause. Number three, you can stop it.

Number four, there's a method, there's a path.

[Speaker 1]
These are called the four Arya Truths. So, what happens at the first of the four levels inside the path of preparation? What happens?

You start to have a clear understanding, intellectual, not direct.

[Speaker 2]
ZAL NANG means you get very clear on it.

[Speaker 1]
TANTRIKAS John, Connie, you other guys, they studied Tantra for ... they studied Tantra for seven years, eight years in Diamond Mountain. What's another use of the word ZAL NANG and NGA RGYAL?

Huh? Yeah, NGA RGYAL means I am, I am Amitofo. Okay, it's like chutzpah or, what do you call, macho, no, something.

Like those bullfighters, you know. I am, I am Amitofo. That's called confidence.

In Tantra, in Tantra, I am.

[Speaker 2]
And the other half of that is I look like Amitofo. It means in your mind, right?

[Speaker 1]
You have to imagine you have hair, and you're like very smart, that's called clarity.

[Speaker 2]
In Tantra, there are two important parts for the first stage. I am, okay, Spiderman.

[Speaker 1]
Okay, and, and I look like Spiderman. Okay, so here, that clarity, ZAL NANG, it's the same word, clarity. Okay, ZAL NANG.

[Speaker 2]
What happens at the first part of the second path? ZAL NANG. Total mental clarity, intellectually, about the four truths.

This life is pain.

[Speaker 1]
There's a reason. You can stop it. And there's a method.

Okay, you get clarity. What happened just before that, that you have clarity about the four truths? Yeah, you had your personal disaster.

You were lucky enough to have a personal tragedy. You all look so handsome and beautiful. I know you don't belong here, but some tragedy brought you here.

You should be out at some big restaurant, you should be in Acapulco, but you're here. I can see you are strong and handsome and beautiful. I can see that.

Then something brought you here instead of Acapulco. And usually it's a tragedy.

[Speaker 2]
You have some tragedy.

[Speaker 1]
Okay, second one. GSUNG BA, GSUNG BA, GSUNG BA RANG BZHIN MED PA LDAN PA RNAM LA ZAL NANG BYAS PA NGES BYAS TSUL You get clear. Mental clarity.

So that part is the same, okay?

[Speaker 2]
Mental clarity.

[Speaker 1]
Direct perception or intellectual? Just intellectual. About the RANG BZHIN MED PA, about the emptiness.

[Speaker 2]
RANG BZHIN MED PA Okay?

[Speaker 1]
About emptiness of GSUNG BA as opposed to GSIM BA. Yeah, good. Okay, so now you have to understand something.

All things in the universe are either GSUNG BA or GSIM BA.

[Speaker 2]
Okay?

[Speaker 1]
GSUNG BA means objects of the mind. GSIM BA means the mind. Okay?

So you can divide everything into objects which you see and the see-er. Okay, got it? Like when I look at this rosary, the rosary is the thing I see.

[Speaker 2]
And Michael's mind is the see-er.

[Speaker 1]
So, you can divide all things in the universe into things which you see or you hear or you taste or you think about.

[Speaker 2]
Objects.

[Speaker 1]
And ... and ... and subjects.

There's two kinds of subjects. One is the mind, and one is Nick. Okay?

The person who has the mind we call subject. Nick is enjoying the cappuccino. Cappuccino is the object.

Nick is the subject. Okay, when you reach the second level, you understand ... Hang on.

You start to understand the emptiness of objects. Is a pen an object or a subject?

[Speaker 2]
Yeah, it's an object. Okay?

[Speaker 1]
Is a ... is a ... cappuccino object or subject?

Okay.

[Speaker 2]
When you say subject, the way you can think to yourself, does it think? If it doesn't think, it's an object.

[Speaker 1]
Okay? Okay? Is the cappuccino a subject?

No, it cannot think. Okay? Then if you want something to debate in the debate ground, you can try to figure out that if I can read Anton's mind right now, is it a subject or an object?

I'm not telling you. Okay? But generally, at the second level, you start to understand the pen.

[Speaker 2]
Okay? You start to understand the pen. Okay?

[Speaker 1]
And you get clear in your mind. It doesn't have to be in meditation, but you have to be meditating. Okay?

Every day you should be meditating. But this clarity doesn't have to be during meditation, it could be at the theater in the Guadalajara with the water dripping on your head.

[Speaker 2]
Okay?

[Speaker 1]
Okay? But generally you should be meditating every day or you can't get here.

[Speaker 2]
But generally you should be meditating every day or you can't get here.

[Speaker 1]
Guess what happens at the third level?

[Speaker 2]
He says, sel nang dzog. Dzog. Yeah.

Total clarity. About the pen. Sumwa.

About sumwa.

[Speaker 1]
About objects. Yeah. totally clear about the emptiness of the pen.

Something out there. Okay? Completely clear.

Your teacher taught it to you like 500 times. Geshe-la, stop teaching that over and over. Geshe-la, stop teaching that over and over.

No. Okay? I'm not going to stop.

If I don't do anything else good in my life, I will keep you out of the lower realms. Okay? Okay.

Second half of third path.

[Speaker 2]
So, you start to understand the emptiness of the subjects of the mind. Okay? You start to get clarity.

[Speaker 1]
That's not very difficult, okay? I can teach you in one minute.

[Speaker 2]
Ready? Then you finish the third level and you're safe. You will have a deng.

You will have a guarantee. Okay?

[Speaker 1]
When you ... So, all of us, all day long, our mind is talking blah blah blah blah blah blah blah blah. Okay?

You know, I know my mind is talking all day, and I can experience that directly. Then I ask my friends, Bertha, is your mind talking all day like that?

[Speaker 2]
And they say, yeah yeah, me too, me too.

[Speaker 1]
You know like, I used to interview every student who signed up for my class. In New York. So, I told you this story.

One day, so I used to, I was working full time.

[Speaker 2]
So I would take them out to lunch.

[Speaker 1]
And I took one guy out to lunch, you know? And I said, you know, so you want to come to my class? He said, yeah.

I said, well, you know, what do you do? What's your work?

[Speaker 2]
He looks at me in the eye and he says, I steal things.

[Speaker 1]
Then I'm like, my laptop, I was like, really? He said, yeah, I steal things, you know? And I said, oh, you know, why?

Okay. He said, I have a heroin addiction. I have to shoot heroin every day.

Then actually I was pretty nervous, you know? I said like, well, how much does it cost every day? He said, it's like a hundred dollars a day.

Then I said, you know, I'm trying to make conversation. I'm like, gee, I never met a heroin addict before. Why do you do that?

[Speaker 2]
He said, listen, ever since I was a little boy, my mind is talking all the time.

[Speaker 1]
Blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, inside my mind.

[Speaker 2]
Good translation.

[Speaker 1]
Then I said, me too, you know? He said, yeah, but my blah, blah is really loud. It's loud all the time.

[Speaker 2]
And I found out that when I take heroin, he's quiet for a few hours.

[Speaker 1]
It's worth it. For a hundred dollars, it's like fifty dollars an hour, he's quiet. And I'm so happy.

[Speaker 2]
Okay, so, why are we talking about that?

[Speaker 1]
There's a question about your mind. Are you the person who's listening to the blah, blah, or are you the blah, blah-er? Try to translate that.

Blah, blah, daughters. Which one? You can't be both, you can't be both.

[Speaker 2]
You can't go, how are you, Bertha?

[Speaker 1]
You can't do it. Huh? What's that?

[Speaker 2]
Yeah, good, you are the listener of the blah, blah, blah.

[Speaker 1]
Who's talking the blah, blah, blah? Your seeds. Your seeds, okay?

[Speaker 2]
They are opening in your mind, and they are blah, blah, blah, blah, blah, blah.

[Speaker 1]
And you are just listening.

[Speaker 2]
I'll tell you another story.

[Speaker 1]
I used to be translator for my teacher. When he speaks Tibetan, my enemy gets to translate, I don't get to translate.

[Speaker 2]
When the Dalai Lama came to our temple, the board of directors called me.

[Speaker 1]
Geshe Michael, Dalai Lama's coming to the temple.

[Speaker 2]
I'm like, I can do it, I can do it. They said, we need your help.

[Speaker 1]
I said, I know, I can do it, I can do it.

[Speaker 2]
So, you agree to make 500 momos?

[Speaker 1]
I said, momo is Tibetan hamburger.

[Speaker 2]
I'm like, what? We need someone to make 500 momos. I'm like, don't you need a translator?

[Speaker 1]
They said, no, Art is doing it. He's my other student of my Lama, I'm jealous of him.

[Speaker 2]
He's my other student of my Lama, I'm jealous of him.

[Speaker 1]
Why am I talking about that? Yeah, so somebody's talking in your mind. I'll remember sooner or later.

Oh yeah, but sometimes I used to get to translate for my Lama. So, I will go up to his room, if another person comes there, to talk about their problem. Then I will translate Rinpoche's English into English.

That's my job. So anyway, one person came to talk to him, and he said, okay, what can I help you with? Usually, you know, he has a table, and he has an easy chair, and the table is covered with Tibetan books, and he's reading, you know, and he's like, the person come in, you know, make prostration, you know, and he's just reading, you know, and he's, and they say, yeah?

And they say, I have a problem, and he'd go like, yeah?

[Speaker 2]
Oh, what's the problem? I feel depressed. Maybe I kill myself.

Quizás me suicide.

[Speaker 1]
Don't do that.

[Speaker 2]
Don't be depressed. Very bad.

[Speaker 1]
You still here? You can go now. Then I'm like, I have to take them down, I have to say I'm sorry, would you like some tea?

Then after the person left, I went upstairs, you know. Rinpoche and me lived together for 25 years. Just us two.

So, we are like an old married couple. I go up there, open the door, you know, and I say, what, what the hell's going on? You know?

This person's going to kill themselves. They ask you for help. You say, don't do that.

You know? What kind of compassion is that? He says, that's all you can tell them.

It's a seed opening in their mind. The seed is going to say depressing things. Nobody can stop it.

Don't do that. Okay? So, you don't have control.

You cannot push those trees back into the ground. Oh, I don't like the tree. Look at the tree.

I mean, they're big, you know. Oh, I don't like the tree. I'll push it back in the ground.

[Speaker 2]
I don't like it when my mind is depressed. It's too late.

[Speaker 1]
Okay? You can take care of next week's thoughts, but you cannot take care of this week's thoughts. They are coming from the seeds of the week before that.

So, you can teach a depressed person how to have good thoughts next week. But you cannot stop those thoughts in the present moment. It's not possible.

Why are we talking about that? That's the emptiness of subjects. Okay?

Got it?

[Speaker 2]
Of the mind. The mind is also coming from seeds. Hands come from seeds.

[Speaker 1]
And the seer comes from seeds. Okay? That's all.

[Speaker 2]
Easy.

[Speaker 1]
Okay? You just reached level ... Now you finished level three.

[Speaker 2]
If you think about it for the rest of your life, it's impossible to go to lower realm.

[Speaker 1]
Okay?

[Speaker 2]
That's all.

[Speaker 1]
Geshe-la, how can I remember to think about it? Your life will remind you. Your husband will divorce you.

[Speaker 2]
Your kid will get sick.

[Speaker 1]
Someone will scratch your car the day after you buy it.

[Speaker 2]
Why me? Por qué a mí? Then you will remember to think about it.

Samsara will remind you.

[Speaker 1]
There's a ... In the Lam Rim, he's going to say, Samsara has one good thing.

[Speaker 2]
In the Lam Rim, he's going to say, Samsara has one good thing.

[Speaker 1]
It reminds you to try to get out of Samsara. Samsara is like a post-it.

[Speaker 2]
No.

[Speaker 1]
Don't forget to try to get out of Samsara. Okay, let's do the fourth one and we're finished. Oh, so at the third one, you begin to understand the emptiness of subjects.

So, you know what's going to happen at the fourth one.

[Speaker 2]
You completely understand subjects. The emptiness of subjects.

[Speaker 1]
DE MA THAG LDAN PA NGON TOGS KYI And immediately after that, you see emptiness directly. Within an hour or two. And your body starts to change into an angel at that moment.

[Speaker 2]
And nothing can stop it.

[Speaker 1]
Okay?

[Speaker 2]
If you get angry, can you stop it?

[Speaker 1]
Okay, good news, and then we'll stop. At the second level, when you start to understand the pen, you can still get angry, but it will not destroy your bank account.

[Speaker 2]
After level two, your good karmas are safe.

[Speaker 1]
You cannot destroy them. Okay? Cool?

So, the pen is ... it's okay? Alright, let's stop there.

I really enjoyed teaching something new, and thank you for being interested. DE MA THAG LDAN PA NGON TOGS KYI