Вступление на срединный путь (текущий курс, Аризона), занятие 100

[Speaker 1]
Today is a hard one and we have to go kind of, we have to kind of maneuver it. So just to summarize where we are, there are two schools of Buddhism, higher school and lower school, right? And both schools say that in order to remove your pressure or your negative emotions like anger, jealousy, desire, then you must see emptiness directly, right?

They all agree about that. And in our way of interpreting what emptiness is, it's pretty easy to see why that would remove your negative emotions, right? If you understood emptiness as we explained it in high school, it would be easy to see why you could remove your mental afflictions.

For example, a person who has studied the high school, if they went to work and then if their boss dealt with them, right? Then being well-trained in the high school, they would say, oh, this is coming from a seed in my mind. There's a seed in Vassana, a seed in my mind, and it was planted before when I yelled at somebody else.

And that's coming out of my mind now, out of my subconscious. It's sprouting out of my subconscious as a perception of my boss at work, right? So a well-trained Buddhist person would quickly think that when their boss is yelling at them.

And then naturally they wouldn't yell back. Not because the boss is nice. The boss is not nice, okay?

And not because it wouldn't be fun to yell back. It would be fun. And not because they don't deserve it.

They do deserve it, okay? But simply because you would perpetuate the boss. So if you don't like him, yell at him.

If you don't like him, then the meanest thing you can do is to not yell back. Okay? Right?

Because then you'll have to leave. Okay? So that's how, according to the high school, the understanding of emptiness would allow you to overcome your anger, for example.

Because you wouldn't have time to be angry at him because you would immediately start looking for the seed inside of yourself. And that's a beautiful, beautiful way to live, okay? It's a very, very beautiful way to live.

Every time something negative happens to you, focus on the seed that you might have planted. And then the secondary thing happens. You don't have time to get angry at him.

You see? You spend the first five minutes after they scream at you thinking about did you scream at somebody else. By then, you've almost forgotten to yell back at them.

Got it? Or the day has moved on. Or they've walked down the hall.

Okay? So it's a very beautiful way to live. And they're not wondering why you're just standing there quietly looking down after they yell at you.

Like you're thinking about something else. Okay? Maybe they'll yell at you more.

Then, so all the schools agree that to reach nirvana, nirvana, right? Which is, how do you define it? We say nirvana is not...

It's not that your mind stops forever. It's not that your body stops forever. It's that...

It's that nirvana, nirvana, nirvana, nirvana, nirvana, nirvana, nirvana, nirvana, nirvana, nirvana, nirvana, nirvana, nirvana. You stop your negative emotions forever because you understand where things are coming from. You understand where the boss is coming from.

So you no longer get angry at them because you don't want them to be in your life. Then the debate comes up. If there are two schools, whether it's higher school or lower school, right?

Do the lower school people reach Nirvana? Can they, with lesser realization, siddhis, can they reach Nirvana? And then everybody says they can.

There are listener arhats and there are self-made buddha arhats. And arhat means they reached Nirvana. They got rid of their, they defeated the enemy, right?

Arhat. So, how can they become an arhat? How could they get rid of their mental afflictions forever if they didn't see emptiness correctly?

So the higher school says they must have seen emptiness correctly. The Madhyamaka school says they must have seen emptiness correctly. Okay?

Directly. Correctly. All right?

Now, the history of these teachings is Lord Buddha, Gautama, 5500 BC, right? And then 700 years later came Arjuna. And he, he, so the Buddhism had sort of declined since Lord Buddha's time up to this time.

And those were the Togarikas of Abhidharma. Okay? So Buddhism became dry, boring, lists of things.

If you try to read the Abhidharma Kosha, it's, it's, if you have trouble sleeping, the Abhidharma Kosha is really good. Because it's, you just, you're all wired and you can't go to sleep or you have too much coffee, just pick up the Abhidharma Kosha. And it's so boring and so dry.

I did it with Rinpoche for 12 years. It was the first book I studied. By accident.

Somebody else was supposed to translate it and they left. So I got stuck in a class for 12 years. And there was only one fine line in the whole book.

So the Buddhism got more and more boring until Arjuna got his master. And it got dry and it got monastic. And normal people couldn't enjoy it and there was no fun in it.

And everybody was worrying about, should you put your seat on the left or the right? And then he came along and he revived the emptiness teachings, the bodhicitta, the bodhisattva teachings, the compassion teachings. He livened things up with his root text on wisdom, Mula Pranayama, right?

And it got, it was very beautiful and very exciting and very, very, that thing is unbelievable. I mean, a real artist, the way they write is well, you know. So when you, that book has spawned, you know, 2,000 years of interest among many countries, India, China, Korea, you know, many, Japan, many, many countries that are obsessed with this book.

So one of the early people to write an explanation of it was named Buddhapalita. And he wrote a book called Buddhapalita. So it's a little confusing, okay?

If you're reading about Buddhapalita, his book was also called Buddhapalita, so sometimes it's confusing, you have to know. In that book he said, people of the lower school of Buddhism, people of the lower school, they must have seen emptiness directly because they have removed their klesha. They don't have avidya, raga, dvesha.

They don't have these problems, okay? They don't have desire, anger. They must have seen emptiness directly, okay?

Then there was another person who came along, my own, 300 years later, named Balavideva, okay? Balavideva. And he criticized, I'm sorry, he's earlier than that, but he criticized Buddhapalita.

And one of his criticisms was, if the lower school guys are seeing emptiness directly, and if the lower school cover emptiness correctly, then why bother with the higher, you know, why bother with the higher school? What's the point? Okay, that was his, he criticized, Balavideva criticized Buddhapalita.

And thereby started inventing the lower middle way school, okay? And one of the main teachings of the lower middle way school necessarily had to be a division of emptinesses into, you know, less subtle, more subtle, you see? Ones that lower school people could have seen, and then ones that higher school people could have seen.

He had to start inventing models of emptiness that were easier or harder. Because he was interested in proving that, yeah, they did see emptiness, but it wasn't like the full thing. But it was enough to get rid of their mental afflictions, got it?

So he, having said to Buddhapalita, okay, having said to him, they can't have real emptiness in the lower schools. He has to explain how lower school people can get rid of their mental afflictions. So he has to start making up lower kinds of emptiness that they could see, that weren't so hard to see, got it?

Thus came, say, Dhamme? Dhamme Karaksun. Dhamme Karaksun.

This is the core teaching of the Svatantrika system of Buddhism, the lower middle way school, which says there are different levels of emptiness, and some are harder and some are easier to see, okay? And I used that presentation in giving you the Six Vedas of Lamrim, okay? So some scholar from Colombia contacted me a while back and said, where did you get this?

And I said, go look at Babaji later. Because he laid out four of the kinds of emptiness he was studying, okay? Which are, he said, two of them relate to people, and two of them relate to things, got it?

Two of them relate to people, two of them relate to the things around you, okay? So, and then the two that relate to people are easier ones to see and the harder ones to see. And then the two that relate to things are the easier ones to see and the harder ones to see.

And the harder ones to see, number four up here, is the only one that's really emptiness, okay? Even Master Klobuevichka said that, got it? So if you ask Klobuevichka, did they teach emptiness in the lower sutras?

He would say, no. But we understand that he's talking about one of his lower kinds of emptiness. Even he thinks that, okay?

All right? And then you say, well, can you see, if you see that kind of emptiness directly, if you see that kind of emptiness directly, do you get rid of your anger and your desire? And he would say, yeah, you do, got it?

I'm just going to go through those four here again, okay? You've been through them many times, but it's helpful. Are they all emptiness?

Are any of them real emptiness according to Bhagavad Gita's lower manuals? Like this one is, okay? According to the highest schools of Buddhism, which are shared by tantra, yeah?

Is this really emptiness? No, it's not, okay? Because there's another one.

My speaker, Prasangika, puts one up here and says these four are not emptiness at all. But they're very helpful. They're very, very helpful.

Okay, so we'll go through them because they're helpful. There may be certain days with your boss that you can't get to number one, you know? You can't admit to yourself it's coming from you.

You'd rather say, things will change. I mean, he'll get all big up, all right, all right. You know, Reagan's going to go to jail.

You know, all things fast. Abraham Lincoln's, what did he say about the Civil War? He said the best thing about the Civil War is that all things fast, you know?

And someday it will be over. This fire will be over. So that's the best world view you can come up with, you know?

Well, at least it'll be over. Sooner or later, all things, anitya, all things pass. So that's helpful, okay?

It's meant in the sense of people, though, okay? It's meant in the sense of people. Don't get too attached to the things around you.

Don't freak out when things change in your life, because that's the way things are. They will change. And then there's a lot of, you know, spiritual teachers, and they just stop there.

They say, just deal with it, you know? Things are going to change in your life. All the good things you find are going to change.

And all the bad things, too. And just go with the flow, basically, okay? That's not an evil teaching.

It's not a bad teaching. It's helpful when you're having a bad day to think. You know, when I'm in a dental chair, and he hits a nerve, all I can think at that moment is that, well, you know, it'll probably be over in an hour or two.

You know, I won't be in this chair tomorrow. Probably, okay? So that's view number one, which relates to people.

Sorry, yeah, people. And it's easier to understand. What's the next one?

Longer to the teeth, taller. Yeah, I don't have any control over my body right now. They are, uh, they are raising from past karmas.

You know? I got sick. I can't, I have a migraine headache.

I can't, by willpower, I can't remove a headache. You know? I know that.

So that's out of my current control. I think it's useful to say current control. That's out of my current control.

And then you, you feel less, you don't get so, uh, thrown off, right? The first two help not to get upset, or not to get thrown, thrown, what do you call it, thrown off balance by life. Yeah?

So it's okay. Uh, I can't control what's happening. I got headache, or, you know, something else happened to me.

I have a stomachache. I, I, it's not under my conscious control. So don't freak out.

Do what you can do to take care of it, but relax a little bit. Things happen. And, and you don't have control of it.

What I think was helpful in the second one is especially with things like depression. Okay? Or, or like that.

Uh, how you feel about yourself. You see? The thoughts that come in your mind about you that are not so glorious.

You see? The perceptions you have about yourself that you are not so great. These are also not under your control.

So don't get more thoughts about that. You see? Don't let that cause you more problems.

You see? Thoughts will come in your mind unbidden. Uh, because they are also ripening of karma.

You can't control it. Okay? Maybe you can't control your anger.

You can't control your desire for food. You can't control, uh, certain thoughts that come to your mind. So don't, don't create new bad karma by, by freaking out about it.

Understand that those are from your past seeds. You can work on your current seeds. You can, you can start to plant new seeds to, to hear different things in your head in the future.

But, but don't add misery to what? Pain, whatever it is. Don't make it, in Tibetan they say, marga ga marma lu.

Don't lump, lump butter on top of butter. It means, uh, don't add to your troubles by, by thinking I'm so bad or I'm such a bad person. Or, and then get sad and get depressed.

You can't control the thoughts that are coming to your mind at the present moment. Uh, you can plant new seeds at the present moment. You can say, you can be nice to other people.

You can be encouraging to other people. You can praise other people's good qualities and thereby plant seeds that you will hear different thoughts about yourself in the future. You see?

And your self-esteem will come back. And your joy for life will come back. And like that.

So this is how we deal with depression in a, in a Buddhist sense. See? A, don't freak out about what your mind is doing now because that's coming from past seeds.

Any more than you freak out about a headache.

[Speaker 2]
Okay?

[Speaker 1]
Or your boss. You know? You just think, oh this is coming from past seeds.

And, but then you, you plant new seeds. Uh, now. With understanding.

And then you will hear new thoughts going through your head in a week or something. About how you look. Or about who you are.

And they will be joyful thoughts. And beautiful thoughts. The interesting thing is your appearance doesn't change.

And who you are doesn't change. Your perception of yourself changes. And you have this, this uh, what do you call it?

Nadia, right? You have this confidence in, in yourself. And, and it's, it's beautiful.

You're not more beautiful or ugly than anybody else. Uh, but you have seeds in your body to think you are. Or not.

And you just change those seeds. And then, you'll be the most beautiful person. You know that lady, what's her name?

The big mole. I mean she should be the person in fourth grade that everybody is making fun of. But she has the kind of karma that everyone thinks it's attractive.

It's not attractive. Or maybe it is. But, but, everybody is beautiful.

Everybody has beauty. And you just can't see it. Because you have, you have criticized other people.

So if you, if you try to be positive about others' qualities, then you'll have different thoughts in your mind about you when you look in the mirror. Got it? And you won't be depressed.

You'll never have feelings of depression. It's beautiful. Buddha's way to work with pressure.

So world view number two is useful. It's good. I can't control the bad thoughts going through my mind right now.

Like that. Okay? Or you fight them but realize they might beat you and don't get worried about it.

Just plant new seeds. Got it? Okay.

What's the next world view like? This is the more obvious one about stuff. About things.

Yeah. The thing I'm seeing and me have come from the same karma. Okay?

One grows... There's a joint in the root. They cut the root off one plant and they put a different top on it.

Because one roots are hard here and one tops are hard here. So most roses, hydrangea teas have this bulb, this swelling at the top of the root because they've been grafted. And then sometimes new sprouts, new rose branches, canes will come out from the side underground.

And they pop up like an inch or two away. If you have... I have nice aloe vera plants in my garden and they are really cool.

If they get enough water they shoot a root out parallel to the ground, underground. And then maybe another aloe vera starts growing a few feet away and then they look like a satellite and they're all one plant. It's very interesting.

So you look at them. People come to my garden and say why do you plant 10 aloe veras? And I say, well it's just one.

And it's sprouted underground and it's coming out. It's really beautiful. Because they're kind of symmetrical.

And the world is like that. It looks like your boss is another aloe vera plant. You see?

But really, he's sprouted out from the same seed that you did. So you're looking at the other aloe vera plant and you're saying, who planted him? When he's just one branch of wood that came out in the subconscious, the seed was planted below ground, right?

The current seed was planted below ground. It grew. And then it popped up over there.

And then you think he's different from you. You think he's not coming from you. So is it, in terms of taking responsibility, in terms of accepting the fault for what you see around you, this is a very useful world view.

Who brought the boss into this room today? Aloe vera. And who put me here?

See? Who put me here to suffer from him? And who put him here to make me suffer?

I did. You see? That's a very useful world view.

That won't give you depression. I mean, you can fight cheese against that. It's just that...

So, sometimes you can pull out that world view. These are nice to have different world views. It's like when you're a carpenter, or, you know, I like all the tools.

I have this big belt that somebody gave me. And, the belt's not even tools, by the way. And then, you know, I can pull out a thing here.

Like, I'm doing a certain task, trying to pull out weeds. And first I start with pick, and that doesn't work. And then I start with a little weed puller.

And then I have this karponga weed puller. And, I want to identify with someone else to help me. Which is, take their karponga weed puller thing, that has a little sharp thing at the front, and put a foot thing on it.

You know? I told the guy at Home Depot I'm going to invent this thing. Because you have to stand there while it picks, right?

And maybe you can just, if you allow it that far away, at the bottom. Oh, you can't do that. Maybe you can help me.

But anyway, you have all these tools for pulling out one weed. You know? One weed does not occur on its own.

You pull out a different tool. If you're, if you can't overcome your anger at your boss with one tool on a certain day, pull out a different tool, and they're all useful. Good?

They're all useful. What's the next one up? What's the highest, what is real emptiness according to the master-property maker of the spontaneous floor of Michael Macbeth?

Learn a little longer and trust nothing you learn. You learn tools and you lose them and you get bored. Right?

That's the, I love that. Anyway, there is a boss out there coming from his side. How I take him is my business.

You see? I couldn't interpret him as something else. You see?

Things are interpretable. Okay? That's where the famous teaching of yeah, Galia Montague, the famous Mojo teaching, right?

When you have a problem, try to use it as a path. Marga. Try to change a problem into a path.

Right? So, you do have some leeway. I guess you could call it a leeway worldview.

Okay? Like, your boss is yelling. You have some leeway to interpret him.

You can say, you know, maybe he had a bad day. Maybe his wife yelled at him a half hour before he would work, ten minutes, or five seconds before he walked into the building. Or, you know, maybe he's in financial trouble.

Or maybe I actually do need to be yelled at. Maybe I could be a better employee. You see?

You can, you have some leeway to interpret. Half of the trouble is coming from him. Half of the trouble is always coming from you.

You can always work on your half. It's positive thinking. And the lower middle-aged school says that's the ultimate form of emptiness.

He is, he is free of, being free of positive thinking. He's devoid of being outside the realm of being reinterpretable by me. Got it?

Okay? Which is to say, with a positive attitude, I can turn this thing around. I can use this as a pie.

You know? There's always some leeway there. Okay?

And a lot of Buddhist schools stop there. You know? And a lot of Buddhist teachers in the world stop there.

And they're just telling you, you know, bad things will happen in your life. Just get very good at twisting them around. Turning them to your purposes.

Okay? Which I find extremely frustrating. And extremely, almost, what do you call it?

Heretical. Heretical? Heretical?

Heretical. I really don't like them. I really don't like to stop there.

You know, that implies that we will always have bad stuff in our life. And we just have to become bad stuff copers. It's the coper worldview.

You know? Like, bad stuff will happen. Bosses will yell at you.

Car accidents will happen. You'll get old. You know?

Just learn to be happy about it. You know? And it just makes me mad.

I don't know. Our goal is that that stuff that happens in the first place, that you have to reinterpret it. Got it?

Did you have to reinterpret the last few brilliant hours? No. I mean, it was a good thing.

You see what I mean? Did you have to reinterpret your partner around a good day? No.

I mean, she still had a lot around a good day. You know? So, the goal is that just everything would be good days and you wouldn't have to reinterpret things.

So we work with seeds. Tatak, kshetra, kabat. Tatak, kshetra, kabat.

What is that?

[Speaker 2]
Tatak.

[Speaker 1]
And then, we should become as farmers or gardeners. Kshetra, kabat. We should be like a farmer.

Our, our system, our system one here. Plant the seeds for what you want. Plant the seeds for the loss to change and sit back and relax and stop struggling and stop having anxiety about how life's going to go.

Just plant the seeds for what you want and really, really, you can sit back and relax. If you got the technique down. In, in Germany, I don't know where I was on the tour in Europe, but somewhere it was trying to use the word technique.

I don't know where, LA? Learn the technique for planting the new loss. Plant them properly.

Do all the stuff you need to do. Water, fertilize the sunlight. Just relax.

They will change. For sure. 100% sure.

No more anxiety about what's going to happen in your life. Okay? Got it?

Really nice worldview. And then there's no interpreting the bad stuff that happens to you because, say maung ma, come for you, something bad that, that didn't happen in the future, okay? A future thing that never happened, okay?

And then there's no question of interpreting them or trying to make the best out of it, got it? I hate that make the best out of it worldview it sucks okay all right all right so back to master body did he say the lower school scientists yeah but he didn't mean real emptiness he meant one of these lower ones okay but generally pretty good that's that's okay yeah and then we gave the example that you know then did it ever happen in the past that a holy teacher has used that kind of metaphor where they they used an expression but they meant to say something else and it's of course Lord Buddha said things of people are like a bubble that comes to the surface okay meaning what they don't have any the person you think is there there's no person that the boss you think is there is not there he's like a man okay that's what the Buddha said your boss is a man okay that the one you think is not is there is not there okay so it's okay from Master Baba Rebecca to call something that's not emptiness emptiness is Lord Buddha can call the emptiness of a person a mannequin got it if Lord Buddha can use some other words to describe something well then Master Baba Rebecca can do the same all right that's where we stopped then I'm not going to type okay because we won't finish but let's read it together you

[Speaker 2]
Oh

[Speaker 1]
so the stairs important service okay so data my enemy suppose it's not that way what way suppose it's not the case that my master probably make up when he said the lower schools had an emptiness he was talking about something close to him suppose that wasn't that right okay when master probably make us said the lower schools have an emptiness that he wasn't waiting his hair okay suppose he was not because if it had been taught completely it wouldn't have been necessary to teach the higher but when you question that's about Rebecca and say do you think emptiness was part of the lower way so there's no contradiction there you can't go up you can't go giving him the got it you can't say coffee calls to travel you know you can't say oh give me that camera back give me a camera back what is the camera take pictures take them on him the good day it's unnecessary teaching it was unnecessary because can you make that debate which is kind of because he did say that he said oh hey that's my okay that's what that means all right very difficult it's a very difficult thing so you got to debate within a debate right what this first paragraph says that there was a third guy who came along and said look he did say that emptiness was taught in the lower way but in special books as a whole and not in the general that's just a stupid idea it's not even covered very much all right all right they need refreshments at this point who's that really oh when Anatole looks around that's a problem now I'll teach you a cool thing all right let's just recite the blue okay what's that Domba what's it dumb you know it's just Dharma right what's dumb don't buy some way so these are called the four you can also mean abbreviation but these are the four like if they mark a thing as Buddhist so let's read them dark are talking chakya she means for like mudras right you know from the other course but here it means a king seal right so there are four things which seal a thing as a Buddhist karta means they seal it as a car coming like hungry right the word capital W okay it is got these four it's got sealed and approved as God okay what are the four let's say the first one do you don't do anything which started will buy it starting that the starting the thing kills the birth of a baby kills the baby the birth of a baby assures of the old age of the babies you don't need anything else to kill the child you know if the child has been born it will get over that's all by the being born why see the seed is killed by the growth of the tree see when the tree comes out of the ground it is that distress it's not like they hire animals the growing of the sprout kills the seed the presence of the baby assures the death of the baby you see it's a very sad thing it's a very bad thing but if those things were coming from your mind and not under the dirt you could change see that if those things are out under the dirt and if the seed is the semen of the father that the child must die no trouble we can just all kill ourselves but if that seed is in your mind if the seed to see a tree is in your mind if the seed to see Bella is in your mind if the seed for Bella to see yourself is in your mind all these are possible we can change those things all things are possible respect life, ahimsa, respect life, that seed can change it's very beautiful ahimsa, pratishthan, tat sannidha, vairagyam, what is that yeah second chapter ahimsa, don't hurt other people, pratishthan, if you make it a way of life tat sannidha, for that person and only that person, vairagyam, they will no longer see conflict okay it's very beautiful right if the seeds for things were outside life is hopeless, then have some beer, watch football, okay, ah, sorry Nimbo oh, we were watching Ohio State, we were together, secretly, I hope you grow up if things are coming from your mind, if things are coming from seeds in your mind those you can manipulate, those you can, you can tweak, like the matrix, right, you can get into the program and tweak things and then there's hope there's ultimate hope then you can be, you can make a mandala, you can make a paradise that people love and people could be and death could be stopped if it's coming from the seeds in the mind, if there are if things are self-resistant there's no hope and that's why everyone who doesn't really get this kind of teaching properly has no hope, it's reasonable that they have no hope and that's why like we go to Humber and we give two days of teaching and people are, you know, at the retreat, there were all these hardcore business people, they were like, oh wow, you know, they were all like, eh, you know, it was really cool alright, second pillar of Buddhism, say sakche, kamche, dunyawan, any deed you do with ignorance is going to cost you money good or bad deed, good or bad deed, okay, sakche, sakche, chonam sakche saha, merhamah tober, guchen no sakche kamche, degah masanakuni, degah samayoni, degah You don't know how to suffer. You don't know how to live.

You don't know how to live. Taking an aspirant without reflecting on how his potency comes from being kind to others is an act of ignorance and a cause of suffering. All right.

Say, Chö Tam Jey. Chö Tam Jey. Dong Shim Damye Ba.

Dong Shim Damye Ba. Chö Tam Jey. Chö Tam Jey.

Dong Shim Damye Ba. Dong Shim Damye Ba. Nothing is what it looks like.

Everything is void of being what it looks like. Everything. The boss who yells at you looks as if they are coming from their side.

The boss who yells at you looks as if they are coming from their side. But they are shunya of that. That's not there.

The boss who is coming from their own side isn't there now, never was there, never will be there. It was an impossibility. There was no such thing as a boss who comes from their own side.

There's no such thing. That's emptiness. It's not some black hole, or you close your eyes and think about nothing, or nothing matters, or you can just do whatever you want to people.

Those are all really bad views, right? Real emptiness is the boss is not coming from me, is never there, was never there, never could be there. That's shunya.

Shunya Tam. Got it? So the third pillar of Buddhism is what?

All things are empty. The things you think are there are not there. Does that mean there's no boss there?

No, there's a boss there. Does that mean he's not here? No.

It means the reason he's not here is not what you thought. It's your fault, which is helpful. Now you can change.

You can change him. Last thing. Nyang-ngen-ne-de-pa-shi-wa Nyang-ngen-ne-de-pa Shi-wa Nyang-ngen-ne-de-pa is peace.

Shi-wa Okay, just calm. Right? Yeah.

It would be nice if I could get rid of my nervousness. Now that would be peace. Okay?

If I could stop being angry, stop having desire, now, you know, I could have some quiet time to myself. Rather than this cha-cho. Say cha-cho.

Cha-cho. You can guess what it is. It's a blab in your head.

It's called cha-cho. Cha-cho. It's a good word, cha-cho.

If I could just use this emptiness to not get angry at my boss, then I wouldn't have this cha-cho in my head. And I could have some peace of mind. Nirvana is peace of mind.

Now I'm going to ask you a question. The focus of these four pillars seems to end in the idea of nirvana. You're all getting rid of your negative emotions forever.

Okay? Agree?

[Speaker 2]
Yeah.

[Speaker 1]
So, would you guess this comes from Maya or from Hinayana?

[Speaker 2]
Huh?

[Speaker 1]
Yeah. Well, he's talking nirvana in the sense of removing all negative emotions. This presentation of the four pillars of Buddhism stops at nirvana.

Lower school or higher school? It's got to be lower school. This is a very famous teaching of the lower school.

Okay? But we have a problem because the third line says Yeah, everything is empty. It mentions emptiness.

But it's a lower school teaching. In fact, it's the pillar of Buddhism. How are you going to...

What are you going to do with that? Yeah, did you have a question? Oh, no.

All things are both empty and have no self. It's the end. Yeah, okay.

Good question though. That's not part of our text. Okay?

I was just throwing that in so you'd know what I was talking about when I got to our text, which is up here. Now, the other guy, he's trying to say here Lek Ten Gye, okay? What's Lek Ten Gye?

That's Baba Vivek. Okay? What's San Gye Kyang?

Buddha Palika. This Kyang doesn't mean only. This Kyang means Kyongwa to protect.

[Speaker 2]
Okay?

[Speaker 1]
Palika. And Pa is an old Indo-European. It's very beautiful because Pa used to mean cow.

And then it became... The word Pecuniary in financial markets came from Pa, which means wealth, meaning cow. Your cow was your wealth.

So Pecuniary is a survivor of the ancient Sanskrit Pa, which means your cows. Your cows, meaning your finances. And then Pastor is the watcher of the cows.

He's the one who watches the flock. You see? So Pa, Pa, Palika means protected, like Dharma Pala, okay?

That's where Pala comes from. So, Buddha Palika, do they both accept Chö Tantric Dharmic Dharma? Does Buddha Palika and does Baba Yogananda accept one of the four pillars of Buddhism?

I mean, the third pillar of Buddhism. Do they accept it? We hope so.

Okay. But doesn't that imply... Maybe that implies that they would have to say that that teaching is...

Mayanna, okay? This guy's really desperate now. The opponent is really desperate.

He's saying, oh yeah, that was taught in the lower way, but, you know, these two high gurus, they both believe it's Mayanna. Okay? You are Kumbh Mela.

Okay? Kumbh Mela. What's it called?

Kumbh Mela. It's a very common thing that Rinpoche used to say to people. Kumbh Mela.

You say Kumbh Mela. Kumbh means an authoritative source. And Kumbh Mela means, come on, quit making this stuff up.

Kumbh Mela means, where did you hear that? Where did you read that? She was teaching me a handstand the other day, and I said, well, somebody told me I should do this, and she was like, Kumbh Mela.

It means no reasonable source for that. Idea. Okay?

So, we're saying to this unnamed opponent, come on, Kumbh Mela. The idea that Master Baladeva and Master Buddhapalita agreed on something, that that teaching, the third pillar of Buddhism, was a special Mayanna teaching that somehow got into a Hinayana book. Come on, Kumbh Mela.

Rinpoche used to say two things, anyway, I can't remember. Rinpoche. If they agreed that the teachings in the lower school about emptiness referred to real emptiness, right?

If they both agreed on that, then could there have been the argument that Baladeva gave to Buddhapalita? Would it have made sense for Master Baladeva to say to Buddhapalita, oh, then I guess there's no need to have a Mayanna. You see, if they agreed, there wouldn't have been that sarcastic statement by Baladeva.

He never would have said to Master Buddhapalita, oh, I guess we didn't, I guess Buddha was wasting his time when he taught the Mayanna. Because they both agreed. They would both agree that the lower schools taught emptiness.

Who believes the lower schools taught emptiness? Buddhapalita believes it. Does Baladeva believe it?

No, he has to fudge it. He has to make up other kinds of emptiness which are lucky for us because then we got to put them in the Mahamudra of six flavors. Which, by the way, they all come from Lord Buddha.

They all come from Lord Buddha. I'm going to skip this paragraph. What it says is all the arguments on this subject that we've covered so far come from the commentary.

What's that mean? Who's commentary? Yeah, Master Chandrakirti.

Master Chandrakirti came I think around 750 AD. We don't know for sure. Here's the historical sequence, right?

Lord Buddha gave all these psychedelic statements about emptiness that are still hard to understand. Arya Nagarjuna came along and said this is what it means. Buddhapalita said Arya Nagarjuna was cool.

Baba Viveka said Buddhapalita didn't understand it actually.

[Speaker 2]
Or Buddha.

[Speaker 1]
And then came our hero, Chandrakirti. Okay, Chandrakirti. Not to be confused with Dharmakirti who's a logician and you're not going to think about him.

Chandrakirti who said no, Baba Viveka, Buddhapalita was right.

[Speaker 2]
Okay?

[Speaker 1]
And then after Chandrakirti for 700 years things got really messed up and confused. People taught these ideas who didn't have proper training. And they started to mishmash them with kumbh meras.

Okay? And they started to just go off on they didn't have the discipline to learn the correct things which that's fine, that's fine. So they thought I'll just say something cool or pretty, you know?

So then for 700 years it got really corrupted. Then came our real hero. Jyotindra.

Okay? About 1400, okay? 1400.

And he cleaned up the mess. And it hasn't gotten remessed much because the Dalai Lama's lineage had carried on. You see?

There's been a good strong lineage that has its problems. There are inner struggles. There are controversies.

There are problems. But in general that lineage kept it pure down to this time. And so those monasteries are very important.

It's important to support those monasteries. Keep them strong. You know?

Alright. So he says, look, those are all the arguments that were made by Master Chandrakirti about on this subject. Got it?

But there are other places where this argument is cleared up. About what? What argument?

Do the lower guys who reach nirvana see emptiness or not? This has been discussed in other places. Let's look at some of the other places.

Says our author whose name is Keduk Demetse Kedur Demba Dage After eight years of going to a book it's customary to know the author's name. Say Kedur Kedur Demba Demba Dage Alright, Keduk Demetse Dage. No, it's a hard name.

You don't see the name. He's not like super famous yet. Alright.

So he says let's look at Nguyen Toc Gen and Gyalwe Tso Phap Pong. Let's look at how this guy's argument that lower-spoken or don't see emptiness contradicts Nguyen Toc Gen. The Abhisamah Abhisamah and Avadhara by by Maitreya himself dictated to Arya Samad Okay?

In Tushita Heaven or something. Okay? But or maybe the dog said it to the guy who was carrying the dog.

Right? It's true. It's true.

Okay. And then he says Gyulama. Let's look at Gyulama.

What's Gyulama? Uttara Tantra which is not a tantra. Okay?

It's just called string. Tantra means string. That book is called String.

So it's name is Higher String Uttara Tantra but it's not a tantra. Okay? It just has the word tantra in it.

So in those two books they discuss this idea.