Вступление на срединный путь (текущий курс, Аризона), занятие 61

[Speaker 1]
Okay, let's start. First I'd like to welcome all the new people. And I'll tell you what we're up to.

We've spent, I don't know, almost three years now, we've been working on a text, a very famous text about emptiness, called Emptying the Middle Way. It's from about 650 A.D. in India, not 650. And that is the most famous text on emptiness in Tibet.

It's used in all monasteries of all traditions. And we've been working on a good text, and on a very beautiful Tibetan commentary from our monastery, which is the best in the world, Senele. And the others are not quite up to that standard yet.

And all of this was made by translating the greatest Tibetan book on the emptiness, which is called Om Manamsa, by Jetsun Khapa. So the monastic text is from the 16th century, and explains Jetsun Khapa from the 15th century, who's explaining Master Chandrakirti from the 7th century, who's commenting on Arya Garjuna from the 3rd century, who's explaining Lord Buddha from 500 B.C. And that's our class. The rules of this class are there's no rules.

You're welcome to come whenever you want. You're welcome to not come whenever you want. There's no particular rules in the class.

You can do the class for credit if you want to talk to Alistair, who's the head honcho of the class. Where is he? He's a bit ahead of the hierarchy, so he might not know you.

And he prepares homeworks and quizzes and stuff like that if you want to take it for credit. But if you don't want to take it for credit, and you just want to hang out, that's fine. The class changed, I think, last semester.

What we started to do was people who were seriously interested in being a translator started to submit paragraphs that we hadn't gotten to yet. We'd been going through those paragraphs, and I sort of critiqued them, and then they'd become part of the translation. And the idea is that we figured out our current rate, it'll take us 20 years to finish this book.

26 years is it? I don't remember. But we need help.

We need more people who could translate. And everyone in this room who is good at translating started out just like you. They walked into their first class.

They never thought they would learn Tibetan. They never thought they could translate. And now there are, I don't know, there's like 12, 15 people who can do fairly well now So it's like yoga.

When I started yoga, it was hopeless. And then it got less hopeless. And so it's hope.

And, you know, think about it. That's Ria. She's in charge of our publishing class.

And on the way in, she handed me this, okay? This was maybe the first translation I ever published. It was called The Principle Teachings of Buddhism by Theravada Rinpoche.

And this has now come out, the Estonian version, which is BUDDHISMI PYAMESAN AKTUBYUDZE But it affects the world. It affects the world. Things get out.

Things spread. You know? It's very beautiful.

So, you know, it's kind of cool I think this is now in almost 20 languages or something. And thousands and thousands of people have used it. I had a guy come up to me in India.

I was with Rinpoche. And we took a bus from Delhi to Patan Khan. We just had to get to Dharamsala.

And we said, give me the most expensive tickets you have because I don't want to die on this bus. And they said, oh, video coach. So, what they did at video coach is all the wood seats.

And then they shrink the leg room by about 6 inches so they can fit the video equipment in and play videos all night. And so I was like in extremely excruciating pain. I was like really in major pain for 12 hours.

And they were blasting these videos all night. But then we took a rest stop. And one of the guys got off.

And he was like from England. And he had this principle teaching of Buddhism book. And he opened up this cloth.

And the book was all torn apart. The writing was gone. And it was just loose pages.

And he said, I read this every day for the last 15 years. And it saved my life. And so something like that can happen.

And so we need translators. We desperately need translators. And to them it's not very hard.

No, it's really not very hard. It's not that hard. And it's beautiful.

It's really a beautiful thing. So think that you could do it someday. And you can do it.

And maybe you'll be on a bus one day. And somebody will hand you the Estonian version of your first book. And it's very nice.

It's a very beautiful way to help the world. There are 200,000 untranslated texts. There's no shortage.

We just need help. So that's the main thing about this class. Two things will happen in this class.

You'll get more knowledge about it. You'll get a very nice background of emptiness. Very deep, very detailed.

And then we'll stop at periods and we'll just do technical stuff like what's this grammar case. And that gets a little boring and you just have to sit through it. And some of this stuff will go over your head because you're new.

And there's a tradition in the monastery that they put the new students, the new monks, have to go to the most advanced classes once a week just to put seeds in their mind. And they have no idea what's going on at all. And then they dragged me, the day I got to the monastery, they put me in a Madhyamika debate, in the debate ground, with the Yume Kenser Rinpoche.

The Kenser Yume Kenser Rinpoche. Who's now the next head of all lupas. And they put me with him.

They put me against him. And they do that just to open your head. Just to open your mind.

And it works. So it seems like you're totally lost and they're just like, they're wandering around some grammar case and maybe I should have stayed in the lizard lounge and had some more tea. Don't think like that.

Every word you hear in your life affects your mind. And this is the holiest book on emptiness that you'll ever see. So stay, stick in there.

Okay, here we go. Oh, and this came today. This is how yoga works in Spanish.

They changed the title. El Cicleto de la Luna. Cicleto de la Luna?

What's this mean? Un cuento de sabiduría? What's that?

What's it mean? What's cuento? A story of wisdom?

Corny. People also don't ask you when they translate Okay. Yeah.

Excellent. One more.

[Speaker 2]
There we go. Almost. There we go.

Oh. They just need to pick the wrong one. Yeah?

Okay. You actually have to choose.

[Speaker 1]
Oh, I think we got it right. How good is your grammar?

[Speaker 2]
Okay.

[Speaker 1]
So we've been going through the ten bodhisattva levels. This is probably the greatest presentation on the bodhisattva levels ever. I didn't have any time to look at this at all.

Like not a minute. But Jigme La was kind enough to go on my, what do you call it, email and get all your translations. So I think we have them.

Where do you, anybody know where we start? Do you know?

[Speaker 2]
Section 33?

[Speaker 1]
Section 33? 33, everybody read. Oh, okay.

Oh, okay. This is going to be a little difficult.

[Speaker 2]
Oh, I numbered the submissions according to the paragraphs. Yeah.

[Speaker 1]
Okay. We had three positions. We're talking four, right?

Four different positions. And the first one was that somebody came and said, bodhisattvas on the first bodhisattva level, or are they talking about the seventh level? I think it's seventh.

They outshine other bodhisattvas because at this point they now have the ability to eliminate obstacles to omniscience. So there are two kinds of obstacles. What are they?

One stops you from getting to nirvana Nirvana and one stops you from getting to omniscience. Nirvana obstacles are all mental afflictions. And omniscience obstacles are lacks of knowledge.

Okay, like that. Okay, first one, somebody said that at the seventh bodhisattva level people are special because they have eliminated obstacles to omniscience. But they can eliminate, they have the ability to eliminate obstacles to omniscience.

And then we already argued against that. I'm going to go down to the ends here. The first of these positions was incorrect because every tendency you have to hold things as real is a mentally afflicted type of ignorance.

In order to eliminate this ignorance in a way that will prevent it from ever occurring again, you must eliminate its seeds in their entirety. And it's the same for people who haven't gotten to the bodhisattva levels. Therefore, even though the wisdom of the final moment of the seventh bodhisattva level does possess the ability to eliminate the seeds of thinking things are real, we wouldn't merely on the basis of this be able to say that they have...

What it means is... You're also working on eliminating seeds, right? So you can say you're eliminating seeds for subtle mental afflictions, but we can't say that just because of that you have the ability to eliminate obstacles to omniscience.

Because if you did, you'd be on bodhisattva level like 10 or something, I don't know. Okay? I mean, you start eliminating, but you're not done.

It's also to be wrong to say that seeds for subtly misperceiving the world are obstacles to omniscience. Now let's go to the second argument that somebody said. The reason seventh level bodhisattvas outshine others is that those at the sixth bodhisattva level haven't yet mastered the ability to alternate between meditative levels.

This is this practice where you jump between levels of meditation. In this book, we talked about it, I think. Yeah, or somewhere in Katrin's story.

When you hear a song, when you're sitting outside and a van drives up and you start to hear a song, no, there's levels of it. You see, first you just try to identify the song. Like, well, first you hear a song, right?

And then your mind goes deeper and you think, well, which song is that? Do I know that song? And then you start to listen to the words.

Oh, those are nice words. So you're going down deeper levels in the song. The deepest level is the bass line.

And you're going down and you hear... That was a song. So your mind goes deeper into the song.

And this is a... There's a thing in the Yoga Sutra, Vindarka Vichara Asmita, Vindarka Vichara Asmita, Ananda Asmita, where you go down the same levels. But could you, as an exercise in concentration, skip from the different levels at will in a few minutes' time?

Could you say, I'm going to follow the bass line for 8 beats, and then I'm going to skip to the words for 8 beats, and then I'm going to skip to the treble part, the lead part, and then I'm going to just come back and try to recognize what the song is. And as an exercise in concentration, you jump around like that. It's a way of sharpening your mind.

And you can do it on any object. You can do it in yoga as you're doing asana. I will skip from the mental part, to my breath, to feeling the tendons stretch, to seeing how much position and force I can get.

And your mind can jump to different levels. And that's a practice in concentration. Sometimes they do it with the size of things.

You picture some holy being as big as a grain of sand, and then you picture them standing next to a mountain, chopping it down with the edge of their hand. Like that. And you just jump around like that.

And you practice. It makes your mind more flexible. So, what he's saying is that the reason 7th level bodhisattvas are cooler than 6th level bodhisattvas is that they know how to jump around like this.

What do you think the answer is? Wasabi singer, or why? Seems like they should be able to do that much sooner.

I mean, they saw emptiness way back on the 1st bodhisattva level. Come on. I assume it's something like that.

Let's see. Unfortunately, he presents these as 1, 2, 3, 4, and then 1, 2, 3, 4, and not 1, 1, 2, 2, 3, 3. The second position is wrong because there's an ancient word that refers to that meditation called Nelchi.

This is where your concentration slips to different levels in a shuffled order. This type of meditation is possessed at the 6th bodhisattva level. Not only that, it's possessed way down on the levels of somnambulam and dholam.

Even before you see emptiness. Long before you see emptiness. So, that guy struck out.

Now somebody else. Number 3 says, 7th level bodhisattvas outshine other bodhisattvas because anyone who's reached the 7th bodhisattva level is immediately able to achieve the 8th bodhisattva level. Let's see what we said to them.

I think we might have a new start. Yeah, okay. This is where we are.

Everybody, what does everybody mean? Everybody was welcome to take a shot at this one, right? So, let's see who did it.

We've got to go somewhere else. What's it called? Translations?

Yeah.

[Speaker 2]
It's the ones without numbers.

[Speaker 1]
What? Did anybody do 33?

[Speaker 2]
I didn't check though. Anybody remember doing 33?

[Speaker 1]
Translate? Okay, here we go. What is it?

It's horrible? Okay. Where is it?

Oh, oh, oh. Okay. Alright.

Hmm. Luksumba. Third...

Yeah, the third... What do we call it? The third position is also wrong.

Okay. Let's do this together. We're going to read this about together, okay?

We do this in this class. And to make it less painful, we put it up in the Roman, okay? In the Roman letters.

So you can kind of frank it. And then you'll get better and better. Warning.

Some of the letters are pronounced. Like the English K in no, I know that. You wouldn't say canal, right?

So which ones are silent? You have no idea. And we'll just start.

Okay. One, two, three. Luksumba ni te te Sadhume yeshe te Kodoram yinpe kirsen ki Silki namshe shvaka Santu namre Poha sona neve And this is a debate thing.

When you give a good answer. Okay. The third position is also wrong.

This is impossible. You never could get this. Okay, don't worry.

Let's go through the pieces. Sadhume yeshe means the wisdom of the seventh level. Dekho koram yin Say dekho.

Koram yin. Dekho. Koram yin.

Kho can mean him or her or it. Kho means me. Okay, so it's a confusing word.

Dekho means that same thing. That very thing. Like the me.

Okay, dekho. Koram means itself. Dekho koram yin.

What's that? It is itself. Okay.

The wisdom of the seventh level is what? The wisdom of the seventh level. Okay.

Dekho koram yin. Ve yime gyusen ki. And for that reason.

Okay. And for that reason. Sukhin ne.

[Speaker 2]
Outshine.

[Speaker 1]
They shine. Why does seventh level bodhisattvas outshine other bodhisattvas? Sixth level?

I don't know. Because their wisdom is their wisdom. Okay.

Okay.

[Speaker 2]
Tsam tu nangway.

[Speaker 1]
Tsam tu nangway means seems like you're not saying anything more than that. Tsam means nothing more than that. Nangway means seems like.

Seems like you're not saying anything more than that. So tokpa. Anybody know?

That's where you put doubt? Yeah, tokpa means a problem to be resolved. A philosophical problem.

Sometimes in colloquial tokpa means a superstition. Or what do you call it? Paranoia?

I have a tokpa like they're out to get me. And that's called a tokpa. Tokpa sangway.

They say eat tokpas. Tokpa sangway. You don't have to eat the tokpa.

It means don't think that. Don't think everybody's out to get you. It's not true.

Okay. There's a tantric version of that where you say everybody's out to get me and lie. Tokpa.

So nang mey pa is an impossible idiom. Okay. So means tooth, right?

But rang so means like its own nature. So nang mey pa is an idiom. It can't be broken down.

It means... How do you say it in English? So nang mey pa.

The problem is the same way as it started out. So nang mey pa means it's in the same condition as when we started. How do you say that?

You didn't go anywhere with that. The problem is still there. Okay.

The question is still there. Circular logic? It doesn't mean circular.

It means you didn't get anywhere. You haven't gone anywhere. So nang mey pa means you're still where you started.

Yeah, it's like that. But here it means the tokpa or the question we all had in our minds, which was what? Why do 7th-Buddhist monks...

7th-Buddhist monks... So far we have 2 wrong ideas. Now we have a 3rd wrong idea.

This wrong idea is really dumb because this wrong idea is like saying 7th-Buddhist monks outshine other Buddhist monks because 7th-Buddhist monks' wisdom is the 7th-Buddhist monks' wisdom, man. Okay? And then the tokpa is nang mey pa.

The problem is... How do you say it? The problem remains unresolved.

Okay. Yeah. I don't understand.

Listen. Okay. I'm going to catch this tongue, okay?

Nothing more than that. And so the... The question remains unresolved.

What did the 3rd position say? That we're accusing them of saying 7th-Buddhist monks' wisdom is just 7th-Buddhist monks' wisdom. What do you say?

7th-Buddhist monks... Oh, yeah, yeah, yeah, yeah, yeah. Okay.

That makes sense, right? Why is the 7th-Buddhist monk so cool? Because it leads to the 8th.

[Speaker 2]
Okay.

[Speaker 1]
Say again? Oh, yeah. You got it.

Okay. Alright. Okay.

Which one? Yeah, I can say that. Yeah, okay?

That's okay. By the way, the other guy is not just some fool. It's usually some great scholar from the Sakya tradition or something.

Okay. But somewhere in some book, by somebody, there's a statement like that. It's not just picked out of the air.

Somebody said it. He's taking shots at people that no one remembers anymore. Which is not as much fun.

Okay. Anybody tried 34? Okay, I'll say.

You got guts. Alright. But most of the words were right.

It's so not named, but screwed you up. And their code won't be in any dictionary. And so that's okay.

I mean, these are very unusual to that. The monastic text looks like special. Where is the...

Advaita viewer? That's you. Is that you?

Yes. Oh. Yep.

Whoa. Let's read it together first, okay? I'm going to take out this in the correction.

One, two, three. NUSHIPA YANG MI THETE CHIR JUNG CHU SEM PA NAM KYI SA CHU PA NAM CHE DU DE KO NA NI SEM CHE SU CHE KYI KO NE TO SA DU ME NE KA SU SEM ME SU CHE KYI KO NE TO GE PE NE KA SU SEM ME SU ME KYI KO NE TO KYANG DE KO NA NI TO PE YE SHE KYI DE KO NA NI TO TSU KE PAR WA SHI KYI KO NE JO PE Okay, good. The clap is good.

SEM MA YUN KA MA YUN KA MA YUN KA means, uh... Somebody's really chubby and you say, uh, he doesn't eat during the day. And it means that it implies another truth.

It's a statement that implies another truth, okay? Anyway. What was the fourth system?

I think I wrote five. The reason that Seventh Level Bodhisattvas outshine others is that even though at the point where, while they are on the Seventh Bodhisattva level, a person must exert effort, saying to themselves, I will practice the path, they need no longer bring to mind the Akutamala, the Dharma Sutras and the rest. At the Sixth Level they do, though they do need to do so.

So, um... They understand that once somebody has reached the Seventh Bodhisattva level, there is some kind of higher level of spontaneity to their practice. They don't have to go back and look up the Sangha and see what the Third Line said.

You know? Without any kind of checking in mentally, their practice has reached a kind of spontaneity. They don't have to go back and look at the books anymore.

Okay? Like that. And that's some kind of lack of spontaneity, would be if they did have to go look at the books.

Okay? That's what they mean by exert efforts here. Okay?

At what point does your practice become spontaneous? And does it so much rely upon a written recitation or something like that? Okay?

And that's... Seventh Level Bodhisattvas have kind of gone to some level of spontaneity. That's what they're saying.

Yeah, and Alistair said, it's pretty good, the Fourth Position is wrong, because in general, spiritual warriors on the Sixth Level and below realize suchness through science and must make effort to do so. Tsultrim. What does it mean through science?

It's all over the yoga texts, right? Through lingas, through lakshanas, through lakshas, through tsemas. What does it mean through science here?

When a Sixth Level Bodhisattva perceives emptiness, do they do through... Does it mean dungi? Does it mean through mental images?

Because that's one meaning of science. No, I mean, anyone who perceives it directly, perceives it directly. Did he say directly?

Huh? It says retorts. Yeah, but it didn't say in one sentence only.

You see? They perceive emptiness. So, at the Sixth Bodhisattva level, do they perceive emptiness?

Yeah. Do they perceive it with science or without science? Can you, at the Sixth Bodhisattva level, perceive emptiness through mental pictures and not directly?

Yeah, when they think about it. I mean, a Sixth Level Bodhisattva is not walking around in direct perception of emptiness all the time. But they are keeping their mind on the fact that the ice cream is empty and I have to share it.

[Speaker 2]
Right?

[Speaker 1]
Right. So, they're using science, can we say? Senche.

But there's also this thing about illusion, okay? You know what we say, illusion? And what's that mean?

In this case. Who? Things don't exist the way they appear to?

Yeah, illusion. Like, after you see emptiness directly, things still look like they're coming from their own side, but you don't believe it anymore. And at some point in your career, at some point in the Bodhisattva balance, things stop even looking like they come from their own side.

And that's a big thing, right? Maybe that's what senche means here, right? In a world that's still showing them science, in a world that's still giving them false information, they still see emptiness, okay?

So, it could be at the sixth level, sixth Bodhisattva level, I'm down, they're still seeing, they're understanding emptiness, senche, despite the science, along with science, in the presence of science. The world is still lying to them, okay? And looking like it's coming from their side.

And then they still have to dzulche. What's dzul? Yeah, they still have to make an effort to remember not to get sucked in by the illusion, right?

It's still an effort. They still have to recollect themselves. They still have what?

Yeah, they still have anger. Which is a sign that their awareness that things aren't coming from their side is still not spontaneous. They still have times when they slip.

So they still have to catch themselves and think, Oh, no way! This person is coming from me. I shouldn't get upset.

You see what I mean? That's dzulche. They still have to make some kind of conscious effort to keep their mind on the illusion, right?

Dzulche. But, spiritual warriors who have reached the seventh level must still make an effort to realize suchness. But do so without science.

At the seventh bodhisattva level, is it true that things are no longer appearing to be existing from their own side? When is Nirvana?

[Speaker 2]
On the 8th.

[Speaker 1]
Okay. Maybe it is. Okay.

We'll see later. On reaching the 8th level, however, spiritual warriors realize suchness both without effort and without science. Things are no longer applying to them.

And then it says, And so, and so what we are talking about here is established because the person is possessed of a truly extraordinary way of perceiving suchness through wisdom which grasps suchness. Suchness? Okay.

Mm-hmm. What we are talking about here is what what's the question at hand? Why they outshine?

And he says, they outshine because they have a Do they outshine the others because they can perceive suchness? No. But they outshine them because their way of perceiving suchness is special.

More special. Okay. Why?

Why? How is it special? Two reasons, right?

[Speaker 2]
Without science.

[Speaker 1]
It's without science and it's effortless. They no longer have to cast themselves.

[Speaker 2]
Yeah. Oh, I'm sorry. Yeah, they still have to cast themselves but they're without science.

Why do they need to make effort if they are without science?

[Speaker 1]
I don't know. Maybe we'll find out more later. You know?

I don't know. It can't be indirect, right? Because that would be effortless.

I don't know. I don't know. Let's see what he thinks it means.

I think we have to... Sometimes you have to translate what's there and then you just keep going and you hope that he explains it and so forth. Or you could go deep through the database if you have all the time.

Which do you want to do? You want to go there? Let's go there.

Okay. I mean, it means you won't get any farther into it, right? That's okay.

That's the way this class is going. It's part of that. How would you...

Framing the search... So, now we're going to go on a trip. We can put half a million pages in Tibetan manuscripts.

They're searchable. Unlike scans. But framing the search is the big thing.

You know? If you make it... If you search for Zen, which means Sai, you'll hit about two million of them and you'd be here for a while.

So, what Tibetan lends itself to particularly is called a Boolean search. Nearby search. Like, shh.

Find me this word near this word. Okay? Find me this word near this word.

[Speaker 2]
Okay?

[Speaker 1]
And that's why we use this ancient DOS search program. Tell Barrow to finish this. Windows 1?

Okay. So, what... Zen what?

Zen... What did it say? With sons.

Look at the text. Zenche. Wasn't it Zenche?

[Speaker 2]
Yeah. Is it Zenche? Where is it?

[Speaker 1]
Oh, Zenche and Zenme. And then we want to find what? What's near it?

What would be something... Do you want to search for dung near it? M?

Or A? Or B? Yeah, right.

Zenme. Without effort. Okay?

What was the seventh level guy? He was... He was Zenme and Zenche.

So, why don't we go for that? We'll go straight to the seventh level guy. Because that's the one we were wondering about, right?

Zenme. Near... So...

Sorry. So, check. Technically, you have to search for...

Those are abbreviations, both of them. For what? What's Zenme in abbreviation?

Zenma Meppa. So, if you wanted to do a fancy job, you'd have to look for Zenma Meppa also. Which is why we have these eight different blocks to choose from.

You see? It's a great program for Japan. What is Tsuche?

Huh? No, I mean, it's abbreviation or something else. Tsuwa Dancheppa.

Tsuwa Dancheppa. So, they just say Tsuche. Okay?

So, technically, you'd have to look for Tsuwa Danche. Okay? And you might need any combination of those two, which the program allows you to do.

Where would you look? Well, would you look in the commentator or symbol? Would you look in the ancient word of the Buddha?

Or the ancient commentaries of the Buddha? Or would you look at something in the last thousand years? Last thousand years is kind of good.

Ah, no, I didn't mean that. You're right. See that thing in the middle changing?

So, we have to set it up nearby. How far apart? Like 20 lines apart?

It's still too much. I would try within one line, you see? Then it's definitely going to be in one sentence.

You see? So, just from my experience. And I use this about 100 times a day.

So, I'm probably the only one in the world. But anyway, it was worth it. Ah, symbol.

I say symbol. Tibetan commentaries. Uma.

Because we could go looking in the Parchin, but that's what? That's Rangyupa. That's Svatantrika.

That's a lower Middle East school. We want highest Middle East school. So, here we go.

By the way, questions that are brought up in this class, like simple questions like this. What does it mean that he doesn't have... What does it mean that he doesn't have signs and signs of affliction, or something like that, or the opposite?

Sometimes they just don't treat it. Sometimes nobody talks about it. This guy has just come up with it from the debate ground somewhere, and there is no treatment of it.

So, I'm just warning you, okay? Here we go. What's the text?

Jetsanam. Gombroso. Good text.

This is interesting, okay? I'm going to translate it for you, and it is helpful. Dravsele, the commentary, removes we don't know and we don't care.

It's probably good. Sat Dumbar, at the seventh place, seventh level. Ko'o, Lama Jupa, Cha'o, Nyangbe, Nanto, Yod.

He does have this kind of thought in his mind that I will engage in the path. I will engage in the path. And therefore, he has effort.

But, but he doesn't bring to mind directly wording from the sutras, etc. So, he no longer has science. Okay?

Alright? So, what was the seventh level guy? He had effort?

He had effort. So, he did have to think about something he had read about in the sutras, maybe? But then he didn't have science, which meant what?

Sorry. He didn't?

[Speaker 2]
He didn't have science.

[Speaker 1]
He doesn't have to listen to sutras. He does have effort, meaning he does have to think I'm going to think about the sutras. Alright?

I mean, that's one interpretation. Okay. You want to go look for another one?

[Speaker 2]
He doesn't say direct.

[Speaker 1]
He says, Mundu Chepa. Mundu Chepa doesn't mean Mundusum. These are different words.

Very tricky. Mundu Chepa means to bring to mind. Mundusum Chepa means to bring to mind directly.

Different. Very strange. You okay?

Wasn't that Kachi's fourth position, either? I don't remember. What was his position?

Let's go back. I thought that was it. Yeah, it sounds like his position, right?

They outshine them because, yeah, they must exert effort, and they know they are Tsul Je and Sem Ma Mek is Kachi. What do we say?

[Speaker 2]
Tsul Je and Sem Ma Mek is Kachi.

[Speaker 1]
Yeah, you're right. Tsul Je and Sem Ma Mek is Kachi. He said the same thing.

And this is supposed to defeat him. This is supposed to prove him wrong. Maybe Je Tsukaka is quoting somebody he doesn't believe.

Let's see what he goes on.

[Speaker 2]
Adam was saying maybe it's true, but that's not why he said it.

[Speaker 1]
Oh, yeah. Could be. Oh, we got to go on to the next sentence.

You ready? But on the six bodhisattva level and lower, and among the listeners and self-made Buddhas, this kind of Sem Mek is Mek. What does that mean?

They don't have this kind of lack of science. So on the seven bodhisattva level, you do reach a point where you don't have to bring the sutras to mind. On the six and lower bodhisattva levels, you don't have the point where you don't have to bring them to mind.

Got it? Right. Oh, Oh, And that's why seven level bodhisattvas outshine six level bodhisattva levels by the force of their mind.

Okay? It says in the Srimad-Bhagavad-Gita. What?

What? Okay, so now it looks like Je Tsukaka doesn't accept that. Here we go.

Not long. Oh boy. Okay, here we go.

Tsongkhapa, although as it's stated in that famous Tantra's text, On top of perceiving suchness at this level, there must be some kind of quality that makes it special. The way that they're seeing emptiness must be special somehow. They are entering into perception of emptiness and rising out of it in a way that's called Yantrapita.

Yantrapita means the ultimate end of things. Okay, in Bodhisattva. At the seventh level, it is explained that in each moment of their understanding of emptiness, they're able to go into perceptions of cessation and of emptiness, instant by instant.

They're able to put their mind on emptiness and on cessations, instant by instant. They're able to switch instant by instant. Lajupajita.

Jungtang means to go into them and come out of them instant by instant. What is cessation? You could say that.

But, a cessation just means that the end of any bad quality, like your anger or your jealousy, would be a cessation. So they're able to go into the cessations and alternate them in the perception of emptiness. Moment by moment.

Dinne nyu-la. Sa okmar mi nyu-pa. Soon by you know.

That's what the text is saying. They're not able to do that and no one knows. Okay?

Is the cessation end? It doesn't have to be the cessation of all mental afflictions. No, they're able to switch moment to moment.

Cessation is not... Cessation is the lack of something which does or doesn't exist. Yeah, anger exists.

Emptiness is a lack of something which never existed. Got it? So to perceive those two lacks of something are different.

One is a lack of anger, which certainly doesn't exist. One is a lack of something that could come from its own side, which never existed. And they're able to switch.

They're able to, like, go into deep states of meditation where they're switching between these two states. And that's what distinguishes this Lama from the six bodhisattva Lama. Now, he says, Dakin Lama Dhamma Subhadar Lek.

Dakin Lama Dhamma Subhadar Lek. Dakin Lama means? My Lama.

So... That's what he said. And Lek, so...

That's the best.

[Speaker 2]
Okay?

[Speaker 1]
He doesn't identify which Lama. He says, Dakin Lama Dhamma Subhadar Lek. And that's good.

And then you get into the discussion, how far do you want to go? How are they switching between these states? You know, do you want to make it a fifty-two year translation?

No, I mean, anytime I do anything, like the class we had yesterday, I got into the thirteen dharmas of gold. And I was like, oh, I wonder what they are. And I looked up the thirteen, and then one of them has four.

And then I was like, do I have time to really look at these four? What the heck, I'll go look at these four. You know?

And then we went to class. But anyway. I think at some point you have to leave it.

You can tell your students, you know, apparently Je Tsongkhapa's Lama told him that the explanation, even take your text, wasn't really the point, that he had to bring to mind some kind of sutra text. But rather, that at this level he was able to switch very quickly between perception of emptiness and a cessation of certain negative traits in his mind. Alright?

We'll leave it. We can't go, right? We won't search for them.

Okay. And probably there's four or five monastic texts that have analyzed that statement. Okay?

And come up with different results from different monasteries. Okay? Then it gets confusing.

Okay. And so what we're going to talk about here is establish this because the person is possessive. Oh!

They have a truly extraordinary way of perceiving suchness through that wisdom which grasps suchness. Okay? Now let's see if there's any minor thing to complain about with Alistair.

The first part above is fourth position above. It's also, it's just young. Okay?

Right? Young we take. That also is wrong.

Because in general, spiritual words on the 6th and the 7th are in the suchness through signs and that's it. That's nice. You did a good job on that.

Spiritual words have recently sat on the stomach of Mr. Alistair in suchness. I thought it would be nice to tell you in such a way to do so without studies. Yeah.

That's very nice. That was good. Cool.

[Speaker 2]
Geshe-la, is it missing an applause? Yeah. Say again?

The third line from the bottom.

[Speaker 1]
We are talking here and so what we are talking about here. And he doesn't say so I don't say. You see?

He didn't say why they outshine him. He didn't specify. So I didn't specify.

He was vague so I retained his vagueness. Okay? And that's important in the translation.

Because sometimes you think, oh he's being vague I'll identify it for him. Identify it for him and then you screw it up. Because that's not what he meant.

So when they are vague it's very delicate. I mean in an oral translation if you are translating from Geshe Gontar or something you fill it in. If you know him well enough you fill it in.

But if it's somebody like Hirup Rinpoche, you don't you leave it vague. Maybe you have to vague on purpose. Because debaters leave things vague because they don't want to get caught in a corner.

Okay. There is a reason for its vagueness. I'm just going to wipe out the rest.

Is that a different are those different paragraphs?

[Speaker 2]
Okay, great.

[Speaker 1]
We'll come back to that. Did Carol Dean say anything? She didn't?

Okay. She's an onliner. Where is she from?

Seattle. Yeah? Is it Carol here?

Seattle? Olympia. Oh, okay.

She's... Whoa. Okay.

She's at Kachik Sadhu Bar. Sorry?

[Speaker 2]
Okay.

[Speaker 1]
Okay, so Carol is here to listen. Kachik means what? Let's read it together.

One, two, three. One, two, three, four, five, six, seven. Kachik means what?

Somebody, some fool comes along and says. Sadhu Bar on the seventh level she's read. Again, without signs.

Kigone, in that way. Tokwa, to realize. Dun means what?

Yeah, and it's nice. What's he saying? You didn't get the meaning right of what it means to be what?

[Speaker 2]
Without signs.

[Speaker 1]
Without signs. Okay? It's good.

We would like someone to come up and say that. Maybe we'll get some clarification from our author. Right?

So, what did the other guy say again? You misunderstood the meaning. You guys need a refreshment.

Where's the end point? Are you having me? Yeah.

Okay, head it out because I'm going to keep going. Just head it out. You have permission to slop all over the floor and stomp some here, right?

And get distracted and spill it on your computers. Okay. You want to know the meaning of what Semomental means?

What's that mean? Without signs? I'll tell you what without signs means.

It means Tongyi Emptiness Daji What's Ken Rinpoche's most famous Daji of all time? Eiffel Tower. I heard the word Eiffel Tower.

Somebody says to you I was in Paris I went to see the Eiffel Tower. Then from the word Eiffel Tower Da, from that Da you get a Ji in your mind. You get a mental picture.

Oh, it must be some big building. It's probably like the World Trade Center used to be or something. You know like that.

You get a Daji. What's a Dinji? You've been to Paris you saw already you came home you're describing it to somebody and you close your eyes and you have a real picture of the Eiffel Tower.

Then there used to be this debate and howl about movies and news photos and do you have a Daji or do you have a Dinji or okay. Anyway Daji Gyu What does Gyu mean? Careful.

Gyu without the Da means cause. I didn't say gyu I said gyu. Say gyu.

Gyu. You cut it short in Linguistic Compensation for the loss of the suffix Da. So you say gyu.

Okay. And what does gyu mean? It doesn't mean cause anymore, right?

What's it mean? We studied gyu yesterday.

[Speaker 2]
It means tantra.

[Speaker 1]
It can mean tantra but that doesn't have a perfect sentence. That doesn't have a perfect sentence. So Brick Gyu Okay.

Brick Gyu means What do you call that in English? By means of a medium. Through that medium.

Right? It's also Gyu Pei Lama means lineage lover. Okay.

And there are more gyus and gyu gyus. What's that? What's the Mue Gyu of this class?

The song we were playing outside is a direct cause of this class. We went straight from that song into the class. What's a Gyu Gyu of this class?

Yeah. Meaning what? The song we played yesterday.

L.A. Woman. Because that was the cause of this class. But there was stuff between that and this class.

There was I'm Ready for Love by India... What's her name? Anyway.

What is her name? India Ari is it?

[Speaker 2]
It's a mixed tape.

[Speaker 1]
How do you spell her last name? A-R-I-E A-R-I-E She's awesome. Anyway.

I gotta go look some more up. Okay, got it. So what's a Gyu Gyu?

It's an indirect cause. A cause that has stuff still between it and the result. What's a Loo Gyu?

Something that's right up against the event. Right, McNally? Right up against the event.

The cause is right up against the result. It just steps right over into the result.

[Speaker 2]
Right? So it touches it.

[Speaker 1]
It touches it. It has to. Otherwise it can't be Gyu Gyu.

So I don't know this... What do you call it? Heresies they've been talking about.

They've walked in the class.

[Speaker 2]
So what's the root text of this?

[Speaker 1]
This is a... This is your home on this thing.

[Speaker 2]
Anyway.

[Speaker 1]
Daji Gyu Mi Gyu means what? You don't need the intermediary. That's a great word.

You don't need the intermediary Ama Daji anymore. Where? When?

In the 7th level. At the 7th level. 7th level guys are different.

Why? They don't have to operate with anyone. They don't have to operate by means of the intermediary Ama Daji.

Of a... Of a... Of an idea that's come about from somebody else's description.

Descriptive image? Okay. Sama?

What's Sama? Yeah, if you claim not. When they say Sarah it means what?

Yeah. It's just like saying claim in English. It's like you claim that you're right today but there's always...

You didn't have to say but. You claim you're right today. It means you're wrong.

Okay. Okay, so here we go. Somebody says Now suppose Do you like this argument?

I don't know. Now suppose... What?

We won't tell Siddhartha about all this now. Okay. Now suppose comes Amala.

Comes and makes what? The following claim. What does it mean when we say that Bodhisattvas on the seventh level perceive emptiness, right?

Perceive suchness even here, right? Without sons. Okay?

It means that it refers to the fact that's the lache, okay? It refers to the fact that they no longer need to perceive emptiness through the medium of a descriptive mental image. Right?

Okay, thank you. Oh, what is that? Alamu?

Okay. Now in the monastery the abbot waits until the last monk gets their tea before they do the prayer. But we're going to do it different.

[Speaker 2]
Oh.

[Speaker 1]
It's cold by then. So like in the sky it's the coldest tea. It's really funny.

It's okay. Cheers. Cheers.

How come Alasdair gets another one? Because he's a genius. Oh.

Oh, you did everyone's also, right? I was cheating. Okay.

I'll spill some up here too just to make you feel comfortable. So let's read it together. One, two, three.

One, two, three. Eh. Okay.

Good luck. He couldn't have gotten this one. Is that in a big...

That's in a big... Oh, I have to... Those are quotation marks, right?

Oh, how did you find that? You search for it? Oh, good job.

Cool. Wow. Okay.

That's really nice. Wow. Yeah, it was spelled different probably, right?

Was it an important discrepancy?

[Speaker 2]
Yeah, a very big difference.

[Speaker 1]
What's it say? It's Nung-du-mi-che? Yeah, that's the difference we were talking about.

Let's see. Ah. Teng-gur, right?

Is that it? Yeah, that's a dash here, right? It's three, eight, seven, nine.

Yeah, so that's an interesting point. Do you see what Alistair's saying? Here's the original text from the Teng-gur.

It's probably from about, I don't know... 1,100 years ago or 1,200 years ago. Do-la-so-pek-se-ma Nung-du-mi-che.

It doesn't say Mun-sun-du-mi-che. Okay? And that's a big difference.

Right? Because Mun-sun-du-mi-che means directly. That's what Venerable Chuky was asking about.

And this just says Nung-du-mi-che, which means don't bring it to mind. Sorry? What do you do when you see something?

Yeah, what do you do, what do you do, what do you do? Why did he misspell it? Why did he misquote it?

[Speaker 2]
Because he learned it orally.

[Speaker 1]
He learned it by memory somewhere in the debate. He never saw the original text, possibly. And Teng-gurs were hard to come by in those days.

I mean, Sarah Mae didn't have a Teng-gur until the ACIP bought that one. You know? For 20 years they didn't have a Teng-gur, didn't they?

And some people just quote it from memory. And sometimes they don't get it right. So, I don't know.

I would put it in the footnote, right?

[Speaker 2]
Is it like this, Alistair?

[Speaker 1]
I'm cleaning up as I go. Why? Otherwise you'll spend 10 years.

It's like 10 years of work later. So, you just do your... It's like cleaning up the dishes after a meal.

Like, you don't leave it for the evening because it's twice as much. It's more work. OK, let's clean this up.

I'm just going to go. Let me see. Let me see.

Oh, one way of getting out the double quotations is to... Yeah, do this thing. OK.

Is that it? Makes sense? So, somebody, some text was talking about examining it, maybe suchness with your mind, with your own mind.

And what that means is through using your wisdom to see that nothing has any nature of its own. And so it's not talking about doing it through reliance on some text. Which is how some people explain what?

Simile, no science. Yeah, or having science. Depending on science, OK?

OK. Is the second quotation from the same word? Yeah.

I'll show you a problem in translation. The L's are checked, OK? Here, it goes to another quotation.

So I'm going to even take it down to another. What did they claim? Let's go back.

It's getting late and I... No, it's not getting late. I still have half an hour, right?

This class goes from... 6 to 8? We had a debate, I've been the longest.

Well, let's ask the registrar.

[Speaker 2]
He goes till midnight.

[Speaker 1]
He's not that much older now. What's the category supposed to be? 5, 3, 7, 3?

[Speaker 2]
And then you start at 8. See? And I stop at...

[Speaker 1]
Oh well. OK. Well, I'll go till 8 then.

If you don't mind. Sorry? OK.

And you'll get tired and I shouldn't put the air conditioning on. It's just time. Oh, OK.

No, that's OK. Who's meeting? Who's wrong?

Oh, somebody said without science means they no longer need to use... Yeah, mental images. Right?

Of something they haven't seen. And then they say it's wrong because... When they say you've imagined...

I don't know. This one seemed to prove the opposite. The second one seems OK, right?

If the other guy said with science means what? Put on your thinking caps. The other guy said with science means what?

Using a... Using mental images. And then our side says that's wrong.

Because a certain book says with science means... What's this part here saying? Bringing the mind...

Yeah, bringing citizen science to mind. That's OK, right? Does that prove what you wanted to prove?

I'll do it again. The other guy said no science means you don't use mental images to see it. Right?

We said that's not what no science means. Because a certain book says no science means no signs of scriptures. OK?

The second part of this quotation is fine. But the first part is screwy. Right?

Because that says when you examine it with your own mind through using your wisdom it's not talking about doing an eternal life of the text. Right.

[Speaker 2]
That's a difference between a duchy and a drachma too, right? The verse is saying it doesn't exist as a drachma.

[Speaker 1]
I think I have to change this. And so it's talking about not doing an eternal life of the text. Now it proves what he wanted to prove?

Yeah? Now it proves what he wanted to prove, right? OK?

Not. Just everybody not.

[Speaker 2]
All right.

[Speaker 1]
Let's go on. What's section one else? It's just like...

[Speaker 2]
It just says that the text of some things used to be divided into two. Oh, OK. Two times one or two.

OK. I've had the wrong text on this. What's that?

[Speaker 1]
Don't tell Christy. It's not that good. It's not that good?

It's not that good? It's not that good, Sherry? Our rabbit, in his junior retreat, he really liked shortbread cookies, or butter cookies from Canada.

and they had to like import them and he would come up to the door and he'd like baby shoulder on the sleeve door that means i want a cookie and then we would open the door and she would try to trick him and put like an oreo and he'd go and he'd just walk away i'm really impressed that you left it out that's what he deserves oh did you add the text just because uh because why it was wrong just to compare oh okay okay the uh diplomatic way to tell the author in the 16th century that he misquoted is to say uh uh the version available to us the derriere finger gives the quotations as follows right and then you just uh oh that much yeah no the second one's a long quotation because i

[Speaker 2]
just want to put in the context to make sure i had to like kind of avoid stuff oh okay

[Speaker 1]
we'll leave it for now that's can worry about yeah it does go on to say that at the sixth level and down they have to bring to mind sutras and stuff like that yeah it's a nice explanation you can kind of we'll say that's the word okay okay we got to becky did becky do anything yeah i did it i sent a video oh late means that yeah oh my god she's good that was mean okay oh you have the sexiest one i'm glad we'll get to it okay what did we resolve by the way on the seventh level do they have sammoth do they use sammoth no right they don't need to bring to mind sutra quotations according to this one do they have soma do they make effort yes yeah which means what you have to remind yourself the other thing i'm going to do this i'm going to try to see how to use this okay that's how they're explaining okay uh what's that in july i mean it means at some point we won't have to use books in our mind yes and also that we can reach a point where we go into the perception of emptiness without having to think about it okay without conscious effort yeah okay that would be nice all right um oh can we say 14 point palatino line of time everybody okay what do you call it just just fine on this side the same as in time and then if uh if gmail could uh if you could just continue to call it and give it to me it's faster okay all right uh okay let's do it together ready one two three she What are the three parts of every debate? Shen-lu Gat-ma Ran-lu Sha-kwa Tso-pa Po-wa Let's say it again everybody Shen-lu Gat-ma Ran-lu Sha-kwa Tso-pa Po-wa It's like the greatest pedagogical method ever invented Shen-lu Gat-ma First the other guy gets to come up and say something wrong and start the argument That's how every good debate in the debate ground should start You should say something which is wrong but which is subtly wrong It makes it more fun You don't get up and say this guy is greed You know You get up and say Geshe Michael does a lot of nice things You know And now you're trying to start an argument You see Who's...

You know Anyway So Shen-lu Gat-ma First we refute the other guy We cut off the other guy Then Ran-lu Sha-kwa Then we say what's actually true And most western textbooks would only say that And that's why they're not as rich And they're not as educational They just lecture you They just say Here's what happens when everybody's not along Here's why you outshine other people when everybody's not along The strength of the monastic approach The Buddhist approach really And the Hindu approach I mean the ancient Indian approach is that Somebody comes up and makes a slightly wrong idea Which was a pretty cool idea You know You have to perceive it through some kind of intermediary mental image And then we defeat him And then we give our own idea Ran-lu Sha-kwa But then what? He gets to come back And criticize our position Which is very fair It's very democratic It's very rare in a text Right?

In any kind of philosophical presentation Once in a while the other guy will get to say something Then you blow him away It's done and you go on In the monastic textbooks You blow him away He comes back to blow you away He gets another shot at you Okay? That's the beauty of these texts So now we're on what? Ran-lu Sha-kwa And frankly you know When you can't remember what's the definition of nirvana Or how many divisions of nirvana You're just looking for the wrong group And you're ignoring the rest of the text Where's the wrong group?

Because that's where it says what? What's correct So now we've got the most interesting part This is supposed to be The real dog Okay? So here we go Here things are wrong The reason Okay this is the reason But you got the word right But it's a different reason Okay?

The reason why On the Why Starting from the Oops A bodhisattva Outshines This and more devils By virtue Of his or her State of mind Right? And then it would get too long We're only like a quarter of a sentence So what do we do? You cut it You always The principle of translation One big principle of translation Keep cutting Chop it into smaller parts Because otherwise it will get confusing It's the following Full stop Okay?

Because A jyotchen keppachen means what? What's a jyot? Well actually we gotta go to the subject in a sentence Because a jyotchen keppachen An extraordinary I would say a very special State of mind Is used As a subject Okay?

A very special subject State of mind Is used to Perceive What? A very Special Object By means of A totson keppachen A very special method A very special method of perception Okay? By means Very special Method of perception So there's three very specials here What are they?

Almost everybody's talking about Three special things are happening What are they? The state of mind is special Number two The object is special Number three The subject is seeing the object in a very special way That's all And that's why they outshine the others Three reasons That's why they outshine the others Yeah Who said that? Oh yeah So what?

Is it better than this?

[Speaker 2]
Hopefully he'll say something about that Okay So how would you But how would you know that that totson's Perception instead of realisation? Oh it could be realisation also Yeah It could be Yeah Excuse me The original context for this For this Presentation was what do Bodhisattvas in the seventh level Chinese and Sakyong By the status of their Mind So When we're adding Who they outshine Oh we should have put the others Outshine the others?

[Speaker 1]
I like that Okay Outshines those Outshines Others? But then later he threw in The lowest bodhisattva level Bodhisattva Yeah the original argument was about Yeah How do we How do we Of lesser realisations or something I don't know You want to say it that way? Would you fill in I wouldn't fill in him Because he's already thrown in Of lesser levels I'd say that And I would say There are also Thirty levels There's ten bodhisattva levels And then there's ten for The two lower arhats Anyway something like that There's a lot of Okay I'm going to split it up Okay Let's read it together One Two Three Very special object How is the object?

What does this mean? What's that? Fifth bodhisattva level I'm down What's the meaning of I'm down?

Say mokyal gacchima Mokyal you've got to learn this word If you're going to be a serious translator Mokyal, mokyal means It means It means like It's personal enemy Mokyal means It's personal responsibility To remove So like what's the Mokyal gacchima for? Sobha What is the particular Thing to be abandoned Or eliminated by the practice of Sobha? Anger So anger is the Mokyal gacchima That is Bombed by practice So mokyal means It's own Like in a football game Like the left tackle has to block The right tackle That's his mokyal gacchima He's not supposed to worry about the tight end Or the quarterback or anything else He's just blocking this one guy That's his mokyal gacchima Got it?

What do you say in English? Say again? His what?

Near enemy? It means Yeah, mirror It means like What's keval mean? Like Bhagavan What is Bhagavan?

Keval means My share Keval means my share Literally, Bhagavan means My share of the food Bhagavan means The one who has keval Meaning their share of goodness Right? Kelden Means they have a share of goodness So keval means My personal What do you say? Assignment Yeah, it's like My assigned Pancha What's a pancha?

Out of your mind Pancha means Something in your mind that you want to get rid of It's a pancha Like anger or envy or something like that So the Yogyakar Chen Sarkar Bhagavan Mokyal Gacchima Gopam Gopam means what? Sensation Whose Sensation? Bodhisattva's arm down Fifth arm down Ok The particular Negative qualities that each Of the levels from the fifth arm down Have to remove What were they?

Five of the perfections Yeah, probably, you could say that Ok, roughly The ten bodhisattva levels Relate to the six perfections, right? The first six At the first bodhisattva level You gain an extraordinary Generosity Which means your Mokyal Gacchima Would be what? Yeah Unwillingness to share At the second bodhisattva level What would be your Mokyal Gacchima?

Yeah, I've heard it on people What would be the third level? Number one Getting angry when someone Pushes your buttons Number four Not being joyful in translation class It's kind of hard He's been gone for two hours I don't even know what he's done with his stuff You know That would be a Mokyal Gacchima Number five Losing your concentration You know We were talking about Tantric sensuosity, right? Losing your vision Slipping in your vision And it can go for five minutes Or it can go for five months So you have to be careful, right?

Number six Yeah It'd be like thinking of things the wrong way Seeing that things come from their own side So How many of those is he talking about at this point? Only five Can we call that a cessation? Yeah The absence of the first five bad guys That's a Mokyal Gacchima I'm going to just call it bad guy The absence of the first five bad guys Okay?

Is a Yangda Vitta It's called Yangda Vitta Say Yangda Vitta It can mean emptiness But it can also mean A different kind of Gopa The absence of something Which didn't exist You see, anger didn't exist Anger does exist Hurting people does exist Spacing out a class Or getting discouraged Or thinking It's It's Those are all You reach a Yangda Vitta So So in that sense The emptiness Which enabled them To reach those cessations Is that a different kind of emptiness though?

Because that's Evok's question Then we'll stop We got one minute Is one emptiness better than another? Is the emptiness seen by an Arya In the first moment of their first direct perception of emptiness Any different from the emptiness Which is perceived by a person Who just achieved total enlightenment? Totally the same No different And they perceive it the same They perceive it the same It's nothing less They don't perceive it in any way less than a Buddha does Really It's the same But he just said it's different He just said the emptiness is different Why?

That emptiness has already been applied To removing five bad guys It's already a very sophisticated So it's got emptiness It's an emptiness which has been used in the past It's a veteran It's a veteran emptiness It's a veteran emptiness It has been used already five times Okay They've used it five times already Got it? So is it a higher emptiness? You can debate You should debate You will debate, I'm sure Okay Let's dedicate the Gurukul

[Speaker 2]
Chanting Chanting Chanting Chanting Chanting Chanting Chanting

[Speaker 1]
Chanting Chanting Chanting Chanting Chanting Chanting It's about 20 people Okay So I'll cut 20 paragraphs down And I'll give it to Alistair And then He'll You tell him If you want to take a shot We'll start over each turn Inside each turn I'll give shots to people Who have already fulfilled their shot Okay And it doesn't mean you have to fulfill it successfully You just have to do something Okay So on week 3 those people in week 2 Submitted something, we'll get a shot Good?

Just nod So if you want a shot This turn Ask Alistair Submit your name to Alistair And then he'll give you a paragraph Then I'll give you the paragraphs Is that cool?

[Speaker 2]
We have a platform Already 13? Let's do it next week Forget it for this week Okay We haven't done it for this week For next week, okay? Okay, yeah In the past you've said that we should do it Without anybody's help But I was thinking that if I could go through It with somebody who knew A little bit more than me Then they could help me put it together I'll change that If you want to help somebody, that's fine I think you'll learn more Okay Good night, thank you