Вступление на срединный путь (текущий курс, Аризона), занятие 64

[Speaker 1]
Okay, welcome back to Hogwarts. I feel like Dumbledore. So he's got more hair than I do.

But anyway, when I think about this book, I think about Ken Rinpoche and when he taught it to us. And it took about, I don't know, it took about ten years maybe. And it's a pleasant memory.

He would teach it and then a lot of parts he wouldn't explain much. Like he would just say, you figure it out. And then we would, there were about ten students or fifteen.

And then he taught it like once a week in the evening. And then I remember he would have everyone go and drink tea afterwards and Tibetan tea. And then while we're making it, they're arguing about what the book said.

And I think that's where we learned it, was over making tea and arguing about it. And we had all the things that you probably have. We were all jealous of each other.

We were all trying to get more attention from Ken Rinpoche. We were all trying to look smart in class. We were all making mistakes in class and feeling bad because then other people thought we were stupid.

I don't know if you have all those thoughts, but that's what we did. And then I remember I used to take this book. I had one copy.

It was handwritten in the Baxao refugee camp. They couldn't afford ink, so they used cow's urine and charcoal. And they wrote it out by hand.

So I had a copy. And I used to try to read it. I had some time before I went to bed.

And this particular text would always put me to sleep. So I just, you know, if you're in the class and you can't understand the Tibetan or the philosophy, but you have insomnia, you could just use it for that. But in the monastery they say you should go to classes that are over your head.

There's a tradition to go to classes that are over your head. So, like I went to debate ground. My first debating partner ever, the first five minutes in the debate ground, they put me up with Gyumei Kense Rinpoche, who's now Gyumei Kense Rinpoche, who's now second in line to Tsongkhapa's throne.

And, you know, that was a little over my head. And that's the way, in the monastery they say learning is done on a deeper level than just understanding. So, on one hand, if you're new or you're not familiar with Tibetan or things like that, then just come.

And it's not like a Western class. It's not like you learn something and you put the book away. It's not like geometry and you learn it and you put the book away.

It's not like that. There's a blessing pouring through the book from 2,000 years of unbroken lineage. So, just come.

Grab what you can. Learn what you can. You know?

Nobody understands everything in this book, okay? It's not possible, okay? But this book is about seeing emptiness directly.

And that's the most important thing you could do in your life. The most important thing you could do with your life. So, just to be here, to be the one in a million people who is sitting here, means you're doing something right.

Yeah. And just hang in there. I didn't understand most of it the first time I heard it.

And then I heard it again, and then I heard it again. So, do that. Those of you who are getting better with your Tibetan, then you should be watching how the translation goes.

Don't space out, you know? Like, struggle with phrases you don't know and see how they are translated. And then we're asking people to do practice translations.

And then, so the more advanced students are going to be getting an assignment to do a paragraph. And then do it well. Work on it hard.

I kind of designed those paragraphs so that they would take you like an hour or two or something like that. And that you wouldn't, you know, you could reasonably do it during the term when you're so busy with other things. So, work hard on it.

And then my dream is that your paragraph becomes part of the finished translation, which is a big honor, you know? It's the first time this book has ever been rendered into English, or any language besides Tibetan. So, do your work hard and enjoy it and have a good time.

And I kind of decided in my mind not to get stressed about trying to finish. So, I thought just to kind of relax a little bit. And where we're not sure about something, maybe we'll go searching.

And that takes a lot longer, but, you know, that's okay. Maybe ten years more or something, okay? But that's all right.

Okay, so we'll start. And we all recited together, do the best you can. You won't do it well.

And it will get better, you know? Everyone who translates, everyone who debates, everyone who is meditating on these things, they started out the way you are right now. And we're all the same, right?

So... Okay. I don't...

Alistair, do I have these? Do you think I have these? Do you think I have all these people's work, translation stuff?

[Speaker 2]
Yes, you should. You should have seen them in my degrees last time.

[Speaker 1]
Yeah?

[Speaker 2]
Okay, let's see.

[Speaker 1]
Okay, I think this is all from last time. Is it that?

[Speaker 2]
Oh.

[Speaker 1]
Maybe it's this one? No. Oh, yeah.

Wow. Oh, that's Rob Hall. No, that could be Rob Haggerty.

Yes. Okay. In that case...

Ooh. Ooh. Okay.

We're gonna... This is Rob Haggerty's work. I guess it was like 10 years ago.

I don't... You probably don't remember it. Anyway.

Let's read this paragraph together. Okay? So, just do your best.

Make some kind of noise. A seat will be planted. Okay?

One, two, three. Sil, ki, nü, nü, sa, mi, nü. Okay, good.

Tsepo Powa. Let's say, Shenlu Gapa means... No, let's go back.

Every monastery textbook is written in a debate style. And I think it's one of the greatest achievements in world literature. I mean, one day it will be recognized as a great achievement in pedagogical literature, educational literature.

So, all subjects in a monastic textbook are presented in the form of a debate. But it's a very beautiful debate. It has three stages.

The first stage is called Shenlu Gapa. Say, Shenlu. Shenlu.

Gapa. Gapa. Shenlu.

Shenlu. Gapa. Gapa.

Shenlu means... Yeah, what the other guy thinks. Their other system.

Shenlu. Gapa. It means to like deny it, or to stop it, or to refute it, something like that.

Shenlu Gapa. So first, the other guy gets to come up. Another person gets to come up who's not of our school.

And they come up and make a stupid statement. Oh, the sky is green. They say like, the sky is green.

Then we Gapa what they say. We struggle. We fight against what they say.

After that's all done, then we give Ranguk Shakpa. Say, Ranguk. Ranguk.

Shakpa. Shakpa. What's Ranguk Shakpa?

Then we set forth Shakpa. We set forth our own position. That's all that a normal western textbook would do.

You see? Ranguk Shakpa. They would just say, the sky is blue because of certain chemicals.

You know like that? They wouldn't have another guy come up first and say the sky is green and give a good argument why the sky is green. You see what I mean?

So, Ranguk Shakpa is very straightforward. There's no discussion. It's just us saying, here's the definition, here's the divisions, here's the types, here's the...

Okay? Like that. Then the third part is called, say, Tsopa.

Tsopa. Pohon. Pohon.

That's what we have here in the first line. Say, Tsopa. Tsopa.

Pohon. Pohon. Tsopa means, rebuttal.

Okay? The guy comes back. It's such a nice system.

You see? First he says the sky is green. Then we prove why the sky is not green.

Then we say the sky is blue. But then he gets to come back and say, no, you're wrong. The sky really is green.

You see? He gets a chance to come back, which is very, very fair in a way. You see?

So he gets a chance to come back and try to fight against what we said. Okay? So there's three stages.

Tsopa Pohon. Say, Tsopa. Tsopa.

Pohon. Pohon. So we're on the third stage now of a certain discussion.

This discussion is, why do bodhisattvas who have seen emptiness suddenly outshine people on a lower path who have already achieved nirvana? Okay? So what's nirvana?

Permanent end of your own bad thoughts. Permanent end of your own bad thoughts. There are people who are not on a path of compassion, but who have ended their own bad thoughts forever.

[Speaker 2]
Okay?

[Speaker 1]
So they're pretty cool people. They've achieved nirvana. But here's this other guy.

He hasn't achieved nirvana yet, necessarily. But he's a bodhisattva and he sees emptiness directly. This whole section is explaining why a person with high compassion who has seen emptiness directly is superior, infinitely superior, to even a person who has seen, who has achieved nirvana and who has seen emptiness long before that.

[Speaker 2]
Okay?

[Speaker 1]
But they're not on a path of compassion. Okay? Got it?

That's what this whole section has been. Hmm... Satsvapamala.

Kacig... Let's see. Yeah, that's good.

Kacignare. Now someone may make the following claim. That he did right.

Okay? Kacignare. Kacig...

Ka means what? Mouth. Or space.

They're related. They're both apertures. Okay?

Really, namkara and ka are related. Even in Sanskrit, why? Ka.

It's ka. Kecchari. Kecchari.

Acting in the sky. Kecchari. Okay?

So it's pretty much universal. Kacignare means somebody's mouth says. It means some guy comes up and says something.

The next thing is always wrong. The statement is always wrong. Kacignare is always followed by a statement which is wrong.

But sometimes it's very subtly wrong. Okay? So the trick is can we prove him wrong?

Oftentimes in the monastery the great Geshes will come up. We had a day, one time in Australia we did this game. Geshe Tipten Tenzin.

He got up and he said something wrong. Just to see if the younger Geshe could disprove him. See what I mean?

So it's not necessarily a fool. It might be someone testing a younger, a younger debater. So he says Kacignare.

Dundaba is same gate. Hmm... Rob said ultimate reality which is correct.

Okay, dundaba means ultimate.

[Speaker 2]
Okay?

[Speaker 1]
It could be anything though. It doesn't have to... Dundaba demba is ultimate reality.

But dundaba just means ultimate. Same gate he said to generate the wish.

[Speaker 2]
Okay?

[Speaker 1]
What wish? Yeah, meaning normally bodhicitta. But what's ultimate bodhicitta?

Yeah, the direct perception of emptiness. Okay? Dundaba is same gate.

Hmm... Kimmatak. Yeah, matak.

Where did you get all this? Anyway, don't tell me. Matak means...

Matak means just after that. Matakbang. Kimmatak.

You have to learn that word. Say matak. Matak means just the next moment.

Right after that. Just the greater. Just after he...

he or she... goes into the state of the direct perception of emptiness. Just after that.

Matakbang. Changsem. He says wish for enlightenment.

But this changsem is abbreviation for changju sembang. What's that? Bodhisattva.

Okay? Changsem is abbreviation for bodhisattva. He, by that bodhisattva, rangyu gyu.

What's gyu? Yeah, gyu means a mind stream. Like the sutra of a brahman is a gyu also.

The stream is a gyu. Because it's a continuum. Rangyu means in his mind.

In his or her being. Rangyu gyu. There.

Come on. If something is bodhichitta, it must be Mahayana bodhichitta. Good.

Are you telling me it's not necessarily the case that if something is bodhichitta, it's a bodhichitta of the Mahayana. Good. So give me a counter example.

Show me something which is a bodhichitta, but which is not a bodhisattva's bodhichitta. Yeah. Okay?

People on a lower path, they are aspiring to Buddhahood, but a lower Buddhahood. You see? They are aspiring to a changju, a bodhi, but to a lower bodhi.

Okay? Like that. Good.

So we have to say techam samkhye. We have to say Mahayana bodhichitta. All right?

Techam samkhye. Dham. And what's nyingje chenpo?

Great compassion. What's nying? Par.

What's je? What's the word for the lord of stones? Dorje.

By the way, that's the only case in which the R is pronounced in the whole Tibetan language. It's with diamond. Dorje.

Okay? I think. Nyingje chenpo.

Te nyi kyi, by those two, the great compassion and the bodhichitta. Nyen rang. Listeners and self-made Buddhas and understood what?

When we say nyen rang, nyen thöd dang rang sam kye, listeners and self-made Buddhas, in this context, what are we assuming? Yeah, who have reached nirvana, who are already arhats. Okay?

I mean, that's a big deal. To be better than them, to outshine them is something.

[Speaker 2]
Okay?

[Speaker 1]
All right? Nyen rang sam kye, sam kye nunpa, they outshine. Then he says, nyu sam mi nyu.

Nyu sam mi nyu. What's nyu pa? Nyu.

To be able to. So when you say nyu sam mi nyu, say nyu sam, nyu sam, mi nyu, mi nyu. It's a nice umlauted U.

Okay? Nyu sam, nyu sam, mi nyu, mi nyu. Do they or don't they?

Can they or can't they? Okay? And you hear it in Tibetan, you don't say or, you say, nyu sam, mi nyu.

You stretch out the sam. One more time. Nyu sam, mi nyu.

Okay? Do they outshine them, or they don't outshine them? Nyu sam, mi nyu.

Okay? So we'll take that much. We're gonna cut that part.

If it's a long, if it's a long kacig, I think it's good to indent it. Because otherwise it gets a little confusing. So, and then sometimes it's good to phrase it as a chöchen.

You know? Consider it, if the sentence is gonna go on too long, then separate the subject out and say, you know, let's talk about, consider a bodhisattva who has just been able to, I don't like generate. Do you have any other suggestions?

Generate to me, I always make fun of Kristi, like, it sounds like an electrical thing, you know, I see some guy, we're going, just been able to, something bodhisattva, bodhicitta. Give birth to it. Yeah, give birth is nice.

Just been able to give birth to ultimate form of the wish or memory. Consider it, yeah. Do the, there I like small lowercase buddha, because they're not really buddha.

But I object to, personally I don't think it's, it doesn't sound, how do you say? It sounds impolite to me to not capitalize it when you're referring to a fully enlightened buddha. Anyway.

I'll try in the listeners and self-made buddhas. Then what am I going to write? Or not.

Nice. Nice. Yeah, Oh.

Okay. Okay, let's read this together. One, two, three.

Okay, LAM BA DANG GAL RE SHU Okay. Your claps are getting better. Question is, is that a Mahinga?

Okay. MI NA MI DZU BA. Yeah, if they do, what?

Outshine. Who outshines? who just start seeing emptiness there.

Just the moment after they start to see emptiness there. Do they outshine the Nirvana-ers of the lower track? Then we say, yeah, they do.

Nyūna, he says, oh, Nyūna, if you say they do, mi te. What's mi te? That's wrong.

That's not correct. Te means correct. Mi te means wrong.

That's wrong. Why te? Because te gyūla, what?

In their stream, or in their mind, or in their, okay? Te ni. Yeah, they don't have those two.

What? What? They don't have bodhicitta, and they don't have great compassion.

They don't have Mahayana bodhicitta, and they don't have great compassion. Who? A bodhisattva who just started seeing emptiness directly.

Come on. Are they a bodhisattva? Are they a bodhisattva?

Yeah, he said, Changsen. So there's a bodhisattva without bodhicitta? I mean, isn't bodhicitta what makes a person a bodhisattva?

Come on. So, and if they have bodhisattva, they must have great compassion. I mean, because that's a cause for bodhicitta, right?

But he says, ke lam, which means what? Ke lam, ke len. Huh?

Yeah, you already accepted that. Ka means what? Mouth, we just had that.

Ke means with your mouth. Lenpa, and here you see a past tense, manpa. Means, lenpa means what?

Like kevalenpa, to take a birth. Len means to take. Dong len is a practice you may have heard of.

Ke len means you accepted it with your mouth. You took it with your mouth. And that's an idiom for, you already agreed to that.

Ke len, you already agreed to that. Dangal, ngal means what? Ngal, say ngal.

Ngal. Prenatal, ngal. Ngal means what?

If you say gal, what does it mean? If you say gal, what does it mean? If you say kel, what does it mean?

If you say kel, what does it mean? Kelpa means good luck, virtue. Kelpa means, see, listen, kel.

Kel. Kel. Kel.

Kel. Ngal.

[Speaker 2]
Ngal.

[Speaker 1]
You gotta learn these five. You gotta learn these five. We'll do it one more time.

Kel. Kel. Kel.

Kel.

[Speaker 2]
Kel.

[Speaker 1]
Kel. Ngal.

[Speaker 2]
Ngal.

[Speaker 1]
There's five K sounds in Tibetan. You gotta learn them. Otherwise, you're just standing up to somebody, you'll say, you wanna say galwa, ngalwa, and you'll say galwa, which means, instead of saying you've contradicted yourself, you say you knocked yourself unconscious.

Alright? Like that. The Tibetans will smile and then, they're like, they know you're trying to say something and they're trying to figure out desperately, like they're smiling and they're nodding and they're trying to figure out, what's he, you know, which of the four K's is he trying to say?

[Speaker 2]
You know?

[Speaker 1]
So don't put them through that. Kel. Kel.

First column, right? Never changes. It never gets anything else.

Kel. Second column, kel. Kel.

Kel means alone. Kel. Kel.

Third column with nothing on it, means kelte, means if.

[Speaker 2]
Okay?

[Speaker 1]
Gal. Gal. To go unconscious.

Ngal. Ngal. To contradict yourself.

Which one did he say here?

[Speaker 2]
Ngal.

[Speaker 1]
Yeah, ngal, okay? You're contradicting what you just agreed to. What I just agreed to.

What does he claim I agreed to? What is he claiming I agreed to? That someone who's a bodhisattva, who's just started to see emptiness directly, doesn't have bodhichitta anymore?

Doesn't have great compassion anymore? Wait, did I agree? Did I say that?

What would you say here if he said, yin be yin be yin che, because you agreed to it, yin be yin be yin che. What would you say? He said, Dhamma agreed.

No, I didn't agree to that. What are you talking about? Okay?

Okay. So, let's translate it. If you...

God, stop this ugly font. Sorry. If you claim, if you say that they do outshine you, then you contradict your earlier position that this bodhisattva no longer possesses those two in their mindscape.

What's the goal of debate? I mean, here. Hang on.

Yeah. I mean, ultimately in a debate, where would you like to... In a chess match, where would you like to get the guy?

Yeah, where he can't go either way. You see what I mean? So, in a good debate, if you're a good debater, like if you're Christy convincing me why I can't have ice cream tonight, you'll set forth two choices and then both of them will lead to a dead end.

You see what I mean? Like that. Okay?

So, you know, if it's Friday, if it's the sixth Friday of the month, or if we have bubblegum flavor. So, like... Two dead ends.

Okay. Let's read this together. It's true.

Okay. Mi nu na? Mi nu na?

Yeah, if you say they don't outshine them. Do you have a question? It's a way of saying meh.

They don't have. Okay. There is no implicit word that says no longer.

That's the... You don't really get the debate unless you say that. You see?

Right?

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, because they must have had it if they were already a bodhisattva going into the direct perception. You see what I mean? So, that makes the translation more powerful, actually.

It's a... It makes it more powerful. Because the...

The point of the debate is that they had it, and now suddenly they don't have it. You know? So sometimes you have to clarify that.

Okay. And you can only clarify that after much study. And then your translations get better as you get older.

Until you get... See, now I'm in this, not to drop. Okay.

Me nu na mi te te means... If you say they don't outshine them, then that's mi te. Yeah, that's wrong.

Then you're wrong. Because you Where will I take the verb? You have to go through a whole paragraph to the end of the paragraph to find the verb.

Where's the verb? What's the verb? Who said gao?

Say ngao.

[Speaker 2]
Ngao. Ngao. Ngao.

[Speaker 1]
Good. Because... Then you're wrong because you contradict...

Because you then contradict. statements. The following statements.

And then he's going to list five different statements. Okay. He's going to list five different statements from sutras or important works where somebody said what?

Think about it. If you say they don't outshine them, then you contradict these books which say they do outshine them. So these books this helps in the translation.

You see? As a translator of Tibetan, you are translating more accurately by anticipating what the guy must be saying. Okay?

So you don't have to break your head over the grammar and the words. You know? Stop here and think.

It's hard. Because translators want to translate. You know?

Yeah. No, really. It's hard to stop.

I used to... I have a system. I...

On day one, I read what I translated the day before and I read what I'm going to translate the next day and today. And then the next day, I read what I translated the day before. I read what I'm translating today and I read what I'm going to translate tomorrow.

And then you go like that every day. You see what I mean? So you're like...

You've heard it twice before you translate it like that. So stop here and think what must those quotations say? What must the five quotations say?

Yeah, that they do outshine it. Because I'm going to contradict those. If I say they...

don't outshine it. Okay. Alright, here we go.

Question B. I think we may have already had these. All these quotations.

How would I check? As a translator, this is the nice thing about a PC. You know?

I mean, since PCs were invented, much easier. Make a mark where you are. Three dollar signs are not going to occur in the Tibetan text.

Hopefully. Unless they're doing a carbon management books already. Carving them.

I don't know. But... Make three dollar...

I make three dollar signs. Then I look at the first quotation. Jampa Namta, right?

Then I go back to the beginning of the text. And I see if... Did we ever have a...

a quotation from Jampa Namta? And here... See, you save yourself trouble.

As the life story of Maitreya puts it. Okay. What's he say...

You got to give me the text. What's he say? Now, in this...

Where we are... Where we are today. Anybody still got that?

Jampa Namta, right? What's it say after that? Say again?

Jampa Namta, right? Don't look up. Oh, is it...

Kapsu. Now tell me what comes next. Rinpo Marumba.

Right? That's right here. Okay, that starts right here.

We had it way back. We had it long before. Sem ke ne Rinpo Marumba.

So... This is very important as a translator. You must maintain a continuity between what came before and what comes after.

Right? You can't go translating this line differently than you did 10 pages before. Or 50 pages before.

Your work gets very weak then. People can't follow the train of the Tibetan anymore. So, it's your responsibility in the back of your head.

I think we had Jampa Namta before. And then you store that. And then you go back and you try to find the exact words you used.

Right? And then you repeat them here. And it helps the reader.

You know, subconsciously the reader also remembers something came before. So... Rinpo Marumba.

Sem ke ne Rinpo Marumba. And... Let's say a spiritual warrior who has said this Rinpo Marumba.

Okay? Then what do you do? Cock it.

Go looking for three dollar signs. Okay? And then you insert it here.

The... What's it called? The something on my chair?

Last time. Domba Kapsu means the first reference from the Sutra where it talks about where it mentions Then what do you do? Paste.

Okay? Where it mentions a spiritual warrior who has had a wish for enlightenment for only a short time. The...

And then what does it say? Cang chok gi sen dang nin chen wong gi she dang Where's that from? He says the bodhicitta and great compassion.

By the power of bodhicitta and great compassion. Who said that? He doesn't say where it's from.

When they don't say where it's from, it's often from the one they just mentioned. Okay? How could we check that?

Yeah. Three... Three dollar signs.

See a piece that you remember. Je wong gi Okay? Let's just check.

We found the quotation. And it's in that same quotation. Okay?

By the power of their wish and compassion. Is that all he says in our current context? Does it say just sen kye dang nin je wong gi?

That's all it says? Yeah. So you sliced out that piece.

And then you go looking for three dollar signs. Then you say as well as Okay? So we have two quotations finished.

Now we go to the third one. Do chi me kap su The... The latter sutra reference.

Where it says... What? Do chi me kap su Sem dang po kye pe Sem dang po kye pe means what?

By having kye pa the first sem. Right? State of mind.

By having given birth to the first state of mind. What first state of mind? We don't know that.

What do we do? What do we do? It's good.

You're getting tired already.

[Speaker 2]
Three dollar signs.

[Speaker 1]
Go back and look for it. Sem dang po. We'll go look for sem dang po.

This is a way to make your translations like perfectly accurate. Okay? And consistent.

A lot of times translations are are frustrating or they're poor because the person doesn't maintain a consistency in their own work from one month to another. And these works take so long to translate maybe 5, 10 years that often times the the language at the beginning doesn't match the language in the middle and then it's frustrating for the reader. So sem dang po kye pa.

Yeah, take another one. What do we do? How did we translate it?

Yeah. Just reached the wish for enlightenment. That's all.

What do we do now? Go back and look for your three dollar sign. Is this boring for you?

Sem kye tongpo shivit. And the what's that chupa? The ten levels.

Where it mentions. Then what are we going to go looking for? Sem kye ma tak tu.

I'll look for tak tu ha. Tak tu ha. This is going to be in pieces, okay?

And we'll talk about it. So let's go look for Yeah. This one?

Oh yeah, okay. We'll fix that. We forgot to put the three dollar sign.

That's suicide. How about tak tu ha? Okay.

This one we have to cut. Where it mentions the instant after they But what's in black right now? What's in black right now?

Yeah. What's it say? The moment after they reached the wish for enlightenment they do outshine.

So if we say they don't outshine them are we contradicting this book? Yes. So who's right?

Kacig or us? Right now Kacig is right. Because we are contradicting that book.

If we say they don't outshine them. Right? Okay.

No, he said ma nu na. If you say they don't outshine them. That's how he started, right?

He's giving us the diamond dealer choice. Two bad choices. I honor him.

The instant after they reached the wish for enlightenment Okay. Do we have five now? One Two Three I guess it's only four.

One Two Three Four Yeah, it's only four. Sorry. Okay.

So you not only contradict one holy book. You contradict four different references in different holy books. Okay?

That's what we have to do. That's what he said. Alright.

Oh, here's the fifth one. I think I just cut it off because it was getting too long. Let's read it together.

One Two Three One Two Three Six Seven Eight Nine 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 33 34 35 36 And furthermore, you are wrong because the statement that begins with from this point on because of what they obtained is referring because the wish for enlightenment mentioned in the statement that begins with is referring to Dandabhisikhi. Yeah. It's referring to the ultimate.

Okay? So let's let it go. Let's see what Ted Lye has to say.

I mean, we'll come back to it. But basically what he's saying is what? Uh Yeah.

Does a Bodhisattva who just started seeing emptiness directly outshine lower people who have already achieved people without compassion who have achieved Nirvana? If you say yes, you're wrong because how could they outshine? Why could they outshine?

I'll give you a I'll give you a debate. Do they outshine them by the state of their mental faculty or do they outshine them by virtue of their new family? Yeah, their new family.

And what family would that be? So, when they first become a Bodhisattva they already outshine them. So there's no reason to say after this is the emptiness they outshine them.

So there's no reason to say after this is the emptiness they outshine them by virtue of their family. No, you're right. You're actually right.

You should stick to your guns. Never give up. Yeah, that's what I said.

Uh, you're right. You're actually right. But anyway, they outshine them by virtue of a new family kind of a new family in two ways really.

They're a Bodhisattva emptiness seer family. You see what I mean? That's the thing.

Do they outshine them by virtue of some special mechanism of their lives? Does a prince who is just born into a king's family outshine them even the elder ministers of the king? Why?

By virtue of his family. Does a newborn child of a king outshine the senior ministers of the king by virtue of his cleverness? I'd say no.

But then I'd say no. Normally ministers are pretty clever. I'd say no.

But at some point will he outshine them by virtue of his mental strength? It's the quickness of his mind. I'll give you a clue.

The prince. The prince or princess. Yeah, yeah.

Later they will, right? I mean, hopefully later their skills in diplomacy will outshine even the senior ministers' skills. But that comes later at the what level?

[Speaker 2]
A bit.

[Speaker 1]
Huh? Silent level. Rinpoche was on.

Yeah, Rinpoche was on. Okay. Why?

No, but what are they capable of doing then? They can go in and out of an emptiness meditation in the smallest second amount of time there is. In and out.

The smallest amount of time which an action can be performed they can go in and out. Right. Good.

That was a debate, right? There's a minimum instant in which you can perform an action. So really this takes three seconds, right?

It's one second in, one second there and one second out. Because it's an action. Going in is an action.

Being there is an action. Coming out is an action. It must be at least three seconds.

Three milliseconds. But in three milliseconds they can go in and out of an emptiness meditation. That's pretty sharp.

Okay. Takes us billions of years. For the first one.

Countless years. So not bad. Alright.

That's the next class. Talk to her. Okay.

We're going to get something like that tonight actually. Okay, so they do outshine them by virtue of their family. So they're special.

But, how can they belong to Bodhisattva family if they don't have bodhichitta? They lost their bodhichitta and lost their compassion. Who said they lost their bodhichitta and lost their compassion?

We must, we must have. Apparently we said that. Apparently at some point we said that.

Let's see if we said that. This is a really, really beautiful section. You will learn a lot about the nature of enlightenment in this section.

It's about the final moments before you become enlightened. What's going on in the final moments. Okay.

We're going to pick on Ted Lemon. Let's see. I like to pick on people.

Okay. Oh my god.

[Speaker 2]
Good story.

[Speaker 1]
Are we in 16 point? I think so. Let's everybody put their stuff in 16 point Palatino Manifold.

Save me some time. Alright. Did anybody bring you know like COOKIES?

Don't tell Christie. That was last semester. That's when I found my healthy food kit.

[Speaker 2]
Here you go. What is it? It's delicious.

[Speaker 1]
I want you to know something that you don't identify first.

[Speaker 2]
It's really good.

[Speaker 1]
Algae. It looks like that glass of tea I left in the car in the summer.

[Speaker 2]
Oh my god.

[Speaker 1]
Pass around.

[Speaker 2]
Just kidding.

[Speaker 1]
Just start passing around. People have We're trying to get you a Bachak in your mind for eating healthily. Alright.

So we're going to continue to torture you. 1, 2, 3. Are you going to go up or down?

If you go up it means you've been arguing that for a long time now. You know, I told you a million times. It is.

It is. If you haven't been saying that over and over already which he has not, you would go down. Say, See you don't know which one it is.

only from the context. It's not something he's been trying to convince the guy up yet. So it's not going to be, YOLO POW?

I told you, yeah, I keep telling you. It's not there, OK? YOLO POW.

Are you seeing? Are you seeing? OK?

Say YOLO POW.

[Speaker 2]
YOLO POW.

[Speaker 1]
YOLO POW. OK, keep going. TEK CHEN TONG LAM PAR CHE ME LAM PE GYU LA TEK CHEN SEM KYE YUE WEI SHI OK.

Oh, that's better. Hard choice.

[Speaker 2]
Hard choice.

[Speaker 1]
OK. OK, so YOLO POW would always start out like, are you saying that, you know, are you saying that, what do you say, that there is a, that's good, Ted. Wish for enlightenment of the greater way in the mind stream of a person.

Say CHANG SEM GYUN TA WA. CHANG SEM GYUN TA WA. GYUN TA WA is a technical term that you don't know yet.

You know, GYUN TA WA. What's GYUN? Same as GYU, stream.

It's a stream, GYUN. GYUN and GYU are the same. Say GYUN.

Say GYUN.

[Speaker 2]
GYUN.

[Speaker 1]
GYUN. GYUN. GYUN.

GYUN. GYUN. GYUN.

GYUN. GYUN TA WA. GYUN TA WA.

GYUN TA WA means the very last moment of the stream. The very last moment of the stream. But it's a technical term that refers to what?

A person in the final moment before enlightenment. A person is called CHANG SEM GYUN TA WA. Say CHANG SEM.

GYUN TA WA. They're at the final end of the stream. Get it?

It's a beautiful, beautiful word. I mean, everyone would like to be a... CHANG SEM GYUN TA WA.

In the next millisecond, they're a Buddha. You see? This is the millisecond before enlightenment.

This is so cool to have a book talking about what happens to you the millisecond before you get enlightenment. See? This is a CHANG SEM GYUN TA WA.

Say CHANG SEM. GYUN TA WA. I just like the word.

I like that there is such a word. You see what I mean? OK?

The guy at the last millisecond of samsara. OK? Of the stream.

OK? The guy at the... The bodhisattva at the last millisecond of the stream.

OK? Are you saying that there is a wish for enlightenment of the greater way in the mind stream of a person, of a bodhisattva, who is at the final end of the stream? Does a person who is one millisecond away from getting enlightened have bodhicitta?

[Speaker 2]
I would hope so.

[Speaker 1]
OK? All right? But are they in a direct perception of emptiness?

Yeah. Yeah. Normally, all promotion through spiritual levels is done what?

In the direct perception of emptiness, or at least in its deep state of meditation.

[Speaker 2]
OK?

[Speaker 1]
So, they are in a direct perception. It's called GYUN TE PACHI ME LAM. It's the uninterrupted path of a person who is at the final end of the stream.

The direct perception of emptiness by a person who in the next millisecond will become a Buddha. OK? I think these lollipops are going to ruin your pronunciation, but they might improve some people's pronunciation.

[Speaker 2]
OK.

[Speaker 1]
We'll see. So, would you say they have bodhicitta? Yes.

But are they in a direct perception of emptiness?

[Speaker 2]
Yes.

[Speaker 1]
Is bodhicitta as love, as a compassion type of bodhicitta? Is that a deceptive state of mind or an ultimate state of mind? It's deceptive.

So, they are having a deceptive state of mind and an ultimate state of mind at the same moment?

[Speaker 2]
No.

[Speaker 1]
OK. This is where it's going. Are you saying that there is a wish for enlightenment in the mind of a person who is about to get enlightened?

And the guy says, what does he say when we say Tao? You are Tao. What's he say?

He's got any equipment at all.

[Speaker 2]
You are Tao.

[Speaker 1]
You are Tao. What's he say? Come on.

Qiqiu. Why the hell he said that? I didn't say that.

Are you telling me that a guy at the last moment, I mean, just before enlightenment has bodhicitta, he says, I was? Why do you say that? Because there is a wish of the greater way in the mind stream of a person who is on the uninterrupted path.

Inside the path of seeing of the greater way. Let's go back. Do you think Kacik, do you think the other guy would say that the person, the bodhisattva who just started seeing emptiness directly outshines the lower track people or not?

What do you think he would say? He'd say that outshines them. That's his point, right?

Then we say to him, why? And he would say, well, I guess it's because this guy is not only seeing emptiness, he also has bodhicitta. Right?

He would say that. So we say, oh, well then I guess a guy who's just about to get enlightened has bodhicitta too. He said, yeah, of course.

Yeah, because if he says, chi chi, what can we say? Well, because you said it about the guy on the path of seeing. Okay, I'll say it again.

Oh, according to you, a guy who's just about to get enlightened, who's in the direct perception of emptiness, he must have bodhicitta, right? Because if he says, why did you say that? We'll say what?

Well, you said he had to have it when he's in the path of seeing. Because he's got to outshine him for some reason. Right?

Okay? So now we got him in a place. We got him in a place.

He's agreed that a guy who's just about to get enlightened has bodhicitta in his mind. The love type of bodhicitta, not the ultimate bodhicitta. But then he'd have to say they have both actually.

Yeah, good point. I like that pin the tail on the donkey thing. But anyway.

Okay. Okay. This is getting fun, right?

So I guess you don't need a break. One, two, three. Up or down?

Up or down? Down. Because we haven't said it already.

Which in English is the sarcastic. Are you telling me? Okay.

Okay. Keep going. This is one of the most important statements in all Buddhist scripture.

This is one of the most important statements in all Buddhist scripture. If you want to know where it came from, look at this. So do not means...

Suppose you agree. What do you agree to?

[Speaker 2]
Yeah, yeah.

[Speaker 1]
That a person who's a millisecond away from total enlightenment does have bodhicitta in their mind.

[Speaker 2]
Okay?

[Speaker 1]
And he says do. I agree. Do not.

Let's consider. If you agree, let's consider. What's the let's consider in Tibetan?

Chö Chö. Chö Chö. Okay?

Say it. Let's say it. Semde Chö Chö.

Semde Chö Chö. Let's talk about bodhicitta. Chokkoli Chö Chö.

Chokkoli Chö Chö. Take chocolate. Like that.

It's like you're taking an example. Let's talk about this chocolate. Okay.

Do not. Let's consider. What?

The wish for enlightenment. For the enlightenment of the great way. That's present in this person's mental stream.

Right? Let's consider. Are you saying that it's a shepa?

Just a shepa. Not a sheda or a yishi. Just a shepa.

Are you saying that it's a state of mind? Which is lepa. Say lepa.

This baslad is a high tone. Okay? Say lepa.

Lepa. If you don't make it strong, it becomes le, which means karma. Okay?

You say le. Say le. Le.

Lepa. Lepa means infected. Polluted.

Okay? Infected. Are you saying that it's a state of mind, which is infected by the bacha?

By the mental seed. By a mental seed. For a denzen?

For holding things as existing in truth. As existing in truth? As existing truly?

Which one? I will say in truth. Where are we so far?

Stay with the ideas. Don't worry so much about the words. Stay with the ideas.

Are you saying it's bodhichitta's mind? Are you saying it has a state of mind, which is polluted by holding things as self-existent? He's about to achieve enlightenment.

Are you saying his mind is polluted by the seeds for holding things as self-existent? In the final moment? He's in the direct perception of happiness.

Is a person on a lower nirvana, is their mind polluted by seeds for seeing things as self-existent? Ah, that's another story.

[Speaker 2]
Okay, here we go.

[Speaker 1]
And here's the most important part. Let's work backwards from the bottom. If you hear this, you'll probably get enlightened in this life, okay?

So hang in there and don't chew too loud. Are you saying that's a state of mind which is affected by a mental? By a mental?

See? For holding things as existing in truth? Because it is.

He said chitir, by the way, right? Every sentence has an understood response between it, right? Because it is a śepa, verbal feel.

A state of mind. Good. A state of mind of a lopa.

As a... Yeah, of a person who is still learning. Which is a code word for what?

A person who is still learning is a code word for what? Anyone who is not a buddha yet. Anyone who is not a buddha is still learning.

So it's either a lopa or a milopa, if you're sensuous. Okay? Alright.

Because it is a state of mind of a person who is still learning, which is not Yeshe? It is not... Yeshe means what?

[Speaker 2]
The wisdom.

[Speaker 1]
The wisdom. Which lopa Okay. Realizes.

I'm gonna say meditative, okay? Meditative wisdom. Which directly perceives what?

Emptiness. What can you... What can you learn from the last sentence?

Last two sentences. Any state of mind of a person who is not a buddha and who is not in the direct perception of emptiness is infected. Is mistaken.

This is like... This is a radical statement. You have never had a correct perception in your entire life.

Never. Okay? It is what the last two sentences say.

You've never. You never have. It's like unbelievable.

They don't... They don't have. They don't have.

You see? It's unbelievable. Yeah, even after you come out you don't have it.

You see? It's amazing. It's like...

What is it you don't have? That's the whole point. You haven't had a correct perception of anything.

Like you say, did you see us drive up in the van? And you say, yeah. And they say, no, you're wrong.

[Speaker 2]
Okay.

[Speaker 1]
Did I just eat a chocolate? And you say, and they say, no, I didn't. That's a little tricky.

Yeah, that might be... But... No, I think they would say that.

Anyway, this is crucial. This part of the debate is crucial. According to the other guy, does the guy who is just about to achieve enlightenment have bodhichitta in his mind?

The compassion kind of bodhichitta. Right? Is that person not yet enlightened?

Is his compassionate state of mind a state of mind? Is that state of mind the direct perception of emptiness? So it's infected.

So it's infected. That's all. That's all.

So his thinking is infected. That's so radical. Okay?

Alright? So now what's the other guy going to say? Are you telling me that a guy who is just about to get enlightened has an infected state of mind?

What do you think he would say? I mean, what would Michael Brennan say? Where would he go?

Where would he go? Yeah. He could try to dispute that he wasn't in the direct perception of emptiness.

What's another way he could go? It's what Michael said. Makhya.

Makhya. Just because he's not seeing emptiness directly doesn't mean his mind is infected. Okay?

That's the way he's going to go. That's the way this guy is going to go. The khatig is going to go that way.

I disagree with you. I think you can have a state of mind which is not infected and not... and not have that state of mind be the direct perception of emptiness.

He's going to go that way. He's going to say Makhya. If you can't beat him, do Makhya.

If you can't say Tamadrup, say Makhya. Then he'll give you like... you can buy ten more minutes before you get wiped out.

Okay? Okay. One, two, three.

One, sum, ve, sum. It is so necessarily. Because great commentary says has those lines that include.

Why did I say has those lines that include? Shesom. Shesom.

Nice. Shesom. Nice.

Okay? Because way at the end he says dot, dot, dot. Okay?

Alright. Thich Nhat Hanh, I think, Jetsun Kapa's commentary on... There's lots of Thich Nhat Hanh's.

But I think he's talking about Jetsun Kapa's commentary on the Prajnaparamita. But I'm not sure. You'd have to check.

And by the way, Thich, Thich is an illegal word in Tibetan because... No, but why is it illegal in Tibetan? You can't end a syllable with ka.

It's kangadana-bama-a. Rala. It's all you can end it with is kangadana-bama-a.

Okay? You can't end a word with ka. But you can if it's a split, if it's an old Sanskrit word.

What's the old Sanskrit word? Thicca. Say thicca.

Thicca. Like Prajnaparamita. Thicca.

Okay? It just means commentary. Okay?

[Speaker 2]
Is that celery?

[Speaker 1]
Celery?

[Speaker 2]
Celery, kale.

[Speaker 1]
Celery, kale. Apple juice. Apple juice.

[Speaker 2]
You like apple juice. Okay.

[Speaker 1]
Okay. Everyone is trying, but it's hopeless.

[Speaker 2]
Okay.

[Speaker 1]
We'll start at the end. Me. Means what?

There is no state of mind in saṅghekī-sāma-tokpa-cuncetu that exists prior to the attainment of enlightenment, which is which is not the meditative wisdom of an Arya, of a realized being, but which is still not lehpa, lehpa, infected by the bhakta for marikpa or ignorance. Does that make sense? Sometimes I...

There is no state of mind that exists prior to the attainment of enlightenment. Which is not the meditative wisdom of an Arya, but which is still not infected by the mental state of ignorance. Okay?

[Speaker 2]
Oh, that's right. That's good.

[Speaker 1]
Which is to say, what? State it positively. State it positively.

[Speaker 2]
If you're not enlightened, you're not seeing this directly, then you are infected.

[Speaker 1]
Then you are infected, yeah. Every state of mind of a person who is not enlightened and who is not in the direct perception of emptiness is infected by the seeds of ignorance. And did he prove that?

Yeah, Lung Rik. Jampa Lung Rik. Jampa Lung Rik.

What? There's two ways to prove something. One is logic, and one is scripture.

And if you don't accept Je Tsongkhapa as an authority, then you're in the wrong class. Okay?

[Speaker 2]
All right.

[Speaker 1]
Yeah. Yeah, okay. Even Bill Gates caught that one.

[Speaker 2]
All right.

[Speaker 1]
Ooh. That's a debate ground thing. You'll have to handle that later.

Let's go a little bit more. How about we go one more... How much time I got, Miss Christy?

When did I start? Do you guys know? Anybody know?

[Speaker 2]
6.30?

[Speaker 1]
6 what? 6.20?

[Speaker 2]
Yeah, so I got 12 minutes.

[Speaker 1]
Yeah, okay. I'm gonna finish the whole debate, because I like it. Sorry.

It's a little bit, a little bit doomed. Let's go. One, two, three.

Do-na de-gyu-la-shi-du yo-bar Down or up? Yo-bar-ta. Do-be-chi.

Let's cut it. Do-na means what? Suppose then, that you agree to what?

Before the quotation. What did we say before the quotation?

[Speaker 2]
Oh, yeah.

[Speaker 1]
Are you saying his mind stream is infected? Are you saying his mind stream is infected? He said, no, no.

And we proved that it was. But then he says, what? Okay, it is infected.

So what? Okay? Yeah, he has bodhicitta.

And it's not the direct perception of emptiness. And he's not a Buddha. So yeah, it's infected.

What are you gonna do about it? Okay? Yeah, it's infected.

Suppose then that you agree. Are you saying then that there is an obstacle to shi-du? Shi-du?

[Speaker 2]
What does that mean?

[Speaker 1]
Say nyu-ndu.

[Speaker 2]
Nyu-ndu.

[Speaker 1]
Shi-du. Shi-du. Nyu-ndu.

Nyu-ndu. Shi-du. Shi-du.

Two kinds of obstacles in Buddhism. Nyu-ndu means? But what does it really mean?

An obstacle to reaching? Nirvana. Nirvana.

And shi-du is an obstacle to reaching? Omniscience. Yeah.

Are you saying then that there is an obstacle to omniscience in this person's mind state? He'll say, we'll say de gyu la shi-du ya-ta and he'll say what? Are you saying they have an obstacle to omniscience?

No, he's gotta go somewhere else. He's gotta say what? Normally he'll say chi-chu.

Well, why did you say that? I just said he's infected. I didn't say an obstacle to omniscience.

Okay, got it? First he's gonna try that. First he's gonna try that, you know?

Is his mind infected? Yeah, he's got bodhichitta. He's not a Buddha.

It's not a representation. He's infected. Oh, so he's gotta have an obstacle to omniscience.

I didn't say that. Okay? It's just like diamond dealers.

You know, they're like, I didn't say that. No, no, I didn't offer you that. Okay?

I didn't express it mainstream. Then we say, de be ye che. Why do you think I would say that?

And we say, de be ye che.

[Speaker 2]
Oh, that's a position of Buddha.

[Speaker 1]
No, just de be ye che. What's it mean? De be ye che.

Yeah, because that's what you just agreed to. You just agreed to that. Because you agreed.

He agreed to what? He just agreed they're infected. But we say, oh, so he's got an obstacle to omniscience.

He says, I didn't say that. Yeah, you did, because you said he's infected. Okay?

Now where will he go? Ma kya? Ma kya?

Okay, he's infected. I agree he's infected, but that doesn't mean what? He has an obstacle to our Buddhahood.

Okay? Right? Got it?

We say, kya. Oh, you just agreed he had an infection, so he must have an obstacle to enlightenment. He says, I didn't agree.

I agreed he had an infection, I didn't say it was an obstacle to enlightenment. Ma kya? Okay, ma kya.

All right? This is cool, because you're going to get to do what with the Tao? Go up.

Because now we're going to say, one, two, three, kya ma yu ma. Huh? Of course there's a kya ma.

Of course it's true. If what? You're infected, you have an obstacle to Buddhahood.

Of course it's... Of course... You can hear the voice?

Of course. Kya ma yu ma ta. Okay, kya ma yu ma ta.

Keep going. She gyel che pe kapsu, chik chen le, mi nam tu pe, cha nam kyang del du, che sung pe... Okay.

I'm just going to translate it. Okay. Of course, it's necessary.

So... And you all know what that means, right? If you're infected, you have an obstacle to Buddhahood.

Okay? Of course it's necessarily so. And that's true, because in the section where it explains...

Some people... A lot of people get stuck on che pe here. It's not the che pe that means cut off.

That wouldn't have a prefix letter. This che pe is a form of the verb che pe, which means to explain. Okay?

So, get that. And that's true, because in the section where it explains... What?

Siddhis, obstacles to omniscience. The great commentary further says the tendency of dualistic error is also included here. Alright?

What's that mean? What must it mean? What must it prove?

It must prove the khyabha that we just wanted to prove. Which is what? If your mind is infected by ignorance, then that must be an obstacle to enlightenment.

Yeah. Okay? Now, how it says that, and why it says that, is not our problem.

Really. Okay? I mean, you just assume that when there's a wrong look, and they quote something, and the guy doesn't come back and say, that's not what it says, then it said it.

And if you want to know why it said it, or how it said it, or why that's true, you have to go study that book. That's your only choice. Okay?

And that happens all the time. Okay? Somehow, that little sentence proves that if your mind is infected by ignorance, then that's an obstacle to omniscience.

Okay? This is the last sentence. I think.

Oh, he... Yeah, I want to do this one, and I'll just leave you with it. Okay?

We'll put the three dollar signs here. And we won't translate it, I just want to leave you with a debate. Okay?

One, two. Okay. Do not miss if you agree.

Okay? If you agree that a guy at the last moment before enlightenment can still have an obstacle to omniscience, right? Do not.

Okay, he's infected, he... What? Yeah, there is an obstacle to omniscience.

So what? Okay? So he keeps like, he keeps like, yeah, okay, so what does that prove?

What's the problem with that? He's still trying to hold on to what? The guy has bodhichitta.

The guy has bodhichitta. Okay? He must have bodhichitta.

He's got to have bodhichitta. So he'll accept any consequence. You tell me he's infected, I don't care, he's infected.

Okay, he's infected. You know, you tell me that means he has an obstacle to omniscience, I don't care. Okay, he has an obstacle to omniscience.

He's got to have bodhichitta. If he doesn't have bodhichitta, everything is crazy.

[Speaker 2]
Okay?

[Speaker 1]
Alright? That's not a bad position, it's a pretty good position, right? Otherwise it wouldn't be in the book, you see?

That's what the cool thing about this book. They're all cool problems. They're real problems.

And here's a new problem for you to worry about in the debate ground. Okay? Nyanbo means what?

The antidote. Okay? Panja means the thing that the antidote is getting rid of.

Like, aspirin is a nyanbo, and a headache is a panja. Okay? Got it?

Gangyur Gitsuki means in the way of ending. It ends what it ends. Does aspirin in the way of ending end a headache in the way of ending?

What does that mean? You see? And this is a really, really cool problem.

Okay? This is a really, really cool problem. I'll give you two choices.

Got it? Two choices. Okay?

This kind of relates to what Ian has said about the moments. Okay? Okay, there's two positions in the Abhidharma literature.

There's a Hinayan Abhidharma and there's a Mayan Abhidharma, right? Which we don't study, but it's cool. So anyway, one school says an antidote must be at its full strength in the first moment.

You see? In the first moment of the headache, as the aspirin gets into your bloodstream, the full power of the aspirin should be present in the first moment. Why?

Because the headache's full power is there. Then at three seconds later, what? The headache's power has gone down.

Then it's okay for the antidote's power to go down. So you can sort of picture them as a graph. Here's the power at the first moment of taking the aspirin.

Here's the power of the aspirin. Here's the power of the headache. And they go down together until the final moment when the aspirin's power is gone and the headache's power is gone at the same moment.

Who needs aspirin after the headache is gone? You see? So the power...

It should be a time release capsule that releases more slowly as time goes on. And its power is descending as the power of the problem is descending, right? So they stop at the same moment.

They kind of... I don't know. They click out of existence at the same moment.

Then there's another point of view. No, no, no, no, no. That's not correct.

An antidote doesn't reach its full glory until the headache is gone. You can't call aspirin real aspirin until the moment the headache is gone. Who wants an aspirin that doesn't get rid of the headache?

You've had aspirin like that. You know? Like, you know, its power doesn't...

I don't care about its power. It didn't get rid of the... The glory of aspirin is when the moment my headache goes away.

It reaches its full identity as aspirin when the headache goes away. So the graph goes like this. Sorry.

Goes like this. And aspirin becomes antidote when headache stops. Okay?

So here's the debate and I'm gonna leave you with it. And you sweat it out. Because I sweat it out, I can't figure it out.

Okay. Are you telling me that the guy's mind is... Are you telling me the guy has bodhichitta?

Yeah. Okay. Are you telling me his mind is infected?

Yeah. Are you telling me that's an obstacle to omniscience? So you must be telling me that the antidote and the thing it stops are going down this way.

Boom. And they took out at the last minute. You must be saying that.

And somehow that's wrong. You deal with it. Class is over.

Okay. Okay.

[Speaker 2]
Okay.

[Speaker 1]
Okay, so really on the toilet, in the car, places where you don't have anything else to do, think about it. Why did he say that? I'll repeat what he said.

If you believe that the guy who's... In the next millisecond he's gonna get enlightened. If you can believe that he still has an obstacle to omniscience, you must be one of those people that says the power of the aspirin drops as the power of the headache drops.

And somehow that's bad. To be one of those people. You deal with it.

Okay? Alright.