Полный Танец льва: на лифте к прямому восприятию пустоты (2018, Аризона), занятие 7

[Speaker 1]
Okay, then I can meditate. Instead of counting breaths, trying to sound intelligent. Forty-five minutes enough?

Yeah? Do you want an hour? Okay, any questions?

[Speaker 2]
Thank you, Geshe-la, for teaching, and thank you for this wonderful silence, and the ability to do the meditation on our own without guidance. My question comes round about again with what Aryanagarjuna's teaching of seeds and no causes and no results basically, and the yelling husband. As you know, recently I've started working in a safe house for people who are experiencing domestic violence, and you also teach the four steps, and so I'm trying to work with this with people who are in that situation because it can be a revolving door situation, and it's easy to teach them about seeds, but what about that revolving door or the fact that whether they're men or women, they keep getting into that same situation or going back into it, and it's like how to break that cycle at that moment so that you can then plant seeds for the future, and so this is something I'm working with with these people, and I would love some wisdom of how to work with it.

Thank you.

[Speaker 1]
Yeah, so first of all, I think there is a gap between not yelling back and the husband changing. So, during that time, if there's abuse, right, physical, verbal abuse, emotional abuse, then I think it's important for us to tell people, for Buddhists to tell people, you don't have to sit there. You're not supposed to sit there and do nothing and wait for your seeds to change, okay?

So, I think it's important to encourage people to get a break or take care of themselves and go to a safe house, you know, so we're not saying that you should understand the husband's coming from you and stop yelling at other people and then, you know, just go through the abuse. We're not saying that. So, you should attempt to remove yourself from the abuse, and then people like you should try to help people remove themselves from the abuse, but it may not work, you know, because they haven't changed their seeds.

So, I think, but you still have to try. You still have to say you have to, you should leave, here's a safe house, but things may get worse when they come to the safe house, you know, so I think that's important to tell people. Question?

[Speaker 2]
Yeah, so then, also, there's at least two people involved in this. There's the abuser and the abused, and they both, we need to protect both of them and help both of them not to continue to produce those seeds. It's like, I don't quite know how to do that.

[Speaker 1]
Yeah. I think there's also a thing of capacity and opportunity. So, I think you have to have capacity and opportunity.

So, do you have the capacity? How many people can you teach at once? My Lama taught, he really changed two people.

I knew him for 30 years. He changed two people during that time. So, it's hard to change a person, you know.

I think, so you have to be, what do you call it, realistic about how much you can do right now before you get a thousand arms. So, I think you may not be able to help the abuser and the abused at the same time. You can try, but I think, also, if you overestimate your capacity, you might not be able to help either one.

So, I think you have to, in a practical way, you have to see how much you can do without getting exhausted. There's a big debate about, you know the debate, but has the Buddha perfected the two goals? Is the Buddha perfect?

And has the Buddha perfected the service, what others need? Has the Buddha fulfilled what others need? And they say, yes.

This is a debate at the beginning of the Pramanavarttika. And they say, yeah, he has fulfilled because he has the best method. But that doesn't mean there's no more poor people, you see.

He knows how to stop poverty, but then there's opportunity, you know. Will they listen to you? So, there's capacity and there's opportunity.

Will they take your advice? So, they say the Buddha has perfected what others need just by being able to help them if they choose to listen. So, that's the second thing I can think of.

The third thing is, what was the third thing? Yeah, in DCI we have a nice teaching called the Four Flowers, and the third one is what? Yeah, that your environment is coming from you also.

So, in a way, it's helpful. Everyone involved should understand that the person being abused and the person abusing them are both coming from us. You see, like you wouldn't see...that's this thing about the definition of the Sambhogakaya that you can only see 10th level bodhisattvas around you. But they may be seeing violence to each other every day, you see. So, really in the end, that's the emptiness of things, right? The things around you, even the people that you see are coming from you.

So, one way to help stop violence would be to, the abuser and the abused, is to see where are we abusing people in a small way. Other question? It's pretty long.

Yeah, let's let other people. It's up to Joel. It's not my decision.

It seems like at the beginning of the meditation when we are perceiving the noise of the fan, we're perceiving things incorrectly, but then by the end of the meditation when we are bringing the guru down into our heart, we're perceiving things correctly. So, at what point in between do we actually start perceiving things correctly? Yeah, good.

And by the way, Wade, right? He's a new staff member here, and apparently he's a maintenance master, and he's been fixing many, many of your houses. He has this skill, and I'd like to thank him.

So beautiful. Yeah, there's the official start time, and there's the unofficial start time. So, you know, you're supposed to start seeing things right as you go to your past life.

So, in theory, as you observe your past life, you are still seeing things as coming from their own side, you see? Otherwise, we would have a fake past life and a real past life, you see what I mean? We would be saying—like I was interesting.

I spent the day yesterday with Michael and Melissa, so in my past life today I was pregnant, which I've never thought of doing. It never occurred to me to try. Then it was interesting.

But while I'm looking at the pregnant lady who's me, if I don't—yeah, we're not even supposed to be thinking that she's coming from my seeds. The imagination of it is also coming from my seeds. Probably they're the same seeds of why I see Melissa pregnant or Katie pregnant.

So, yeah, I agree, Wade. I think you could kick it in anytime. Officially, you're supposed to think that things are fake second husband.

Officially, you're supposed to do it after the past life thing. So, after you finish that. Nagarjuna would say, where's the line?

When do you stop thinking about your past life? We're going to talk about that today, I guess. But I think you're right.

I think it might be really useful to start thinking about the fake pregnant lady. Awesome. Okay.

Good. It's up to Joel.

[Speaker 2]
When I do this meditation, can I do it in two parts? Because it takes about 40 to 45 minutes to do the original practice. At this time, my consciousness is already very tired.

I'm fighting. I need to go to the bathroom. My feet hurt.

It tells me all kinds of sounds. I'm struggling. I'm very tired.

That's one part. The second part is when I was in Thailand last year, Eat the buffalo.

[Speaker 1]
Eat the buffalo. And then air the buffalo.

[Speaker 2]
Can I do 75 meditations in two parts? At home, I don't want to do 1 to 5 at a time.

[Speaker 1]
By the way, she's the CSP. She's the first CSP. Thank you.

So the question is, when I do lion's dance at my house, I spend like 40 to 50 minutes on the first part. Then I learn part 1 to 5.

[Speaker 2]
Now I learn all five parts. Usually when I have done 40 minutes, I feel very tired.

[Speaker 1]
Then I want to go to pee. So do I have to finish all five parts at one section? Or can I separate them in my daily practice?

For sure, you can take a break. And you can, you know, I think it's impossible. I mean, the goal is to do all five parts.

But it may take you a year or something. I, you know, during the... She's from our China South Power Program, which is where Chinese executives are learning ancient culture to take on the One Belt One Road internationally.

And it's 40 select business owners. So she's the first one to come to the moment. So I'd like to thank you.

So yeah, we had an interesting idea. It just occurred to me one day in the CSP program, was to tell these business owners, just add a minute every week. Add one minute every week.

And that comes from my three-year retreat. When I was in three-year retreat, I had a book by a yoga teacher, David Slinson. It's an Ashtanga book.

And so I wrote him, you know, during my break. I wrote Jigme, I think. I said, can you invite David Slinson?

He's like one of the most famous yoga teachers, you know. I said, invite him to come out. We were in the desert near here.

It's about an hour from here. We were in a very empty place. And 5,000 acres.

Which we borrowed. And then he did come. He agreed to come.

It was like a miracle. And we didn't pay him anything, I think. He just thought it was cool and weird.

So he came. I remember he came in the winter. And it was very cold.

And he said, touch your toes. And I'm like, I can't. And then he came back with a telephone book.

And he said, touch the telephone book. And this is in the days of telephone books. And I touched the telephone book.

And then he said, tear out one page each day. And I'm like, there's like a thousand pages there. He says, you're in three in between.

So I did. I tore out a page each day. And then I can touch my toes.

And so I think, same with this. So if you have to break, that's fine. That's wonderful.

Don't worry about it. You might have to break a few times. And I think for you guys, CSP people, you're busy.

So maybe only on the weekend you can do all five. In China, weekend starts Saturday afternoon, right? Some countries like that.

Saturday and Sunday. Second. Second part.

Do you have it?

[Speaker 2]
Thank you, Master Geshe. You're welcome. The second question is, when we were in Taiyin last year, the part about emptiness, about canceling the master, that part was taught.

After canceling, there is an impossible space. First, we need to be in this space, to feel this space. But in this session of teaching, this part was cancelled.

My question is, should this part be added? Thank you.

[Speaker 1]
Second part is, last time when you taught in Thailand, for the lion's dance, you taught us to fake teacher, and you taught us to cancel the teacher, and enter into the space where the impossible teacher, where there is an impossible space. That's what she said. But this time, you didn't teach this part.

So I wonder why and how can I practice if I want to enter that space of emptiness? Because you said entering that space is supposed to help us understand emptiness. Yeah, I think I did it better in Thailand.

So, follow Thailand. And maybe tomorrow I'll record the whole five parts, and I'll do it that way. It's better.

You're right.

[Speaker 2]
Okay.

[Speaker 1]
Let's do a, we didn't do the formless realms yesterday, and let's finish those, and then we'll take a pee pee break, okay? So I won't, I'll try to go fast through the formless realm, because we still have form. If I can find it.

Somebody asked me for my notes, and you're always welcome to have my notes. But I translate things unofficially for myself. So, then somebody told me they showed it to some professor, and I'm like, that's not a good idea.

Because it's not finished. It's just my notes to myself. And in many cases, it's not correct yet.

So, okay. But you're welcome to have notes. And like Kamalashila, a lot of it's in English.

And, but it's all unofficial, okay? It's messy. It's not perfect.

I don't like to give out things that aren't perfect. Nick knows. So, okay.

Carol from Taiwan is gonna, do you want to? Just say Sashi. And then go wah, wah, wah.

Then after that, go Sangye. Okay. Sangye.

Sangye. Sangye. Sangye.

Sangye. Sangye. Sangye.

Sangye. Sangye. Sangye.

Sangye. Sangye. Sangye.

Alright then. Ready? Four formless realms.

And the fifth one is called the Pee-Pee Place. I'm kidding. All right, so here we go.

And again, I'm in Tsongkapa. Now we're switching from Tsongkapa. Yesterday was from Sonawa.

And Tsongkapa is about 200 years after Sonawa. And this is from his explanation of the Jewel of Realizations by Asanga. It's an interesting text because he wrote it very young.

I think he was under 30 or something. And it's huge. And it's interesting to see his development over time.

So anyway, GZUGS MED ZHIG LA RNAMS SKA THA'I RGYAS BYAS NI When we talk about the four formless realms, the first one is called Infinite Space. So don't get confused. The ocean is space.

It's supposed to be. It's called Infinite Space. So as I said yesterday, the four formless realm levels get boring names.

Number one, number two, number three, number four. But the four formless realm meditations have sexy names. And the first one is called Infinite Space.

Again, it's not that your body at least is in the formless realm. It's that if you do this meditation a lot, then you'll be reborn into the formless realm. And if I died right here, I would enter the formless realm right here.

And there's not much need for bardo. So bardo purpose is to get to your next planet or your next country. And if you enter the formless realm, you kind of don't go anywhere.

So there's a debate about the bardo for formless. So I would just enter. Then there's a debate about, well, how about LUNG SEMS BCUG PA GCIG PA?

What's that mean? Say again? Yeah, prana and the mind ride together like a horse and a horse rider.

So, how can you have thought without prana if you're in a formless realm? And then the conclusion of the scriptures is that you still have some form. You still have some subtle prana.

And your mind is riding on a very subtle prana. But you have no visible body. Alright, so here's the first one.

If you keep doing this many hours a day for many years, you'll be born into this formless realm. And Buddhists consider it sort of a waste of time. It's like doing Netflix from morning to night.

I mean, there are times when you should do that. Like after a long tiring retreat. But generally, you don't want to do it all the time.

If you do it all the time, you'll be born into the form realm. So we see it as kind of just a delay. You're just wasting time.

There's a depressing point of view expressed by Master Shantideva that if you waste a day on Netflix, that you don't need. There's days when you need to do Netflix all day. Like you're exhausted.

Like Michael and Melissa should do it for one day before your next guest show up. And then your next guest show up. So that's okay.

But Shantideva says, okay, if you'd like to be responsible for the suffering of seven billion people for another day, yeah, that's okay. You need a break. Just delay your Buddhahood one more day.

Then you feel guilty, super guilty. You have to balance these two things. There is a time when you should watch Netflix all day.

Okay? If you can find anything interesting.

[Speaker 2]
Okay.

[Speaker 1]
GZUGS DANG THOB PA'I DU SHES RAG PAR MTHONG NAS So, there's always this process in moving between the eight levels of a RGAGS BYA. I'm not going to offer any money because Nick looks like he remembers. What's it mean?

Yeah, what you deny. So, there's two kinds of RGAGS BYA. One is the absence of an impossible thing like the second husband.

That's called RIGS PA'I RGAGS BYA. And then there's LAM GYI RGAGS BYA which is something that really does exist like the Christmas tree. And that means the fourth form realm level, the crystal, the sugar crystal.

You get bored. And you say, I want quieter. It's not quiet enough for me.

Or, I want to exercise my mind. This is still form. I want to go to no form.

Form looks too physical to me. And I would like to go to a place where there's no physical. So, you're supposed to have this kind of motivation when you move from the sugar crystal to the ocean.

I want to drop all limitations, physical limitations. I want to open up. It's similar to VITARGA and VIJARA.

What's that? Yeah, and that's what gets you out of the desire realm. When you move from desire realm, which is the air conditioner, to the first form realm, which is your heart beating, you are rejecting something.

Okay, that's GAG BYA. You're like, oh, the desire realm is too, it's too gross for me. I want something more subtle, like my heartbeat.

You're doing the same thing when you move from the form realm to the formless realm. You see? You're like, I want a new kind of challenge.

I'm tired of being in this little sugar crystal. Let's open things up. Let's not limit ourselves physically.

GZUGS DANG DU SHES RAG PA THOGS NAS GZUGS DANG THOGS PA'I DU SHES It says, physicality and concreteness. Something hard. I want to drop this idea of something hard.

DU SHES means conception. DU SHES DE YANG DANG YANG DU NAM PAR ZHIG CING NAM KA THA'I SONG YAM PA'I DU SHES So, you keep, physical things keep coming up in your mind, and you block them, and you start to expand like the ocean. So, you drop physical perception, and you go to more mental.

Okay? And then you, you get this feeling like, oh, this feels like endless. This ocean feels like the sky.

This feels like endless. Okay? Like that.

THA'I. GOM PAR BYAS PA'I This is the GOM. It's not GOM.

And now that we've been in translation class for two years. Yeah, no, that's GOM. GOM means get used to it.

Okay? You start to get used to that. GOM PAR BYAS PA'I NI DNGOS SHES DU GSOS DE NGON DU GYUR PA'I TSE SEMS TSE GCIG PA TSUN DANG DU BYAS PO Then, after this kind of preliminary period where you're moving from the form realm to the formless realm, which is called NGON DUG.

That's called the... No, NGON DUG means like the opening act. The small band that plays for the big band.

Okay? NGON DUG means that. So, that's why you're deciding to get out of the sugar crystal.

You're not really into the formless realm yet. You're just the opening band. It's just opening band's time.

And then, you get used to being in the formless realm. And we call that NGOS SHES. NGOS SHES means the...

Then you reach the middle of that level. Okay? While you're transitioning, while you're moving from form to formless, your mind is still not formless.

Okay? So, we don't count it as formless realm. The real thing.

It's not the main band yet. The main band that's playing. It's just a warm-up.

There's a small band plays before the big band. And when you reach the big band, that single pointed focus on infinite. Infinity is the first formless realm.

Okay? Cool? Single pointedness on infinity.

How's that? The real one. Not the warm-up.

Not the transition mind. Okay? And...

You'll get used to it. You'll say, oh, I must be in the first part. And now I'm in the main part.

And now I'm getting ready to move to the second formless realm. Okay? So, if you have lots of time, if you have like three hours free, you know, drink a coffee between every level.

No, I'm kidding. All right. Second level formless is called infinite consciousness.

And here's how Tsongkhapa describes it. NAM SHES THA'I SKYE MCHED NI By the way, those of you who are learning Tibetan, this is also called a SKYE MCHED, which here it doesn't mean a sense door. It just means a stage or something.

Okay? What is this Sanskrit? Ayatana.

Yeah. Okay. NAM SHES THA'I SKYE MCHED NI NANG KA THA'I SOGS NYAMS PA'I YI BYED DE So, YI BYED means to think about the place where you're at and think, oh, space is...

I'm sorry. Okay. I'm sorry.

That's the GAG BYA here. The GAG BYA. Good.

The GAG BYA is the feeling that things are infinite. Got it? Okay.

The old first level feeling that things are infinite becomes an obstacle, okay, to going deeper. So, at the first formless realm, you have feelings of infinity and then those feelings become an obstacle. Okay?

And you want to move to the second one. GAG BYAR BSTAN NAS GAG BYAR BSTAN NAS means treat those feelings of infinity as a GAG BYA. Okay?

See them. BDE BA, right? BDA BA See them as a...

Now they're holding you back. They're limiting you. Infinity is limiting you.

Okay? That make a nice first line of a song. Okay.

BDE NAS YI CHEN DE NYID THA'I SO NYAM DU YOD YI LA BYAS PA So, you ready? You got to put on your seatbelt. So, in the first formless realm, you're focusing on infinity, the ocean.

And then you say, oh, that's infinite. That's cool. But then after a while, you're like, is there any place deeper to go?

And then you realize that the state of mind which is focusing on infinity is more deep than the infinity. Okay? Got it?

So, there's a connection between the first one and the second one. In the first formless realm, you are focusing on infinity. Okay?

And you watch the infinity for a while. I follow the ocean. I check out surf spots in Bali and Mexico, K-49 in Baja.

And I go around different places. And then I come back. And then you're like, well, there's nothing else to do.

And then you say, oh, I could explore the infinity of the state of mind which is watching infinity. Got it? So, the second one is called NAM ZHIG THA'I, infinite awareness.

Okay? So, you're blocking the infinity because it's too... gross.

It's not subtle enough. And then you say, well, what's more subtle than that? Ah!

My mind is more subtle than that. My mind is stretching infinitely. So, you come into the infinity of your mind which is the subject during the first formless realm level.

Got it? Okay? So, during the first formless realm level, you're watching the object of infinity.

During the second formless realm level, which is called infinite awareness, you are watching your awareness of infinity. Okay? And that's more infinite.

And that's where we've been going to outer space and stuff like that. Okay? Alright.

NAM DUG YOD PA DANG Okay. Then, third level is called CI YANG MED. Say CI YANG MED.

It's a very famous name because it's very sexy and very wrong. Okay? And there were famous monks who made the mistake of saying this was emptiness.

This is the perception of emptiness. And then there were famous debates in like the 8th century, 9th century. And people, people proved them wrong.

Okay? So, this is... It feels cool but it's not emptiness.

Okay? So, that's a... When you explain the third formless realm level to somebody, you're always supposed to say don't stay there.

And this is not emptiness. Okay? So, here's the description by Tsongkhapa.

CI YANG MED PA'I SKAD CES NI DE YOD TU GSUNGS BYA CI YANG MED DO NYAM DU YID LA CES NI NGON DU GYUR PA DANG Oh, but when I'm focusing on my mind as it focuses on infinity, on the second level, second formless level, it would be cooler if I just dropped all focuses, all objects. So, not even my mind. So, in the first level, you drop the object of infinity.

In the second level, you're watching your mind, the subject becomes the object in the second level. Then when you get to the third level, you're like, you know it'd be more cool to just drop everything. No infinity, no mind watching infinity.

Okay? Just drop it all. And that's called CI YANG MED.

CI YANG MED means nothing at all. There was a famous cereal advertisement. Okay, the last time I watched TV was with my Lama.

1998. And I think, you know, mostly. And then, there was a commercial for cereal called Nuts and Honey.

And the wife comes in and says, what are you eating? He says, nut and honey. Nut, nut and honey.

Nothing. But it sounds like nuts and honey. Anyway.

BU ZHU DE Wait. BU ZHU DE MEI FAN MEI FAN? MEI FAN.

BU ZHU DE MEI FAN. Okay. Yeah.

No. Honey? FONG MEI.

Sorry. BU ZHU DE FONG MEI. Yeah.

Nothing honey. And, anyway, this name of this level is nut and honey. CI YANG MED means nut and ...

Okay. Nothing at all. It means nothing at all.

CI YANG MED. Nothing at all. That was pretty bad.

Okay. I'll stop trying to show off. Nah.

Okay. DU SHES MED MIN GYI KHYAD CHE NI I'm in a good mood. Some people know why.

DU SHES MED MIN GYI KHYAD CHE NI Okay. The next level has a weird name. The fourth level.

Yeah. DU SHES MED DU SHES MED MIN Say DU SHES MED. DU SHES MED MIN.

Neither no thoughts nor not no thoughts. Okay. Neither no thoughts nor not no thoughts.

Neither thinking or not thinking. Neither thinking, not thinking, and also not not thinking. It's the name of the level.

Okay. I didn't write it. The Buddha did.

Okay. But I think it'd be a good name for a band. Okay.

We keep looking for names. It's the hardest thing in the world to think of a name for your band. Okay.

DU SHES MED MIN GYI KHYAD CHE NI DU SHES NI NAD DANG DRE DANG GSUNG BA GSUNG BA DU SHES MED PA NAS KUN DU MONG PO Then they think about a quotation by Lord Buddha who said the act of thinking is a sickness and it's pain. It's painful to think. They think about Buddha said you know, when you think it's like a sickness and it's painful.

Okay. Then Buddha said but not thinking is to stay in the darkness. Not thinking is to stay in the darkness.

To think is painful. To not think is to be in the darkness. DU SHES YOD MIN MED MIN NI ZHI BA Then the Buddha said if you could stay between those two it would be peace.

ZHI BA KHYAD NON PA Nick for $20. KHYAD NON PA KHYAD NON PA I forget that. Okay.

Beautiful. It would be lovely. What's it called?

Hang on. Guapo. It means guapa.

Exactly. Like cutie? Cutie pie?

Something like that. Okay. KHYAD NON PA Say KHYAD NON PA.

So, if you want to compliment a Tibetan lady you can say KHYAD NON PA. But the word is 2,000 years old so it's surprising, huh? KHYAD NON PA NYAM DU NYID LA BYAS PA DE LA NYAM PAR SBYOR PA NUS PA'I SEMS TSE GCIG PA TSUN DANG LA BYAS PA So, it's staying in that, trying to stay between thinking and not thinking.

Try to stay between thinking and not thinking. This is where you do not try to block the thoughts but you don't engage with them. Okay?

Then he says TSUNG LDAN DANG BYAS PA Okay? You want to take a shot at that Nick? TSUNG LDAN?

TSUNG LDAN. TSUNG LDAN NGA Yeah. Five ways.

Five ways that the main mind is linked to the mental function. There's five ways that the main mind is linked to mental functions. So, he says don't forget that although we're talking about a mental function, what's the mental function that we're talking about?

Which mental function is always there during meditation? Well, that's general. That's main mind.

Yeah, focus. SEMS TSE GCIG, EKHAGRA. Okay?

Single point in mind. He says, don't forget with all of these descriptions, we're not talking about focus alone. We're talking about focus attached, connected with the whole mind.

With awareness. Okay? So, it's not only focus.

It's the whole mind. Okay. We're gonna do three things.

We're gonna read one more sentence, which is his criticism of the eight levels. His warning package. What do you call it?

On the cigarette package? Warning label. Could cause cancer.

Use wisely. Okay? So, we're gonna do that.

Then I'm gonna do the opening ceremony so you can talk when you go pee-pee. Alright? And that's just a five minute thing.

I promise. And then, can we do you when we get back, Melissa? And then, we're gonna take a break and then Melissa's gonna come back and empty your pockets.

But for Diamond Lama. Okay. Here's Tsongkapa's, what do you call it?

Warning label. After he teaches these levels. He says, NYON MONGS CAN GYI SEMS TE NAM LA BDE DE BA LA ROL NYANG BA'I SRED PA SHES CHE BA DANG SNGON GYI THAR LTA BA LA SOGS PAS LTA BA NYAMS PAR BSKYED PAR BYED PAS LTA BA SHES CHE BA DANG SEMS BSTAN GYIS SEMS KHANGS PA'I NGA RGYUR SHES CHE BA DANG RANG GI THOB PA DE THAR LA MI NGANG NYAMS TSAD TZAM SHES CHE BA There's four problems.

He says four warnings. Four warnings. Okay?

Number one, don't get attached to the taste of these meditations. Especially the last two. You know?

Don't stop there and say, oh, this feels so nice. Okay? Because while you're thinking that, your body is collapsing.

Okay? Your body is getting older. You know?

If you stay in the last two levels for an hour, you're an hour closer to your death. Your body is not... in the meditation, your body is getting older.

Okay? Two more Harris got great during that hour. Okay?

Got it? So, don't think this is the goal. This is not the goal.

Okay? He says, number one. Number two, SNGON GYI THAR LTA BA LA SOGS PA LTA BA NYAMS PA SKYE PA CHE PA He says, these meditations can lead to the mistake of believing there was a beginning to samsara.

There was a beginning to your mind. These meditations can lead you into the mistake of believing there's a beginning. Seiji is trying to figure out why and tell us later because I also don't know.

Okay? We have to think about it. It's something we have to think about.

Okay? I also haven't thought about it. So, I'm not going to give you an answer.

My Lama said, you cook it. Okay, third one. BSAM GTAN GYIS SEMS KHYENG PA'I NGA RGYAL If you get good at sitting for two hours without moving because you can put your mind in these infinity places, you will develop prime.

I'm a real practitioner. I can sit for two hours without moving. You never know what's going on inside of a person's mind when they're sitting for two hours meditating.

Okay? But the Sakyas say twelve minutes is about the limit of a normal person. Okay?

Twelve minutes of true focus is about the limit of a normal person. So, I would say, you know, and I've done three retreats. I've done about twenty two-month retreats, and yeah, I think that's about right.

Real focus. You know? If you sit for three hours, you probably will not benefit.

Okay? And probably you're just trying to show off. Okay?

Alright? Okay. Fourth one.

So, so many short meditations is better for all of us. Doesn't matter how long you've been meditating. Okay?

RANG GI THOB PA DE THAR LAM YIN NAM NYAM MIN NAM THET TSOM ZHES BYAS BA You will start to believe, you will start to suspect that especially the seventh and eighth ones are nirvana. Okay? You will make that mistake.

You will think these two levels are nirvana. So, that's Tsongkhapa's warning about these eight. Okay?

I like to warn people that there's also listed that you will become forgetful. Okay? You'll like leave your phone somewhere and all your friends are always irritated and she's the girl who always leaves her phone somewhere.

Did you remember to turn on location services? Uh-uh. You're spaced out about everything.

Okay? So, that's a danger of these meditations. Alright.

I promised you a break, right? Okay, break. Oh, yeah, let's do that so you can talk.