Вступление на срединный путь (текущий курс, Аризона), занятие 62

[Speaker 1]
...to help translate something, and then they try, and then we work on it in the class. And we're translating a book from the 16th century about emptiness, which is based on a book from the 7th century about emptiness, which is based on a book from the 3rd century about emptiness, which is based on Lord Buddha's presentations 800 years before that. And these are the two books we're working on, I think, are the greatest Tibetan presentations of emptiness.

So, you're welcome just to come to the class. In the monastery there's a tradition, even if you're not up to the subject level of the other students, to just come in the class and absorb what you can absorb. So I encourage you to come.

You're always welcome to come. Just absorb as much as you can absorb. And there'll be grammar cases and weird words flying around.

You don't have to worry about that. Try to grasp the general subjects that are being talked about, okay? And that applies to all white people too.

So we were talking about white people at the 7th Bodhisattva level, Einstein people haven't reached the 7th Bodhisattva level. And there were four wrong ideas, and we disproved those wrong ideas. And then we got to Ranglok.

What's Ranglok? Yeah, Ranglok is where finally they present our system. And again, this is this famous Tibetan thing of, say, tsepa, sorry, shenlok, gagpa, ranglok, shakpa, tsepa, hoa.

Shenlok, gagpa means what? Yeah, you disproved the other guy. So in a classical monastic presentation, what we call yukcha, in a monastic textbook, it's very, very beautiful.

They don't write like your high school math book, which I'm still thinking about. You know, in this high school math, they give you another page each day. It has like four problems you have to solve at home.

And it just tells you, you know, this is the, this idea in geometry, and that's the way it is. And in a Tibetan monastery, they wouldn't write a book that way. The book is presented in dialectic or debate format.

And then the other guy comes up first and presents an idea which is subtly wrong. And then we have to struggle to find out where did he make his subtle mistake. Because those are all the mistakes that we ourselves will make on the same subject.

So, before anything, they teach you the subtly wrong ideas about something. And they teach you why each one is wrong. Because sooner or later, you or your students will get this idea.

And then after they're done wiping out the other guy, the other guy always loses. We come to ranglok shakpa. What's ranglok shakpa?

That's where we put forth our system. That's the only part that would be in a typical high school math book, you see. It would just be, here's the way it is, you know.

There's no question, there's no interesting debate. And it just tells you what's true, you know. So, we're in ranglok shakpa.

But I think the great beauty of the Tibetan monastic textbooks, again, which are called what? Yik chan. Say yik chan.

Yik means what? Yike. Letter.

Like bam yik. Bam yik means bam letter, right? And then chan means sort of like a set or a collection of written notes.

So, it's like a textbook. But it's called a yik chan. The beauty of the yik chans, I think, is in the third step, which is tsepa powa.

Say tsepa. Tsepa. Powa.

Powa. What's tsepa? Patience.

Tsepa. Debate. Debate.

Yeah. Tsepa is patience. Okay.

Tsepa is debate. And it can mean an argument. Konnyi tsugi ore.

They're having a marital argument or something, you know. So, tsugi ore. But it also means debating, formal debating.

Tsepa powa means to what? Yeah, to overcome. So, the other guy gets to come back and make objections to our system.

And that's the beauty of it. You see? We wipe him out.

We tell him what's true. And then he gets to come back and take a few shots at us. And then those are the most interesting because those are even more so.

So, we're going through these three steps. We're right on rangu shakpa. And this conversation started out, Why?

Why are we discussing why bodhisattvas of the seventh level outshine others by virtue of the state of their mind? Why are we on this subject? Are we going through the bodhisattva levels?

Yes. Please, nod. Just nod.

When I also nod, you nod.

[Speaker 2]
Okay?

[Speaker 1]
So, what happened on the last level, the sixth level? Huh? We're on the seventh level, right?

Yes, you have to. Drupadi dumbe nge la dupe nge. So, sixth must come before seventh.

Good. Yeah, good. So, what happened on the sixth bodhisattva level?

We didn't have any presentation on the sixth bodhisattva level. There hasn't been any. So, dumbe nge la dupe nge.

So, sixth doesn't come before seventh.

[Speaker 2]
It does.

[Speaker 1]
Huh? How much? Not as much.

So, in this case, sixth doesn't come before seventh.

[Speaker 2]
Yeah, come on.

[Speaker 1]
Yeah, it's true. There's no presentation on the sixth bodhisattva level. What level are we on?

Seventh. Ninth. Where is...

Third. Huh? Third.

Comparing seventh to what? To one. We're still at level number one.

Okay? He started at one. I don't know why.

But he's going from one to ten, right? And on the first bodhisattva level, by virtue of your rik, you outshine others, right? What's rik?

Your family or your class. Like, you're a totally different breed of being. You are a completely different breed of being.

Why? On level number one. Huh?

Yeah. You just said emptiness directly, right? So, Hinayana Arahant outshines other people by virtue of their rik and their family.

Because they've seen emptiness directly. So, they outshine other people by virtue of their rik in this context. So, it's not talking about that you outshine other people because you saw emptiness directly.

But they saw emptiness directly. They don't outshine other people. No, they don't.

Not in this context. No. They haven't reached the first bodhisattva level.

So, what is it that makes you outshine other people?

[Speaker 2]
Yeah.

[Speaker 1]
You saw emptiness, but under the influence of of ultimate love, right? So, so, those kind of people are higher class person. They're just a higher class person.

They just outshine everybody. Okay? Even Hinayana people have seen emptiness.

So, how did that go to the 7th bodhisattva level? He was drawing a parallel. We've been in this parallel for months and months now.

He was drawing a parallel. He said, oh, and by the way, you also outshine people at the 7th bodhisattva level. But that's different.

How do you outshine people at the 7th bodhisattva level? By virtue of your rik? Are you like for the first time an Aryan and nobody else is?

No. So, how do you outshine people when you reach the 7th bodhisattva level?

[Speaker 2]
It's on the screen. I'll give you a clue. Yeah.

[Speaker 1]
They are said to outshine the others because of a very special subject state of mind. The mind is special. To perceive a very special object, a special kind of emptiness, by means of a very special method of perception.

Okay? Got it? That's why we're on the 7th bodhisattva level.

Why? Because they also outshine people. We won't get to the 7th bodhisattva level until like 2001.

Okay? We're just talking how the 7th level is similar to the 1st level. Because you outshine people.

But in a different way. Got it? Okay.

Okay. We're going to see how the object is different. How the state of mind is different.

And how the method of perceiving it is different. It's going to be some kind of emptiness perception that somehow is different from other kinds of emptiness perception. So, to you, does emptiness change?

Is the emptiness that an Aryan sees in the first moment of the path of seeing different from the emptiness that a Buddha sees? Do they perceive it in any different way? No, it's just direct perception.

Really, it's not more or less than direct perception of emptiness. Really, it's not. Totally the same.

Okay? I mean, a Buddha is also perceiving other things, but the way in which they see emptiness directly is not different. Okay?

It's 100% pure direct perception of emptiness. In both cases. Okay?

But he says something's different. Let's see what. Did anybody work on this one?

Is it all on your flash list?

[Speaker 2]
No. I think you have the other one. And this is still part of Perfections of Spirit.

[Speaker 1]
Oh.

[Speaker 2]
I don't know.

[Speaker 1]
Let's see. It's probably this. April 30th.

[Speaker 2]
Yeah. No, that's not.

[Speaker 1]
That's not money. No, I mean... No.

No. Do you still have it? Can I try your flash list?

That's not mine, but yes. Okay. Catch.

Alright, we'll just do it. Now, in this class we read together. We have an enrollment to help you.

The trick to succeed in the monastery if you can't read Tibetan very well is just to move your mouth like this, as if you are saying something. Okay. Try.

Say something. One, two, three. You, Kepa Chen.

Okay, good. This is you, Kepa Chen. What's you?

By the way, it's spoken Tibetan, and you're gonna get a dose of it this weekend, right? Why? He makes me look smart because he taught me my spoken Tibetan, so when I translate for him, it's like translate for your mom or something.

But they would say you. They don't say you. Okay, say you.

You. Okay. You, Kepa Chen means how is this a different kind of emptiness?

How is this a more amazing kind of emptiness? Sanapa menchen. What's sanapa?

Fifth level bodhisattva. Menchen means on down. From there.

Doesn't it include the fifth bodhisattva level when you say on down? Yeah, so that's tricky, okay? Menchen ki.

Say mo gyal. Mo gyal. Mo gyal is a difficult word and you should learn it.

Okay, I don't think you'll find it in dictionary. Mo gyal means what's gyal means share, right? Like panga in Bhagavan.

It means the share. Gyaldan is a typical Tibetan name. It means the people have a share.

But what it means is a share of goodness, right? Special kinds of good karma. Mo means personal.

So mo gyal means mo gyal ki pang chak means it's personal thing to get rid of. What's that mean? There's like a negative state of mind called doubting the path, okay?

There's a negative state of mind, a nyomo, a klesha, called doubting the path. Whose mo gyal ki pang chak is that? What state of realization does this klesha belong to?

Meaning, what state of realization has as their personal responsibility to get rid of that particular klesha? Tonglam. Inside the tonglam, what?

Parche milam or nam du lam? Parche milam. The deep meditation.

It's during the deep meditation, it's during the direct perception of emptiness that the fight is going on against doubt. Okay? And by the time you come out of that meditation, the fight is over.

And that's what you're... Is that what you're doing in class today or last time? That's that idea of when a certain understanding enters the mind, like a light that you turn on in a dark room, then what is the process by which the mental affliction or the negativity is removed, you know?

And how do they fight? Like, is it halfway through that experience that the mental affliction is halfway gone? Or where do they touch in the mind?

What's it mean to be halfway done with the mental affliction? How does that happen exactly? And that's your class later, right?

Bok chen pa. But ngo gyal gyi pang ja. What's the ngo gyal gyi pang ja?

If I say the ngo gyal gyi pang ja is never... Sorry, ngo gyal gyi pang ja is having to take a lower birth after you've died. Then what's the state of realization that has that as it's particular thing to abandon, thing to eliminate?

Yeah. Say jor lam. Say jor lam.

The path of mastery within the path of preparation, right? So, now you get the feeling what ngo gyal gyi pang ja is? It means that negative negativity in the mind which is possessed or which is owned or which is the personal responsibility of a specific state of realization to finish.

Okay? Got it? Alistair, what do you think?

Yeah, okay. He's nodding. Okay.

Ngo gyal gyi chima pang me go pang. What's a go pang? Cessation.

Give me an example of a cessation. Yeah, a cessation of what?

[Speaker 2]
All negative thoughts.

[Speaker 1]
Yeah, all negative thoughts. From being slightly bugged up to seeing reality the wrong way. Okay?

All the other negative thoughts. The absence of them. Okay?

Here comes a difficult idea. Say yang dak tam. Yang dak tam.

Yang dak means like samyak in Sanskrit. It means perfect or the total. Tam means what?

Yeah. The end of something. Like this is the end of this table.

The ta is here. Okay? Our root nama's name was Tarsin.

Why? He went to the end of the ta. Tarsin means gone to the end of the ta.

So I want to yang dak ta is like a six month thing in the monastery. To study yang dak pa ta is like a six month thing in the monastery. So I thought that we would go to its definition somewhere and you can see it and then I'll also remember what it is.

Okay. So I'm going to say how would I look for its definition? Yeah.

Yang dak pai cen yi. Yang oops yang dak pai cen yi cen yi won't fit so I'll teach you a trick. Leave off the yang.

Okay? And cen yi. It doesn't matter, right?

And where would you look? I'll give you a choice. You can look in the 500 B.C., you can look in 200 A.D., 800 A.D., or you can look in about 1500. 1500. You'd be more likely to be able to read the 1500, okay? So that's called what?

Sombongs. And I happen to know it's in Parchin. So to really use the database well, it's helpful if you've been through the Geshe course.

Okay. Which is about how many people use it. Okay.

So I'm going to read this just in Tibetan, okay? Just for good luck. Okay, cen yi, baby.

That's the definition of yangdangta. Okay, it's very short. I'll give it to you roughly, okay?

Menlang lundabasongwe, and that's a misspelling. Menlang lundabasongwe means someone who has not been on a lower path. Menlang lundabasongwe means hasn't been on a lower path.

What it means is if I say you everyone who's seen emptiness is a bodhisattva. So I say so you can see emptiness and not be a bodhisattva. Sure.

So they are menlang. They have seen something on a lower path. Now they graduate.

They can jump straight to say the second path of the Mahayana. They can graduate up. And then they go through the Mahayana path, but they do it in a different way, right?

They've already seen emptiness. They have a lot more experience in some ways. They're called menlang lundasongwe.

Menlang lundabasongwe means somebody who's been on a bodhisattva track all along. They never went to a lower track. They started on a bodhisattva track.

Okay? Menlang lundabasongwe. Chajusemba Bodhisattva.

Dzogmin jangsun. These are three stages called completion, ripening and purification. So ma che pe ngarudra.

Before that, mundu che nirshim. They're able to reach these stages, but mi che. They don't.

Dzogmin jangsun che jesu, misspelled. Mundu che. But then they go through these three stages and then they are able to.

Dzogmin jangsun ma che pe ngarudra mundu che na. And if they happen to do that, if they go through those three steps, if they don't go through those three steps and bring it about, shi tar duwe gakja ye. Shi tar duwa.

What's shi tar? What's a shiwe tar? The extreme of peace.

But what would that be? Yeah, hanging on a nirvana. Which in plain English is what?

You wipe out your own mental afflictions, but you don't much care about other people's problems. Okay? So you're like hanging out in some kind of weird nirvana.

Like you're happy, but nobody else is. And you're not too worried about it. That's called the extreme or the cliff, right?

The cliff. What do you call it? The edge of a cliff called peace.

It's the edge of a cliff called peace. Shiwe tar. Duwe gakja yebe.

They have this problem that's still a gakja. They still have to get rid of that. Yebe.

Kya ba duje gi dunyo? What's kya ba duje gi dunyo? What are the three kinds of suffering?

Suffering and suffering. And what's the classical example in scripture of the suffering and suffering? A backache or a headache.

Then there's gyuri dunyo. Suffering of change. Classical example?

A fine dinner is suffering. Okay? In some cases.

No, really. Not the way it's been done recently. Seriously.

Okay? Gyuri dunyo. And then kya ba duje gi dunyo?

The face of suffering being what? Yeah, the fact that we are subject to aging and death. Okay?

So here he's talking about the third one. Kya ba duje gi dunyo? Niyor shiwa.

Niyor shiwa. Has put it to rest. It's a verb.

Has put it to rest. Niyoshi yin. What's a yin?

Yin is like the realm or the sphere. You know, that place. You are parked in a place where you no longer have the third kind of suffering.

Dir ten is the definition of the ultimate end. Here. Tam ten so gyur pe.

So basically you can think of it as they have finished they have finished the third kind of suffering. They are in a state of peace. Nirvana.

Gaccha yu. But it sounds like they still have this problem of being in a lower nirvana. Okay?

Alright? Let's see if there's a simpler one. Okay.

No. Let's see if anyone did it from a What's the difference between Uma and Pachin? In the monastery.

As one of the five subjects. What's the difference between Middle Way and Perfection of Wisdom? Yeah.

Yeah. It's a misnomer, right? Perfection of Wisdom actually refers to lower Middle Way.

And Middle Way refers to higher Middle Way. In the monastery. When you talk about the five subjects that a Geshe studies.

Okay? So then let's go to Let's see if anyone treated Yantrakta from Uma, which means from higher buddhahood. No, let me give you a definition.

Sorry? Sorry? Sorry?

That wasn't done by a gurupa. Okay. Let's expand the search.

Da pa tai sen Let's see if that helps. Not with that. I don't know why it typed, but it works faster when I'm online.

Is there a reason? If the DOS works faster when I'm here. In the temple maybe.

I'll give you one more way to search for it, and then we'll just leave it. Yantrakta are No, it doesn't matter. Sorry?

Yantrakta These are the two ways to say it. Yantrakta or Yantrakta. Let's search for it this way.

Near what? Seni How close? One line.

Otherwise you'll get into a lot of mess. You'll learn. Here's how Who's this author Up here, up here.

See the arrow? Ngapelven Yeah, the great Mongolian scholar who wrote Not the vowels, but it's close. Yes.

Say Salaam. Namsah. He wrote the book on the levels of Tantra.

So here he says Why do we call it Yantrakta? Why do we call it the ultimate end? The perfect end.

Because you have gone beyond samsara, the very end of samsara is Yantrakta. It's the ultimate end. And the end means that nirvana in which you have finished off samsara.

Nirvana. There's a debate. There's two kinds of nirvana, right?

One with something remaining and something not. And then it depends on what school you're in. So I like his Anyway, it has to do with nirvana.

The ultimate end of samsara. So let's go back to our text. Yul Khyapa Chen The object in this case is What do we use?

Very special. Because we are talking about the ultimate end which is a cessation in which we have eliminated. Those impurities which are the responsibility particular responsibility of the fifth and lower bodhisattva levels to eliminate from us.

Okay? You all right? You all right?

It's a certain kind of stopping of your negative qualities that has been already accomplished on the fifth bodhisattva level and on down. Okay? You're focusing on that absence.

So I want to get you into this idea. Is this emptiness? I'll say what it is and then you tell me if it's emptiness.

This is the absence of the negativities that bodhisattvas have eliminated from themselves in the fifth bodhisattva level sometimes. Is that emptiness? The young thing says no.

Why not? There's an easy way to describe it. Describe the gaccha.

Yeah, good. Very simple way to... In a debate ground this is a beautiful way to answer it.

It can't be emptiness. Why not? Because what they got rid of is not really it existed.

It existed. But two-headed purple elephants don't exist. So this is not a gaccha.

What's up? Is it a gaccha? It's a lanki gaccha.

That means it's something eliminated by a pa. Those are like anger, jealousy, desire, competitiveness. Then rikpe gaccha rikpe gaccha, you know, maybe if it's the gaccha which is eliminated by the reasoning of the middle way then it necessarily doesn't exist.

That's true. That's true. Then it's a two-headed purple elephant.

If it's what Arya Nagarjuna was trying to prove didn't exist then it doesn't exist. Probably. Alright?

Got it? So rikpe gaccha is the thing that don't exist. Like what?

Like cookies that come from their own side. Cookies that come from not giving them to someone else. Point to a cookie that came without giving cookies to someone else.

[Speaker 2]
A cookie I can't eat?

[Speaker 1]
Yeah, a cookie you can't eat.

[Speaker 2]
We'll find out.

[Speaker 1]
We'll find out. Okay? Alright?

But anger, I mean is that a gaccha? It's a lanky gaccha but is it the gaccha of which emptiness is empty? No, because my god it exists.

I mean every hour of the day it's ruining our fun time at Macaroni or wherever it was. You know? So you know anger is spoiling our fun.

Okay. Here we go. So we've established that the object is special.

This state of mind of a who? Seven level bodhisattva outshines states of mind of other bodhisattvas at other levels because it has a very special object that it's focused on which is what? The fact that bodhisattvas on the fifth level and down got rid of some negativities that's what it says.

Okay? Which is a kind of cessation. Okay?

But it's not emptiness. Alright? Let's keep going.

We'll see. Let's read together. You ready?

This is a long one. So lots of chances to move your mouth without saying anything. You'll probably get more cookies but you have to start when we start, okay?

Here we go. One, two, three. Stop there.

Stop there. We can cut it. I can make it short.

The yu qian the subject state of mind here is also special. It is a tu mo ma yin pa a unique a very unique nyong gyu state of deep meditation. What was it in the yoga sutra?

What's nyong? Equal. How do you say equal?

What do you call this pose in yoga where you are equal? Huh? Samastiti.

Yeah. So sama and then what's the gyu part? Pati.

Pati. Sama pati. Okay.

It is a very unique very unique deep state of meditation. Why is it sama? Why is it balanced?

Yeah, you're not going into thinking about dinner and you're not falling asleep because you just had dinner. Alright? Those two are balanced between these two states.

Deep state of meditation and on cessation. Gopi nyong gyu is a long subject, but basically for example one kind of gopi nyong gyu is where for like 15 minutes or 15 years you don't think a normal thought. You don't think any conceptual thought.

You're just sitting there. It's not always a desirable state of meditation. Like you can reach it without understanding anything.

If you get good at meditating you can shut down the surface state of the mind and just live in the bottom state of the mind. But it doesn't do much for you. Okay?

That's called one kind of a gopi nyong gyu. Then what's shut down is normal thinking process. But you're still having some subtle thinking processes.

Deep state of meditation is a deep whoa, very deep deep meditation of the cessation time wherein one has topa attained a lhakpa Yeah, a what? That's like it's close. Like you think of lhaksa.

A very what do you call it? Remarkable is good. A remarkable stage in your nyam len We're going backwards if you didn't notice in your practice of shiro gyi paro du chim pa perfection of wisdom So he promised us three special things Bodhisattvas on the seventh bodhisattva level outshine other bodhisattvas who are below them because they have a special state of mind because they're focusing on special objects and they're doing it in a special way He's covered two of them The object is special because it's the fact that these lower arhats he's focused on the fact that these lower bodhisattvas don't have these problems anymore That's what he's focused on which is called the ultimate end or something like that which is just another word for a kind of semi-nirvana And then his state of mind is described here He's in deep meditation He doesn't have certain things going on in his mind and he's at a high level of the perfection of wisdom Yeah

[Speaker 2]
Is it really appropriate to say very unique?

[Speaker 1]
I don't think you have to I mean, unique means there's only one Yeah, ok You got me, ok Oh, you're right Who's that? Hi, ok, good Ok, let's read this together One Peh-len-da Nu-peh-gyu Sen-ki In-peh Ok, good Your claps are getting great Ah Ok Totsu The third way in which they are special The third way in which they outshine other people Their state of mind Totsu Which means what? Yeah, the way they perceive the object Totsu Ja-tsok What's a ke-chik-man?

What's a ke-chik? One instant What's ke-chik-tong-ge? What's ke-chik-tong-ge?

Yeah It's an instantaneous turning into somebody special That was described yesterday Ok Ke-chik-man-chik-la In a single instant But that's not enough He says Ja-tsok-i-tong-te Ja-tsok-i-tong-te Ja-tsok-tong-ta means Tong-ta means the extremely smallest moment in time So there are different kinds of ke-chiks There are different kinds of instants There's the instant it takes to snap your finger which actually has 65 Ja-tsok ke-chiks inside of it So you can call it a microsecond or something Ja-tsok means the smallest amount of time in which you can do something Ja-tsok So Ja-tsok-i-tong-te ke-chik means the absolute smallest amount of time there can be That whole thing in this Arya Nagarjuna's book about you know, splitting the instant in half It's ridiculous because everybody knows In a big instant you have 65 small instants and those are tung-be-ke-chik and they have a start, an end, and then both and you can't split them because they're the smallest OK In that one instant Ni-nang Nu-be-ko-ne Ni-nang, what's Ni-nang? Duality OK Typical way to describe duality Ni-nang means two things are appearing What two things?

Do you remember? The way it appears to be and the way it really is are are not the same They're conflicting They're conflicting It looks to me like you're sleepy because you're sleepy But that's my karma It's coming from me It's not coming from you If I had been more lively this weekend then other people would be then other people would be less sleepy But it looks to me so that you as somebody who's sleepy from your side and the reality of it which means you're sleepy because I was sleepy those don't fit because there's a duality here That's what duality means Reality which appears to be coming from its own side when in truth it's not coming from its own side It's called duality Ni-nang nu What's nu chok? Nu means west OK Paschima Like Paschimotha Paschima The P changes to V The P changes to W The cha changes to T The A changes to E And what do you get? Paschimothanasana The Paschima means west, right?

Paschi P changes to V and then to W The A changes to E The S stays as S The CH goes back to T West directly comes from Paschi You're saying So it's a western stretch You're stretching the back of your body which in Tantra is considered the western side of the body So Nu means as a verb, what would it mean? What happens in the west around now? The sun goes down So nu became a verb that meant it sets or it subsides or it goes away So ni-nang nu means what?

Your sense of duality has what do you call it? Has subsided That's good It has subsided What's the implication of the word subsided? Yeah, like attacks in Iraq have subsided this week Yeah, it means there's a potential for it to come back up We didn't say we're permanently eliminated or something Nu has the same sense The sun will come back up Nu pe go ne pa nyonpa jung In a single, in a sixty-fifth of a single snap, they go into a type of meditation in which they can subdue the sense of duality Within a sixty-fifth of a finger snap they have this extraordinary capacity to drop into deep meditation on emptiness really that no longer has duality Within a sixty-fifth of a single snap they can go par, they can go into it What's he going to say next? If he's got this big thing about they can go into it in a split second, in a microsecond They can come out in a microsecond So here he says in a single in a single sixty-fifth of a snap ni nang nu pa de le From that subsiding of the duality, dung Dung means to rise up to rise up out of it nyel dang dung dang du tsi nyang, right? First you know, then you dung So they've dung out of it Nu, they knew they're capable of that gyu tsen gi yin bei yi chen and that's why their totso is khyapa chen What does that mean?

That's why you can call not only the subject state of mind extraordinary and the object extraordinary but that's god damn extraordinary in a sixty-fifth of a second they can go into an emptiness meditation and in the next sixty-fifth of a second come out of it, at will you see, at will on demand Talking about the direct perception of emptiness? That's tricky He didn't say that, did he? He just said the subsiding of duality Then you'd get into this debate which you can take to the debate ground Can you have a subsiding of duality without a direct perception of emptiness?

Yes Ok, now I have to translate Very special Can we save a split second instead of a microsecond? Let's take a vote We're gonna vote in between microsecond and split second Everybody for microsecond, raise your hand Everybody for split second, raise your hand Oh my god, it's about 50-50 Microsecond Microsecond Ok, let's go How about the briefest fraction of a second? Where'd he go?

[Speaker 2]
It's probably

[Speaker 1]
a good time to These aren't just regular cookies The object eating the cookies is special The way in which you eat them is special Cookies themselves are special because Imam's mom has donated the cookies Very peanut butter high class cookie Healthy and fanny This is for somebody else Raisins, oh yeah I believe Imam and Krishna likes raisins But the only cookie favored by every single dozen creature during the three-hour retreat

[Speaker 2]
And she just brought it by coincidence

[Speaker 1]
and she's not a special person Every animal in the desert will freak out over these And just this brand Only this brand And the caretakers like to drive to Prescott or Flagstaff to get these So you'll want to taste these if there's any leftover And Anasol's getting you some healthy drinks to balance out the sugar

[Speaker 2]
Thank you And there's some Hershey Kisses

[Speaker 1]
and I tried to do the fish and bread thing but it didn't work

[Speaker 2]
Thank you

[Speaker 1]
What was that?

[Speaker 2]
Strawberry macadamia That's not it, right? That's not it Thank you No Oh, that's another one Yeah, I just can't find my phone This one is lemon and rice Wow Thank you I'm more of a cookie guy I think it was on your card I was working off your flash drive It was on your flash drive I was working off your flash drive Last time I was working off your flash drive Thank you Is that your flash drive? Ok Thank you No one's going to blame me if you can't sit still in my camera class Huh?

[Speaker 1]
Yeah, hi Yeah, it works Ok With perfect pronunciation The maple ones are good for pronunciation Just a little piece One, two, three Three, four, five, six Seven, eight, nine Ten, eleven, twelve Thirteen, fourteen Fifteen, sixteen Seventeen, eighteen Twenty-one Twenty-two Twenty-three Twenty-five The only detail here is that juk needs to enter, so that's right, but dung needs to come out. And they're talking about that kind of juk dung. What kind of juk dung?

Meditation. Yeah, going in and coming out of the meditation. Okay?

On what? Yantra. Yeah, yantra.

Okay?

[Speaker 2]
So...

[Speaker 1]
Dode sa chupale. That's did nice. As it says in the sutra on the ten bhumis, okay?

So there's a sutra that just describes the ten bodhisattva bhumis. It's not too good for attention, but they should be happy. Okay.

Okay.

[Speaker 2]
It's the t-shirt. It's your t-shirt.

[Speaker 1]
What? So how's he going to prove that bodhisattvas really can come, go in and come out of a meditation on this deep object within a single second? How's he going to prove it?

Lung or rikpan?

[Speaker 2]
Lung.

[Speaker 1]
He's going to use lung. Okay, there's two ways to prove something. That's why Japa's last name is...

[Speaker 2]
Lungrik.

[Speaker 1]
Lungrik, but he's not coming. Dunder is coming. So lungrik means you can either prove something by quoting a scripture.

It has to be a certain kind of scripture. Authoritative. No.

It can be unauthoritative.

[Speaker 2]
One that you agree with. You have to agree that it's a scripture.

[Speaker 1]
One that who agrees?

[Speaker 2]
You and whoever you're quoting.

[Speaker 1]
Yeah, you... That's a big deal, okay? You can't quote Ketuk Dhammadhargi's Sarambe textbooks at the Janggutya, at the winter debates.

Why? Sarajevo won't buy it. If there's a guy from Sarajevo, they'll say, that's not lung.

That's just your textbook. You're from the state. So when we go to the winter debates, we have to memorize, like, Gyaltsabdeo or Jetso Kappa.

All the Kalupa colleges have to accept that. But then when Sakyas or Bumbos show up for the winter debates, you have to... Yeah, you have to quote something that everyone can use.

You see what I mean? So lung is only valid for people who have the same scriptural... who accept the same scriptures, right?

And that's a common mistake for Westerners who are trying to convince their friends about the validity of karma. They're quoting some kind of Buddhist book that their friend maybe never heard of. And that doesn't work, okay?

It's illegal according to the rules of Buddhism. Then Rigpa? Logic.

Just called logic. So I was really good at Rigpa in the monastery. I wasn't so good at lung.

Why? I just didn't memorize all this stuff since I was seven years old, you know? And it would be frustrating for me because they would quote some lung, you know?

And I'd say, well, does that prove that? They'd say, yeah, really.

[Speaker 2]
And I'd say, okay.

[Speaker 1]
So anyway. Let's read this together. This is one long, massive quotation.

One, two, three. Ke gyao wei se dak Chang chu sem pa Sa chok pa neng che Chang chu sem pe Ko pa la nyong pa juk te Chang chu sem pa zang dung pa Di la ne pe Chang chu sem pa ni Sem ki ke chit da Sem ki ke chit la yang Ko pa la nyong pa juk tin dang te Ko pa nun sum tu che She ni mi cha o She su me Dung Okay. Do you guys know kye?

It's the hei and hei majra. What does it mean? It means hei.

Okay, who's hei? Hei hei ma Gyao wei se dak A child of the victors. Yeah, a child of the victorious ones.

Chang chu sem pa sa chok pa neng che Chang chu sem pe Ko pa la nyong pa juk te Okay. This reads a little different. This reads a little off.

What should we do? Yeah, check the original.

[Speaker 2]
Where?

[Speaker 1]
Kang gyur ten gyur or sum bum? It's kang gyur because it's a sutra, right? Right?

Sutra and a kang gyur, what should we do? What?

[Speaker 2]
Huh?

[Speaker 1]
Yeah, Vinaya Sutra Church and kang gyur yin ma thang Vinaya Sutra Church and kang gyur yin ma thang Sleeping is not a choice. You either have to say chi chi or duh.

[Speaker 2]
Why?

[Speaker 1]
Vinaya Sutra Church and kang gyur yin ma thang Duh Duh Vinaya Sutra is not in the kang gyur. Am I in? Why the hell not?

It's written by Guru Prabha like centuries later. Almost a thousand years later. More than a thousand years later.

Okay? So tantra yin and kang gyur yin ma thang Tantra yin and kang gyur yin ma thang If it's a tantra, does it belong in the kang gyur or not? Duh Duh?

So utthara tantra chi chi Ohh Okay, okay, okay Okay So he says Now unfortunately BCIP, struggling for funds as they are Hasn't input all the kang gyur Okay So I don't think it's in the The problem is there's nothing unique about this center. How about Dīlā-Nepe-Cang? I don't think we have it, but let me see.

Let's check in the Sun Book just to see if anybody else quoted it differently. And we'll write a letter to who? John Brady.

What is this Geshe? This is a text that was written by somebody as their Geshe exam memorizing assignment on the seventh bodhisattva level.

[Speaker 2]
Okay.

[Speaker 1]
It's a good piece. So those of you who don't know, it's going through about half a million pages of input to see if it's there. I don't think Time enough to finish one more cookie.

[Speaker 2]
Anyone else? You are my enemy. Today.

Today. Today.

[Speaker 1]
This is the second half of the quotation. Okay? Actually it's the whole thing.

Watch the top in the white and I'll read the black and tell me if anything's different. Okay. Ready?

Keep going, okay? After Yen Che. Good.

That makes a lot more sense. See?

[Speaker 2]
Really? Yeah?

[Speaker 1]
It makes a lot more sense. Okay. It makes ten times more sense.

Okay? So that's nice to have there. Let's see.

We'll keep going, okay? I'll move this a little bit. I'm going to start, like, let's start here.

Chan? Where? Here?

I'll start from the top. I'll start from the top. Just tell me when something changes.

Big difference. Yeah. On up or on down, right?

But I think our text is right on that one.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. What you do until you're sure is you, you just write in that, sorry. Okay?

You write in what you're not sure to correct, okay? I think that's correct. Right?

I think that is correct. Rest is the same, right? But this still helps a lot, okay?

Now, is this better than the text we had or is it just the worst one? You go look. You go look.

6825. Who wrote 6825? If it's somebody from Sarah J.

[Speaker 2]
Hicks, it's worse.

[Speaker 1]
6825 written by Sarah J. Hicks. This is K.

W. Duggett's teacher, whom he outdid, according to us. But in this case, I think he's correct.

Anyway, I'm going to read it this way. Okay? Yeah.

Okay? Okay? Oh, children of the victorious Buddhists, think about this cessation meditation that Bodhisattvas on the 6th Bodhisattva level on down engage in.

A Bodhisattva staying on the 7th Bodhisattva level also does this same cessation meditation, but they enter into it and rise from it from one instant of the mind to the following instant. So you shouldn't say about them that they brought about this cessation. There's no time for them to have stayed in this cessation.

That could be like a hundred things and I'm not going to go into it, okay? But he's just trying to stress how fast they are. They're not hanging out there in any kind of cessation.

In one moment they're in and in the next moment they're out. Should that be one quote? Yeah.

And then we're going to go to Bats' translation. Jukpa. Oh, okay.

This is another quotation, okay? From what? Excuse me.

Huh? Jukpa. Yeah, Umla Jukpa.

Okay? And as what? Entering the Middle Way itself says, right?

Why do we say itself? We're on a commentary on the Middle Way, okay? It's an interesting text for us, okay?

Say, let's do it together. One, two, three. Okay.

What's ring the song? Yeah, or gone to a distance, you see? Gone to a distance.

Do you know what that is? It's a name of the Sangha, for example. It's called Ring the Song.

And that was my Geshe debate. That was my defense, was Ring the Song for like hundreds of guys to attack me about. Luckily, they all didn't study at the time, and I did.

They just tell you, oh, you have to attack Geshe Michael today, you know? And then they say, what? And you say, 7.7 level. So they're like trying to remember anything about the 7.7 level. Anyway, here at the level known as Gone Far, they enter into the cessation for one moment to the next. Okay?

Yeah?

[Speaker 2]
Oh, good.

[Speaker 1]
Okay. So I'm going to put four dollar signs, which we hope is unique. And then we go back up to the top of the text.

That's why I leave it in Roman, so I can search for the Tibetan. So we search for Ring the Song. And what Evan's talking about is maintaining consistency in your translation.

Like maybe we translated that Bodhisattva level's name like a year ago, and we don't remember where it was. So this is why you leave the whole thing in Roman until you're done. Here's Ring the Song one before.

We called it Gone Far. Let's see if there's another one. Gone to a distance.

Gone to a distance.

[Speaker 2]
Gone farther.

[Speaker 1]
This is what Vess will be cleaning up later. Which one do you like best?

[Speaker 2]
Gone farther.

[Speaker 1]
Gone farther?

[Speaker 2]
Far?

[Speaker 1]
Sometimes you leave your translation in both, so that people say, why did he do that? And then they learn something, that both ways of saying it. Okay, so like on your tantric reading for last weekend, there were the three blisses.

We translated it as three ecstasies in 1993, and then by 2007 it was the three blesses, and we just left it. You see? And like somebody has to sit there and think, well, what's the difference between bliss and ecstasy?

You know? Okay? Okay, we're up to Venerable Chunzong.

We're just going to go. We've got three minutes. Let me look at this.

I'm just going to read it to you for fun, okay? This is like a retard from the late night Friday class going into our class, and made us a debate, okay? This is kāching, okay?

Kāching means? Yeah, somebody comes up and makes an objection. One big mouth.

They should have said kāchingji, right? Anyway. Sanna, okay, means?

Oh, these bodhisattvas and the seven bodhisattva level, they go into this meditation, and they come out of this meditation. In just one of these instances, jazoki kāching. What's a jazoki kāching?

The smallest amount of time in which you can perform an action. In one smallest amount of time in which you can perform a single action, they go into and come out of the meditation. Then we say, mi te te, that's all wrong.

Why? They die, you know? If that was the way it was, dang re jawa, the action of coming out, and jupi jawa, the action of going in, ni, cha she su so we, the instant would have to be split into the action of going in and the action of going out.

Cha she su so we. Then it wouldn't be a jazoki kāching. Then it wouldn't be a minimum amount of time that you could do one action.

And then it wouldn't be a tung de kāching. It wouldn't be the smallest amount of time, the instant. Kyun ye.

There's a problem with your thinking. Kyun. De ta na.

And so, we wrap it up. Dang re jawa, there's the action of coming out. Jupi jawa, there's the action of going in.

Ni. And they each take a jazoki kāching. Each one is something that lasts for the smallest instant of time.

[Speaker 2]
Obviously. So they're staying in the first instant or outward to the second they come out?

[Speaker 1]
So, you sound like those bhogjima people. I don't know what you guys are doing. I mean, really.

They go in in an instant, they come out in an instant. There's no problem. Right.

And that's why Lord Buddha said, guṇḍumīcche. They don't have time to do gokpa.

[Speaker 2]
They don't have time to do anything.

[Speaker 1]
So they weren't in a gokpa meditation. So they weren't focused on, they weren't in a meditation that was gokpa. So they weren't in a yāndāpīṭhāra.

The object of their meditation wasn't the ultimate end. So the object of their meditation is not special. Keśintrupa nyepe tenpa dhārge ke gompa gyalwa yinme.

Keśintrupa means the wise one, the realized one, the same, the one beyond all. Keśintrupa nyepe tenpa dhārge must have been wrong. Now, in Sera Mey, then you're like, you're like, what do you call it?

You're like disgraced. Because he said so. Okay, got it?

So it can be frustrating if you're in Sera May and they say, oh, you have contradicted the great Keśintrupa nyepe tenpa dhārge. Then you're like, yeah, I am. They say, no, you can't do that.

Yeah, I don't know, it's a question. We'll do it next week. Alright.

Anyway, they're pretty fast, apparently. How fast are they, I'm not sure. Anyway.

So how can we summarize this class in a single sentence? No, apparently there's some people who get to a stage where they can go into an emptiness or close to emptiness within an instant. On, at will, on demand, okay?

Something that we can't do for 50 years or something. Okay? So that would be outshining the rest of us as far as their mental capacity.

If they're able to go beyond duality at will in an instant, at any time they want to. So that would be better. So just go home with that.

That's the bottom line, yeah. Do they still see deceptive reality? To me, the absence of negative thoughts in someone's mind is still a deceptive reality.

It's not emptiness, okay? As you said, it's the absence of something that did exist. And it's like the absence of elements in this room, you can see that.

That's deceptive reality. It's not ultimate reality. Okay?

So apparently, in my mind, they're not talking about ultimate reality. But would that cause duality to subside? Just to focus on how someone else had gotten rid of their mental...

That's a question you have to ask. Do it in the debate ground. Okay.

Good night.