Вступление на срединный путь (текущий курс, Аризона), занятие 54

[Speaker 1]
As I remember, we were catching up on the root text. We had translated pieces of the root text. And the reason we're doing that is because in the next section that we haven't gotten, that we're about to get to, he drills in huge amounts of root text.

So I thought we should just sort of re-familiarize ourselves with the root text. The root text has only been coming in rare places. And now we're going to try to chop out all the places where it came before, try to get a feel for its continuity, which we don't have yet.

Who's root text? By? Master Chandrakirti.

That's the wrong class. That's the book table. But the root root text is?

By Irena Griffiths. So everybody's right. OK.

So this is the root text. We talked about the three causes for what a self is. And he's saying that grace is in compassion.

And then he connected that compassion to a lack of understanding of emptiness. Because the people you're compassionate towards are people who are cycling through disasters in their life, the end of each disaster causing the beginning of the next disaster. You see?

Their reaction to disaster one creates disaster two. Then their reaction to disaster two creates disaster three. So they are like a, we said water wheel, but it's more like a bucket in a well that's getting banged on the sides of the well up and down.

Up and down could be this life, past life, next life. But it could also be every 10 minutes in your life. You know, your reaction to a problem 10 minutes ago is going to create the next problem in 10 more minutes from now, like that.

So the cycle goes in macro cycles and mini cycles. And I think helplessly is important. They're helpless because they don't know why.

So they keep reacting to the last problem in an ignorant way. So they're helpless. Of all the suggestions, of all the books written on how to improve your life, if this idea is correct, that you are creating your future reality by your reaction to your current reality, then almost all the books that exist are wrong.

And almost all the ideas of how to help yourself are wrong. And so they're hopeless and helpless until they get some kind of an idea that what they're doing to other people is why things are happening to them. Then they're helpless.

Nothing can help. No book can help. No philosophy can help.

We were, where are you going? We were sort of fantasizing about when did the first person discover karma. And it was like a caveman.

And he lived up on the side of a hill, like where Thich Nhat Hanh and Peter's house are going to be. And he had some carcass of some ant deer like he killed. And he was eating it.

And then he was holding it off towards the side of the cliff and then it slipped out of his hands. And then there were some other cavemen way down below, like where we were building the path yesterday. And so they like waved up, thank you for the deer, you know, and they started eating it, you know.

And then he was sort of irritated, but the next day he went out to hunt and there's three deer sitting there, you know. And then for some reason he made the connection. Oh, I gave some food to somebody else.

Now I have more food. So we were like, I don't know, what do you call that? I call it guess or speculating about who discovered karma first.

And maybe it was like that. It would take some, like we'd like to think we're very sophisticated now and we can fly in space and we can go under the water and like that. We can fly in the sky in iron birds.

But the leaps of understanding that people made hundreds of, like Benjamin Franklin, there are much greater leaps than what we do now. If you ask me how a plane works, or if you ask me to make a plane, I can't do it, I don't understand. But they're making these huge leaps of understanding.

And this is the greatest one in history, to understand that what's happening to you is a direct reflection of your own life. And that's so difficult for us, for some reason. So anyway, we're not helpless.

At least somebody told us that that's what's going on. Whether or not we can act on it doesn't seem to be the case for me. So I'm going to see if the next part of the real text has been translated yet by us.

So I step over to the other document. And again, that's why I leave things in Roman until the last minute, because then I can do that kind of thing. So we've done the first part of this verse.

Let's recite it together, ready? It's poetry, so we're going to go Da-dum, da-dum, da-dum Sorry, da-dum, da-dum, da-dum, da-dum, da-dum, da-dum Okay? Here we go.

One, two, three One, two, three Let's see if we've done the second half of that verse. I don't know if we have. We have, so let's take that one.

Bodhisattva siddhis think beings as flickering and devoid of having any real nature. Two ideas there. Flickering means what?

Yeah, so they have compassion for people for two reasons. One is that those people will die and get old and their life will pass like a dream. We see our dance teacher now.

Somebody was saying this evening, they said, can she get down the hill? They're worried about whether she can walk. And when she was here a year ago, she's teaching us dance, you know.

So people see people like that and they say, they look at us who are healthy and they see what we will be in 10 years or 20 years or 50 years. They already see that in us. They look at us and they see an old person or a dying person.

So a bodhisattva looks at a healthy person and sees what they will be. And flickering. The health only lasts for a few years and then it's gone.

And there are people around us like that and then we don't listen. We don't pay attention. Then devoid of having any real nature.

So the person's not old and the person's not young. The person's not strong and the person's not weak from their own side. How they see themselves depends on what they've done towards others.

And how we see them depends on how we've acted towards others. So if you see someone who's been very healthy and very strong and then you see them as their health failing, it's because you personally haven't helped other people enough. So you live in a world where that's happening.

And then they become a slave to compassion. It becomes an obsession with them to help people realize that, for example, the condition of their body is coming from how they've taken care of other people. So they become a slave to that idea and they can't rest even if they wanted to rest.

And they can't ignore it even if they wanted to ignore it. And they can't stop trying to do something. In Tibetan it's wang gyur.

Say wang gyur. Ning je wang gyur. Ning je wang gyur.

So ning means heart. What's the je in Dorje mean? King or lord of stones.

This je means king. So king heart, which is compassion, kingdom heart. Wang gyur.

Wang gyur means they become slaves of it. They go under the power of compassion. They don't have a choice.

Compelled. They find bliss in making dedication of their good will to the person. Let's read the line.

Ready? One, two, three. kundu sangpo manpe rablo gawa ma rab tu nepa deni dhammo she chao dene sumte deni to hi chak chu sempa she je dra ni gi ye do Seems like too many, right?

chak chu sempa she. Eleven, right? dene sumte deni to hi sam It just didn't seem to say chak chu sempa she.

Oh, OK. It doesn't quite come out in the Tibetan. Maybe he pushed it.

It doesn't quite fall into pairs properly. OK. But he'd probably have to push it because of the sentence.

It's a translation, right? OK. Let's see if we have the second half of this verse.

dene sumte This is where he starts throwing the root text in wildly instead of explaining it himself. And that's where we are. That's how far we've gotten.

So we've done all we can do as far as getting really familiar with the root text. That's all we've translated so far. In two years, that's all we've ever covered.

OK. And then, now we have to go now we have to go back to the commentary and start fresh stuff. But I kind of wanted to let me see OK, this is where I'd like to pick up.

OK, this is where we'll start. We can start translating it. Here, secondly, is our explanation of the nature of each of the individual levels.

Which levels? Bodhisattva levels. Bodhisattva levels.

So basically, remember that the structure of both of these texts is to follow the ten Bodhisattva levels. So, Master Shantideva's text is similar. The Guide to the Bodhisattva's Way of Life is similar.

It's roughly structured around the six perfections. And so is the Umla-Jupa. So is Master Chandrakirti's text.

So, he's going to talk about the first five levels that begin with extreme bliss. Then he's going to dedicate equal time to the sixth level called the Manifest. And then he'll speak about the seventh level and the rest.

Why does... If there's ten Bodhisattva levels, why do the first five get lumped together? Why does number six get special treatment?

Sorry? Yeah. But that's also true of the first four and the fifth.

What is it? How does the sixth differ from the first five? What's the sixth one about?

Yeah. Perfection of wisdom. So, when you're in the monastery, you cover the first five perfections in like a couple of weeks.

And then you spend a couple of years on the sixth chapter. You see what I mean? So, it's really a book about emptiness.

And really, the whole subject is about the sixth chapter. So, he's going to give you the first five perfections. But they are...

What do you call it? They are... What's worse than feeble?

[Speaker 2]
Huh?

[Speaker 1]
Ineffective. Ineffective? Or worse than that?

What was the other one? Impotent. Yeah, they're like impotent without the sixth.

Okay? Like to do nice things for people, to give people things, money, help, love. If it's done without perfection of wisdom.

If you don't know what you're doing. If you don't know how what you're doing is going to change reality, then it's almost the same as not doing it at all. Because it will have a brief effect, and then that effect will die out.

And you'll be back where you were. You'll be back suffering. So, the first five perfections or good deeds done without the sixth, without understanding emptiness, are almost useless.

Meaningless. Just about meaningless. And you meet people.

They go through their lives. They're nice people. They're good people.

And out of a... We would say out of an instinct from their past lives, they try to help people to some extent. And perhaps they even do that throughout the length of their lives.

But in the end, for them, it's just the same result. They get old. They get feeble.

And they die. And then all the nice things they've done wear out. The food they've given away is eaten.

The houses they've built for others fall down. And then everyone's back at the beginning. You see?

Because they don't have... They don't have the worldview which imbues those first five actions with an ability to help people eternally or forever. Indefinitely.

So... So, we divide the first five from the sixth. We study the first five in a quick way so we can get to the sixth because it makes the first five eternal.

All right. So, but here's the first five. The first level called Extreme Bliss, Immaculate, Radiance, Blazing Light, Indomitable.

These will be the first five bodhisattva levels. Then, he's going to cover Extreme Bliss first in a way where he summarizes the text in a general way. This is sort of a difficult part because he's just going to race through the root text.

He's not even going to give you all the lines. He's going to say, Oh, this relates to root text line number 28 to 29. And he just goes on, you know.

So, it's going to take us longer than that because we have to stop and translate. Then he goes on to an explanation of the text. Here they talk about the qualities of certain levels.

What is it that distinguishes each level from other levels? Do you know Prayer of Samantabhadra? What?

Well, roughly it's a long dedication prayer. And it's from the Kangyur, I think. I think it's in the Kangyur.

But the part that we often do is to cover the sky with flowers mentally and to give it away. But the prayer is much longer than that. The Kundasambhu, very thin.

So, talking about the first bodhisattva level, we'll talk about what makes one's own mind beautiful. How do your qualities outshine the qualities of the minds of others? And then, how do the qualities of this level surpass what you were before?

So, we're talking about what makes the first bodhisattva level special. Then it says, we will attain a special name with a special meaning. They'll call us ultimate bodhisattva when we first attain the ultimate form of the wish for enlightenment.

Two parts of the definition of the wish for enlightenment. Aura gave it in Bendigo, Australia in 1998. It was very cool.

Do you remember? Semkepani. Yeah.

Say, Semkepani. Semkepani. Shenden Chir.

Shenden Chir. Yandazobe. Yandazobe.

Chanjude. Chanjude. Semkepani.

What is bodhicitta? What is the attitude of a bodhisattva? Semkepani.

Shenden Chir. For the sake of others. Shenden Chir.

Yandazobe. Chanjude. You want to achieve total enlightenment.

So, two elements there. You want to get enlightened. And then, you want to do it for everybody in the universe.

And I said it many times. I'll say it again. Bodhicitta or being a bodhisattva is not just being a nice person.

And you can call someone who's nice and helpful to others a bodhisattva. But that's not what it is. It means very specifically the intention and the belief that you yourself have the power to become a being who can emanate on countless planets and have billions of beings at the same time.

Countless beings at the same time. The belief that you can do that. And then the intention to get there and to work for that.

That's bodhicitta. But they call it kunzobe-semke. Kunzo-semke.

Say kunzo. Semke. What's kunzo?

Deceptive. Deceptive. Why deceptive?

Because you're not perceiving you're not perceiving ultimate reality. So you're still fooled. You're still fooled.

It's a nice intention, you know. You're imagining billions of worlds. That's why we read science fiction books, Christine Lee, before we go to bed.

Because we just read science fiction books for like an hour or 45 minutes because we want to get our mind on that level. Keep it there every day, you know. So they're like flying from planet to planet or galaxy to galaxy.

Just trying to keep our mind on that level. So it's nice. It's a good thing, but still you're a fool.

Why? Yeah, you think the beings you want to save are coming from their side. So it's like this interesting thing that if you could perfect yourself then slowly all the beings around you would appear to you as perfect.

And Tantra is what? What's Dribbalambudgibba? Dribbalambudgibba.

Yeah, you use the result as a pot. You use the result as a pot. So in Tantric practice you pretend everyone's already enlightened around you.

And they're just letting you get up and talk because you're the last one in the room that's not enlightened yet. So thanks for that. And then you imagine you're already there.

And you live as though you were already there. You live among people as if you were already there. And then that puts a seed in your mind for it to happen faster within one lifetime.

So what's the ultimate form of kindness? The highest form of kindness is to see that there's no one in your life that's not coming from you. The highest kind of kindness is to realize that there's no one that you're going to save who is not coming from you.

That's emptiness. So am I just this lonely soul living in my own head? You know, Anatole, Andrea, and everybody else, they're just like apparitions in my mind.

And I'm like stuck inside my brain for the rest of eternity. Why not? Yeah.

Yeah. First of all, as James said, I'm just as projected as they are. So it's not like one person is living in their head.

If everyone else is my projection, so am I. So my head is also a projection. That means there's nobody at all.

It's not lonely, it's there's nobody. But also what that implies is, I mean, what it implies is, what you really have to grasp is that I am projecting, Anatole and Andrea, as other people. And I'm projecting myself as a third person.

And that's fine. And we can live like that. And I can help them and they can help me.

I can wish to get enlightened for them. They can wish to get enlightened for me. When I get enlightened, I'll see them as perfect.

When they get enlightened, they'll see me as perfect. No problem there. Because I'm not projecting the three of us as one glum.

I'm projecting us as three different people. That means we are three different people. So no problem there.

You're not living inside your head. And it's not like nothing counts or you're just lonely. You're on some long heroin thing.

It's not like that. So we're going to talk about how you become an ultimate bodhisattva because you have the ultimate wish for enlightenment because you're samtanas directly, which is the ultimate kindness. And then he says, Okay.

We're going to practice a little Tibetan script. Thanks to Eva. Eva might need me.

Did you do it? Yeah. Okay.

All right. Here we go. One, two, three.

She-pa-ne. Di-ni-pa-pa. Ke-pa-chi-tar.

Dhe-tar. Nye-war-te. She-re-par-su.

Okay. This point is explained, you know, the special name you're going to get, how you're special, how your mind is now beyond other people's minds. This point is explained in the lines of the root text that begin with, from this point on, de-ne-su-te, de-ni-ta-pa-ki-te.

So, instead of just telling us why the bodhisattvas get a special name at this point, and instead of just telling us how do their minds differ from other people's minds, he says, Oh, that's in the root text. It's from A, the word A, up to the period. And then he just goes on.

Because he assumes you've memorized it and you know it. Unfortunately, we haven't memorized it and we don't know it. So, we kind of have to go to the root text, and we have to take out this chunk and translate it.

So, I think we did the first part. From this point on, because of what they have obtained, the person is referred to with that one name, a bodhisattva. They have as well, what's bodhisattva in Tibetan?

Canggisambha. What's Canggisambha? Bodhi, right?

What's Canggisambha? Canggisambha means to purify. Like jang.

And what's chug means? Chug means to grasp or to understand. To understand completely.

So, Canggisambha means clean everything out and understands everything completely. Remove the two obstacles. And that's the word the Tibetans chose for Bodhi.

But what did they choose for sattva? Sattva. Warrior of the mind.

Warrior of the mind. It's a beautiful translation of Canggisambha. But that's how they translate bodhisattva.

An enlightened warrior of the mind. Something like that. Although they're not enlightened yet.

They're certainly a warrior. Okay. They have as well now taken birth into family of those Gandhas.

And they have eliminated every form of the three different shackles. What are the three different shackles? Kunjor, say Kunjor.

Sun. Kunjor. Sun.

Kun means completely. Jor means... What does it mean?

What's it in Sanskrit? Yoga. Okay.

But what does the original meaning of yoga? To join two things together. So Kunjor means that thing which glues you to samsara.

That thing which glues you to your suffering. So there are three states of mind which glue us to our suffering. And anyone who sees emptiness directly for the first time, in that same instant, they remove those three thoughts forever.

They can never get those three thoughts again. What are they? Name any one.

[Speaker 2]
Say it.

[Speaker 1]
Yeah. First doubt about the path. I mean, you're never going to doubt the path again if you saw emptiness directly.

You saw a Buddha directly. You saw your future enlightenment directly. So the next time you pick up a Buddhist book, it's not going to be the same thing.

It's going to be some kind of reverence. It's like, oh, this is true. This is the only recipe for a cure for AIDS.

You understand now. So then your whole relationship with the teachings changes. And even with Thangkas, even with paintings, oh, these people are among that fragile line which is keeping these teachings alive in this world.

Oh, I should respect this painting. The only sane thing in the world is being passed down to these people. So, oh.

Then your whole mind changes. So no more doubt. Another one?

Who said that? Oh, hi. Okay, good.

Yeah. So they say that we have two misperceptions of reality. One is inborn.

We have it from birth. All living creatures have it. Ants have it.

We were pulling up rocks yesterday on the path. There are these tiny little grubs under the rocks. They're little scorpions.

They have it. They have an inborn belief that what's happening to them is happening from outside of them and not from them. Right?

Even those grubs, those tiny little worms and the scorpion that we saw. They have this belief, inborn belief. Say, dangzin.

Dangzin. Shengge. Shengge.

Dangzin. Dangzin. Shengge.

So they have this. Shengge means inborn. Dangzin means tendency to see things the wrong way.

But then there's a second kind which is called, say, dangzin. Dangzin. Guntat.

Guntat. Dangzin. Dangzin.

Guntat. Guntat. This means on an intellectual basis I believe that things, if you ask me, if you push me, you know, if you like get me in an emergency and there's a fire or somebody's yelling at me or there's a car accident or something, dangzin shengge takes over.

This is happening from inside. I must take steps to stop it. If I pour water on this fire, it will go out.

Because it's happening on the outside of me. But when you're under pressure, that's why they say go to graveyards or go to high buildings and stand near the sign. And then your dangzin shengge will take over.

And you can watch it. You can witness dangzin shengge. Get in an argument with somebody and then halfway through just walk away and watch your dangzin shengge.

They're bad. They're not being nice to me. What they said was wrong.

Then you try to introduce the idea to this person that that other person has come from them and they're like, no way. Maybe when I was calm they might have been coming from me. But not now.

Now they hurt me. Now they're bad. So that's dangzin shengge takes over.

But then when you're calm and you're like sitting on the toilet or something and you're thinking about it and you're like, well, maybe they did come from me. What's that? Is it a bug?

Did dangzin shengge take over? Oh. They don't bite words.

Yeah, dangzin shengge takes over. And then dangzin kundat is like in quiet moments do you really believe that this person who bugs you comes from their side? And you say, no, I don't believe that.

But you can't hang on to it. You will lose it. There will be times that you lose it.

Once you see emptiness directly you can never lose it again. You can slip in moments of anger or something. But intellectually you can never again believe that what you see is coming from anywhere but yourself.

Dangzin kundat. So a person who sees emptiness doesn't have that anymore. They may slip under times of stress but in a quiet moment when they're reflecting they know that everything is coming from them.

From how they treated other people. So dangzin kundat is the second of these. What's the third?

Attraction to ascetic practices that would hurt you. Like harmful ascetic practices. And that's like cutting off parts of your body.

There's one in India where you hold your arm up until it trembles away or you stare at the sun until you go blind. And things like that that don't help anybody and they don't help you. So once you've seen emptiness directly that idea goes away.

You don't have that idea anymore. There was one in the Da Vinci Code. The guy was doing that thing on his leg.

That's a sujun don tu shu chung chung gi ta. In Tibetan it's called sujun don tu shu chung chung gi ta. Sujun means stupid ideas about stupid morality.

They consider that a kind of morality. Tu shu means spiritual tough guy. Those are wrong.

Wrong kind. To hurt your holy body, your holy temple is just dumb. So anyway, kundur sum.

They have eliminated those three shackles. Okay, let's read this together. You ready?

One. Let's see if we have it in here. Oh no, we added this.

We're going to have to read it from the Roman. It's getting quiet. I think you need to...

[Speaker 2]
Nah. Yay!

[Speaker 1]
This is my plan, you know. You get all hyped up from the sugar and then you're cranky in Christy's class. Okay.

It's better if you have something in your mouth but we'll do it anyway. Okay, one, two, three. Just to draw your attention to this one.

Say, kyrpa'an. Kyrpa'an. Kyrpa'an.

Now say, kyrpa'an. Kyrpa'an.

[Speaker 2]
Kyrpa'an.

[Speaker 1]
I'll say them again. First one, kyrpa'an.

[Speaker 2]
Kyrpa'an.

[Speaker 1]
Second one, kyrpa'an.

[Speaker 2]
Kyrpa'an.

[Speaker 1]
So in poetry, if you need a meter, if you need a beat or you want to take a beat out, you just throw in one of these bombs and it can be read either way. See what I mean? So in this case, jikten, kamgen, kune, yo, or nupon, kyrpa'an it.

Okay? Alright? So you should know that when you're reading poetry.

You can read it as two beats, you can read it as one beat. It's a damkha. What's a damkha?

Yeah, damkha means you can go either way. It's a Tibetan thing called a damkha. So we'll translate it.

What do we call the first bodhisattva level? Extreme bliss? Okay, so the bodhisattva holds the very highest form of bliss.

What is the highest form of bliss? Is it really a talk if you could? Yeah.

Well, imagine the day you get there and you see emptiness directly, and you come down, you realize you've met the Buddha, and then you see your own enlightenment. And then shortly after you see all the beings on countless planets, and you understand that you will be helping them for the rest of your existence. And you can always go back to that.

So your life has changed. Your life is completely different from other people's lives. For the rest of your life, forever, you don't have any real mental anguish like other people.

You see, because you know how the story ends. You've seen the end of this. You've flipped to the last page and saw the end of the story.

Other people are all like in suspense. They don't know if they're going to die first or get there first. They don't know how many lifetimes, maybe one, maybe a million to go.

You know, they don't know even if there is enlightenment. They're not sure. They can't really be sure because they didn't see it.

So like you're now in a separate category. That's what Arya means, right? Separate category.

And you don't... Imagine what it's like to live without any major mental doubts or anguish at all. Forever.

Just not there anymore. No uncertainty about where you're going to be or what's going to happen. So it's a really...

It's not so much like a ecstasy drug ecstasy type of thing. I don't know what that is. It wasn't invented when I was doing drugs.

But... But it's more like this deep, deep contentment or happiness from knowing how the story ends. You know everything is going to turn out as good as you ever could have imagined.

It's going to be better than that. So you don't have any... Not really any mental pain much anymore.

Like day to day small things. I didn't get my cookie, you know. But...

But nothing... Nothing big at all. And nothing can really upset you or bother you or change you from your path.

Okay. It has two meanings. So that's why I made it sort of an ambiguous passive tense.

When you achieve tonglam when anyone in the universe achieves the path of seeing it's a big event. And it... It causes a jolt through the whole universe.

The universe jolts slightly. Everyone in the universe who is at a certain level can feel it. Somebody has just seen emptiness directly.

Somewhere in the universe someone has seen emptiness directly. So it creates in a short term in the immediate sense it sends a jolt through the whole universe. That every being who is at a certain level can sense.

And then they rejoice. You know, they're like happy. They know something is happening.

They know someone has seen emptiness directly. And then the second meaning is that within a short amount of time your channels will open and your chakras will open to the point where we talked about it I think somewhere especially your navel chakra will open to the point where you are aware that what you are doing is influencing many planets, many worlds. So the things that you do reverberate or jolt or shake many other worlds.

Diamond Mountain's creation, Diamond Mountain's continuation and every word that's spoken in the class of Diamond Mountain is now affecting not just this world in slow ripples but is directly affecting many other worlds in very direct ways. So you're aware of that. At a certain point you're aware of that.

So it's kind of very encouraging. It's not just like oh we're having good classes and that's going to affect Shanghai. Which it is already.

But, oh this is affecting many worlds. And that's like a big shake. Shaking up many worlds.

I think other Aryas or higher. But I don't think below Arya. Maybe on a sense, you can sense it maybe.

But I think other Aryas and Bodhisattva Aryas higher. Hi Bodhisattva Aryas, how's that? And the doors to the realms of misery are forever shut to them.

They can't take a lower birth anymore. Is that correct? Not technically.

One thing. When do you shut the doors to the lower realms? Si?

What part of the path of purification? Mastery. Mastery.

Jorlam Su. Can you say Jorlam? Jorlam.

Su. Su. Let's check.

This is the cool thing about the database. This is the cool thing about 19 and a half years of work by some crazy people. I'll just say Su.

How do you say path of realms of misery? Meaning the three lower realms. Hell realm.

Hell. Yeah, hell realm. The minute you say hell in America, everybody's mind turns off.

Well, there's no such thing. That's the old Christian thing they used to scare us with. And then C.S. Lewis, I think, this great theologian in England said one of the greatest achievements of the devil in modern times is to get people to think it's not sophisticated to think about. Anyway. Let's see if we can find one. I'm going to look through the whole Sungo.

It's about nyen pe na min ku chung pe le yin pe ye chur. This is a karma which, by its antidote effect, can destroy all karmic revenues. Dir.

Tak chud de. And that's true because jor lam su pe gyu gi nyen dru le yin pe ye chur. Because what we're talking about here is the karma in the mind stream of a person who has reached the level of mastery within the path of preparation.

So that's... He's saying you can't go to the... Those people can't go to the lower realms anymore.

Which of the four is that? In jor lam. What are the four?

Say chur. Chur. Se mo.

Se mo. Se pa. Se pa.

Chur chung. Chur chung. Chur.

Chur. Se mo. Se mo.

Se pa. Se pa. Chur chung.

Chur chung. Four levels within the jor lam, path of preparation. What's the first chur?

It means what? Warm. You're getting warm.

Warm to do what? To see emptiness directly. Se mo.

Se mo means what? Peak. Peak.

Like a mountain peak. Se pa. Mastery.

Chur chung. Highest thing in the world. Highest thing in the world before you see emptiness.

That's seeing the pot on the stove, right? And again, this is in the Yoga Sutra. I mean, the Yoga Sutra has the...

The five forces from jor lam are in the Yoga Sutra in the first chapter. So, that's one of the reasons why it's good to know these things. It's one of the reasons why you can't really appreciate the Yoga Sutra unless you know these other things first.

We'll see if there's any other references like that. This is an explanation of why the author, why Nasar Telekarit is not crazy when he says he has shut the doors to the lower realms. Who's he talking about?

In the verse we just translated. Bodhisattva and First Lama. So, here's a nice explanation.

Check this out. I'm reading from the top up here, okay? Saddhamma told me to say when you reach the First Bodhisattva level, chamsam dhiyu chö chen consider this Bodhisattva person.

She's the First Bodhisattva level. Nyan-dor-dor-e-lam nam tada gac-te gac-pa-te se-pa-kerte This person has shut all the doors that would lead them to the lower realms. Gac.

He's quoting the root text. Gac, which is to say, se. He's explaining it with a positive.

He says, gac, meaning se. Gac means stop or shut the door. Se means has finished off all the doors.

Ham-gac-se-sha means my shoes have worn a hole into them. Meaning that the soul has worn away. They have worn away that.

Se-pa-kerte. Nyan-dor-dor-ke-way-sa-van-pa-me-e-cher Say nyan-dor. Nyan-dor-dor-ke-way-sa-van-pa-me-e-cher Okay.

Nyan-dor-dor-ke-way-sa-van-pa-me-e-cher Because they have eliminated the seed for going to the lower realms. Then he says something interesting. He says, de-yang-se-tok-nyan-song-yong-mi-tong-she-ja-lam se-pa-tok-ne-nyan-song-yong-mi-tong-or-she-pa-ni But somebody comes up and says, wait a minute.

Doesn't the, don't the text say, de-yang-se-tok-nyan-song-yong-mi-tong That's a root text. That's a, that's a description. Once you reach mastery, you can't, the level of mastery, in the lower path, jor-lam, you can't go to the lower realms.

se-jor-lam-se-pa-tok-nyan-nyan-song-yong-mi-tong-or-she-pa-ni What, what's the, what's, didn't that say that, didn't they say you got to that before? Didn't they say that you can't go to lower realms once you get to jor-lam-se? Once you get to jor-lam-se, then you don't have to worry that after you die something bad will happen.

You can die happily. You can die with confidence. Okay?

No, it's a big deal. If you ever die, you'll know. Okay?

It's a big deal. You don't have to be scared. I say, I know nothing bad is going to happen to me.

What is it that gets you there? What is jor-lam-se? What's happening at jor-lam-se?

It's not the direct perception emptiness yet. Seeing it? Yeah, you're losing certain misunderstandings intellectually about your life, about the lady at the stop and shop, stop and go, I don't know.

Okay? Store and more. Like you're overcoming your intellectual misunderstanding about objects.

Okay, so I get mad a lot and I still want cookies a lot and under the influence of that desire I'm still willing to take one and a half cookies. I mean, some people didn't get any. But I understand that intellectually I understand that cookies come from sharing.

Intellectually I got that. So at a certain point that intellectual understanding, even if you haven't gone into deep meditation and seen emptiness, it's enough to stop a rebirth in the lower realms. So, if you care about dying, if the prospect of dying, going somewhere bad disturbs you, which it should, work on your emptiness understanding.

And just at a certain intellectual point in these kind of classes you will close the door to the three lower realms. Now to go back to this question. The guy said, why did Master Chandrakirti bragging about this first level bodhisattva closing the door to the lower realms when he did it a long time ago?

kye pa ni gen ma sangway wang gi yin shing Say it again. gen ma sangway wang gi yin shing That's just talking about not going to the lower realms because all the necessary causes to get you there can never... You'll always fall short of getting there.

You're just about to get to the lower realms and there'll be something missing. Like there won't be gas for the car. You know, or some little thing won't be there.

You see? All the causes to go to the lower realms will be there and then at the last minute as you're dying they'll be like, oh I forgot to bring along this, I can't go to the lower realms.

[Speaker 2]
You know?

[Speaker 1]
You'll fall short. gen ma sangway means something won't be there. gen ma sangway wang gi yin di mi ngen dor kye way sangway pangwa la che ma yin de dang kye pang che say di mi ngen dor kye way sangway pangwa la che pe de dang kye pang che yon This is a hell of a difference.

kye pang che yon say che yon che yon This is a goddamn big difference. You know?

[Speaker 2]
What?

[Speaker 1]
di mi sangway pangwa la che This is not going to the lower realms because you have eliminated all the seeds to do it. Impossible. Big difference, he says.

OK? Big difference. Got it?

So the bodhisattva has eliminated any seeds. If they screw up at the last minute, if they go into their death without knowing the Vajrayogini kusum lam kye process, it doesn't matter. They still can't get to the lower realms.

If... You see what I mean? They just can't.

It's just impossible. They burned all the seeds in them. The seeds can't take them there.

That's nice. Who wrote this? Who wrote this stuff?

Can we believe this person? What you do is you look up here and you see 1001. 1001.

I like it. Who wrote that? And this inspired gong te nam kye gyal se.

Who is he? I have no idea. But I can tell you that there's many other commentaries that say the same thing.

So he's just one. And he's old, so he must be right. OK.

We got one more verse to do before we can go on with the commentary. And we only have like 10 minutes. OK, read this with me.

Oops, sorry. One, two, three. DE TSE NI SO SO KYE BU SA NA PAM CHE SE NI NI GA PA RGYE PA DE TA NYE BAR TE Hmm.

Why isn't this KYE BO? Yeah. As a second syllable, a PA changes to WA.

OK. How did he, how did Alistair know it's a second syllable? Well, you can know the words, but there's another clue here.

That's true too, but... So there's BYE, which means KYE. We know it's a second syllable.

Why? Because of the meter. Because of the poetry.

Say DE TSE. DE TSE. DI YI.

DI YI. SO SO. SO SO.

KYE. KYE. BO YI or WO YI?

BO YI. BO YI. OK, because it's a second syllable.

DA YI? MA KYA. DA BO JE JE.

DA BO JE JE. Say DA BO. DA BO.

JE JE. JE JE. Yeah, there's words where the B doesn't change to DA.

Like DA BO. Which means like. But can we say whenever it has a NARA on it as a second syllable?

Oh, yeah. Sometimes that's true. OK.

All right. What is this SO SO KYE O? PER TAK.

PER TAK. Ordinary person. Ordinary person.

Yeah, anyone who hasn't seen emptiness directly. And when I was First Lady of Tibet and I used to remember this word how?

[Speaker 2]
SO SO.

[Speaker 1]
SO SO. They're just SO SO. All right.

SO SO KYE O. A normal person. Normal suffering person.

Where did, in 16 point? I think so. So there's two kinds of people in the universe.

People who have seen emptiness directly and people who haven't seen emptiness directly. And you're either SO SO KYE O. SO SO.

Or you're PAK PA. Say PAK PA. And PAK PA means Arya.

And it means higher. Higher being. And again, what separates them is just that knowledge.

And Arya has seen all their lives to go. They know how many lives they have left to go. They know what's going to happen at the end.

So whenever they're like having a bad day, they can just remember, oh like, I'm probably the first person on this planet that's going to get enlightened. You know, I'm the next person to get enlightened on this planet. That's not so bad.

You know, like that. You would feel comfort when you're having a bad day. Right?

And you also can take comfort in knowing that you're in a really... The sequence of events leading up to that is something extraordinary. Like nothing in your life is going to be normal anymore.

You see what I mean? There's this... We're reading this science fiction book called Wheel of Time.

Robin Jordan. We're waiting for book number 10 or 11. I don't remember.

Each one is like 600 pages long. But there's a thing in there called Tavern. Tavern.

Which is something like you're so special that events start to twist in your presence. Like a... What do they call?

Black hole or... What do they call that thing? Heavy, dense matter.

Where matter is so dense that time and space itself is twisting and you're by it. What do they call it?

[Speaker 2]
It's like a black hole.

[Speaker 1]
It's like a black hole, yeah. It's a piece of matter so dense that the very fabric of time and space in its proximity is altered, is twisted. And so the same thing for an aria.

So... So that kind of person is... Events are...

And they notice it after a while and they know that events are... Weird things are happening because they've got to be enlightened within seven lifetimes or less. So weird things have to happen around them, you know.

And then it's sort of like exciting. It's exciting. It's like a roller coaster or something.

And... And so there's those people. And then...

And they're completely separate people. They're in a whole different class. And then there's sosokeros.

And sosokeros... They don't have any... They say deng.

Deng. Deng means guarantee. Deng means guarantee.

They don't have any guarantee that things are going to be alright. Like, they say, if you brought Lord Buddha here and said, this person hasn't seen emptiness directly. Okay.

Can you tell me how their life's going to work out? You know, good or disaster or what? You say, I don't know.

I mean, an omniscient being would say, I'm not sure. Deng me. No guarantee.

You see, they don't have any guarantee. Anything could screw up, anything could go right. You have billions of karmas in your pocket from your past lives.

I can't tell you anything. I can't help you. I can't tell you you won't die on the way home tonight if you're a sosokero, right?

No deng about anything. Then that's uncomfortable. If it's fun to be in a place of dense matter where reality itself is adjusting itself to your need to get enlightened within, you know, X number of years, it's equally frightening to be a person that has no assurance about anything, even if you'll be in your skin tomorrow morning, you know.

So, how do you get from... Then you get this desire, you know, OK, I'd rather be on the Arya track, you know, like, it sounds more fun. Then you have to work on this book and you have to go to Bhokyamba class.

You have to understand Arya Nagarjuna. This all goes back to Arya Nagarjuna. Everything goes back to Arya Nagarjuna.

You know, he saw emptiness directly. He wrote about it. We think he was strongly influenced by the Greeks and maybe Christians and Jews about his presentation.

Maybe that's why the Mahayana happened around his time. But at any rate, his is a critical time in history. If you can get into Arya Nagarjuna's head, then that's your best chance for seeing emptiness.

You see? If you can immerse yourself in Arya Nagarjuna's poetry, then you have a good chance to see emptiness. So, if you want to go from not having any guarantee that you're going to be alive tomorrow morning to being on this, like, roller coaster where you just kind of tweak your nose, you know, and reality adjusts to what you want it.

I mean, the whole life. Your whole life. Every detail, you know.

You can just... Things... The whole universe adjusts to what has to happen with you to get enlightened the next number of years.

So, what gets you from one kind of person to the other is Arya Nagarjuna's words. So that's why we're doing it in Bokchenpa and that's why we're doing it here. This is now third, fourth generation.

Arya Nagarjuna is first generation. So, if you're not in Bokchenpa class, you should try to get in. Because even just the poetry, you read one verse, it hits you.

You know that. You read one verse of that and you're like, wow, he must be saying something.

[Speaker 2]
You know, and...

[Speaker 1]
So, work for that. Work for that. That's the source, right?

You ready? We'll offer the universe to the lamas, especially Arya Nagarjuna.