Вступление на срединный путь (текущий курс, Аризона), занятие 75

[Speaker 1]
For once, we get to go straight into translation, OK? Oh, anybody want to transcribe that pitch last week about the flow of the whole? Yeah?

Do you want to? Oh, it's not that. OK.

You know, I have too much work. Let me see someone. Nicole?

Maybe Nicole. Yeah. It's just the part that was for the New York Times lady.

She said, was that for me? I said, why? But like the whole flow of what we do from start to finish.

OK. OK. We're going to read together.

Yeah. Oh, I'm sorry. Not that thing.

Oh, this one. Where is it? It goes.

OK. First line together. Ek, dak, din.

Nga, jor, ngon, sung, gyur, la, den, pe.

[Speaker 2]
Sur, tong, yur, pe.

[Speaker 1]
OK. We had this already. Now it is the case that it does exist.

Ah, eh. The sur tongue is what I want. Normal person.

Huh? Normal person. Yeah, but then they lose...

Income sphere. An in sphere, right? Income sphere.

What do you want to call somebody who believes things are coming this way? That would be more direct. We said those who see things coming out of them.

In the mind of a person. Does it exist? You want to call it a yoga direct perception?

Is that what you mean? We decided yoga is OK because today we got a JC crew email that was addressed to all your guineas. Yeah.

And they're into yoga clothes now. I don't know if it's plugged in. Excuse me, is it plugged in now?

The power? Because it's not the only thing. Yeah, I think so.

It's still giving me a lot of...

[Speaker 2]
I don't think it is plugged in.

[Speaker 1]
Oh, OK. Alright. There does exist a yoga direct perception in the mind of a person who thinks that...

OK? Let's read this together. One, two, three.

NIRENGGI OM BO NI TAR PAR LUNG SUM DU DO RE SOR TO NI RE OK. And that's because there doesn't exist a person who thinks that who perceives that parts to them that they... What?

What's NIRENGGI? You said NIRENGGI last time. Do you remember what that was?

That they took on at birth. OK? So it's not the NIRENGGI, NIRENGGI, OK?

That they... Parts to them that they took on at birth. That they took on at birth are something that changes.

Are things that change... Are changing things, OK? Yeah.

OK. What would you say... Do they really see in pregnancy?

Do they really see that things are changing? Are in constant flux, right? We would say, MA YIN NO We'd say, WAI CHI CHI We'd say no, right?

They don't. We'd say, if you wanna know, we'd say, MEH You know? MEH Say MEH.

There is no such person. And then he... We come back with NIRENGGI.

OK. What are the first two words? Are we gonna go up or down?

Yeah, because we believe it. OK? It's something we do believe.

We are the ones trying to prove that someone who hasn't seen emptiness directly can have a yogic direct perception anyway. OK? So, DARE...

Let's go. One, two, three. DE DANG NGOS PO RANG SHIN MED PAR TOG PA LA MA DOG PAR RAG PAI MI TA SOG CHUNG DU NGOS SUM DU DOG PAI KANG SA YOD RE That is so the case.

Because... there does exist a KANG SA meaning? There does exist a person who without MAG DOG PAR without relying on a perception that NGOS PO...

NGOS PO can mean functional thing or it can mean things in general. BA BA in Sanskrit. So, is there any special reason here why he'd be more specifying things that do something than things in general?

Yeah, good. So I think we do have to translate it as something that does something, functional thing. OK?

Because it may be pertinent to the argument. Because the argument is something about its MI DAG PA the fact that it changes constantly. And NGOS PO are all MI DAG PA and MI DAG PA are all Can you say that?

Is everything that change do something? Does everything that change changes do something? And does everything that does something change?

So that we call YIN KYAP NYAM say YIN KYAP NYAM YIN KYAP NYAM They are equal in their coverage. In their... They are...

What do you call it? Commitment. They are the same set of things.

OK? Without relying on perception things which do something have their own nature can still receive directly the RAK PA Yeah, the growth form of the sixteen aspects of Yeah, changing itself. We can talk about something like that.

What are the sixteen aspects? Of what? Yeah, the four Arya Truths.

OK? The four Arya Truths. So that after you see emptiness directly on the same day within the next 24 hours you see the truth of four different things.

And that has always been mistranslated as four noble truths. But it's really Arya Arya Sattva It's the four Arya Truths. Because you only see them when you've seen emptiness directly.

In their tumble? Subtle form. But what he's saying is you can perceive them in their RAK PA form without relying on having had a direct perception that things that do something don't have any nature at all.

OK? Which is to say emptiness. We'll say it one more time.

A person who just came out of the direct perception of emptiness in the next 24 hours will have four extraordinary realizations about pain where it comes from how to stop it and the fact that it will stop. They have these four extraordinary realizations. They see in a way that no one else can ever see that pain has a reason and that it will end in the world.

OK? And then they see four aspects to each one of those facts. Like the fact that things hurt has four different aspects to it.

One of them happens to be MITAKKA which is what? That things change naturally, right? One part of realizing that the world is pain is to realize that you lose everything and everything changes to something else, right?

So MITAKKA is one of the four aspects of the Noble Truth of suffering which is one of the four oops, Arya Truths. And so you get 16 aspects. So this person hasn't seen those 16 aspects directly in their subtle form because he hasn't seen emptiness or she hasn't seen emptiness directly but what he's saying is they can have a perception of the gross fact that things are changing.

And people do, right? Your mother dies. It's usually with your mother.

Your mother dies and then in the next 24 hours you suddenly believe all this stuff. You suddenly perceive that things do change for the first time. You can sit in Dharma class for year after year and hear it but when your mom dies within 24 hours you have this pretty solid gross perception of the fact that things change.

OK? And what kind of perception is he saying that is? He's saying it's a yogic direct perception.

Yeah. It's of a rough object. It's not of a subtle object but it qualifies as yogic.

So somehow this person is nonetheless in a state of deep meditation. They have perceived that things change in a rough way but in a deep state of meditation almost in a clairvoyant way. OK?

So it's not just the mom dying thing. It's deeper. He's perceived it in a deep state of meditation but it's not a result of just having seen emptiness.

OK? That's wrong look. OK?

Why? You can either approve it by lung or rikpa. What's that?

Jampa lung rik. What's his name mean? Yeah.

Logic or? Or scriptural authority. You know, you can approve it.

He doesn't choose to approve it by logic. He's going to quote somebody which is usually not what we would prefer. But anyway.

Here we go. One, two, three. Nam she le tong sim gong pa je pa ni mi ong she ko ong jak mi ma ong she sung pe So it's a book called Nam She and there's lots of Nam Shes.

OK? Nam She just means perfect explanation or something. So we have to go look for which Nam She it is.

OK? But I'm more interested in this sentence. Tong means what?

To see. Sin means what? Sin is the past perfect marker in all Tibetan sentences.

They don't, if you notice, they don't really, what do you call it? What do you do to verbs? They don't conjugate verbs.

Decline nouns, I think. They don't conjugate verbs normally to some extent. So to get a really past perfect like it did, did, did, did happen in the past and it has been concluded in the past they say sin which is the past tense of after we just said they don't conjugate verbs nzin to hold.

So sin means held meaning it happened already. OK? It's held in the past or something.

Although there's classes where they say there's no past, future, anything. We're not confused like that. OK, Nam She.

Tong sin. What I like is the next word. It's what?

Wait. Say it once nicely. Kong.

Kong. Kong. Kong.

Kong. Say Kong. Kong.

Kong. Kong. Kong.

What are you doing tonight? Like that. No, really.

OK? It's Kong. Say it.

You got to do it like this. Kong. Kong.

Kong. OK, good. Kong.

Because gong say it with an S in front of it. Skong, right? Or bis gong.

It means what? To meditate. But this is not at all that word.

This is Kong. Kong means what? Kong means get used to something.

Kong means get used to something. And it's the reason why gong lam is called gong lam. OK?

What's Kong? Kong means to be thirsty. OK?

And like that. So you got to be careful. OK?

You can't mix up Kong and Kong and gong. OK? You'll get used to it.

All right. Tong sin kong. That's the essence of...

That's the essence of the fourth path. Gat de, gat de, bar san gat de. It's the bar san gat de.

It's the essence of bar san gat de. What is that? Tong sin kong ba.

What? You get accustomed or you get used to what you sawed. Yeah, definite path.

During tong lam. OK? Tong sin.

OK? If you want someone to ask you what's the definition of gong lam, you can always say tong sin kong ba. Getting used to what you saw.

Seeing takes 10 to 20 minutes. Kong ba takes 7 lifetimes. Typically.

Within 7 lifetimes. OK? How do you get used to what you saw?

What does that mean to get used to what you saw? What's an example of getting used to what you saw? Recollecting it.

Huh?

[Speaker 2]
Recollecting it.

[Speaker 1]
In a real example. Real life example. What would be an example?

[Speaker 2]
Memorizing something. Knowing where the boss's red face came from.

[Speaker 1]
That's good.

[Speaker 2]
What did you say? Knowing where the boss's red face came from.

[Speaker 1]
Yeah, knowing where someone who's angry at you came from. That was the example I was going to do. So, yeah.

So before you saw emptiness directly, people were unpleasant to you and you fought back, or you talked back, or you got bitter at them, or, you know? Somehow. And then after you saw emptiness directly, you start to get bitter, you start to get angry, you start to talk back, and then it's like getting used to the idea that they came from you.

That's tong sim ko. Getting used to the idea that they're coming from you. And the only way you can deal with them is stop being angry yourself.

Right? The only practical way to deal with them is to stop being angry yourself. And that takes a lot of what?

Kom. Kom. That takes seven lifetimes.

Kom. Because you're fighting countless, billions of lifetimes of fighting back and getting angry back and saying something back. And even if you don't, you're holding it in and being mad at them.

Right? You're fighting billions of lifetimes of that. Then even after you see emptiness, kom sim, tong sim kom, you have to keep reviewing what you grasped.

And then slowly you will stop your mental afflictions and then you'll reach? Milob lam. Say milob lam.

Path of number learning. Right? The fifth path.

Alright. Tong sim kom par chepa ni. Okay?

Tong sim kom par chepa ni. Mio. What's on mi?

That's yi won. You're thinking of yi won. How about chir mi yon?

To come. In colloquial? Yon.

Okay, yon. In scriptural? Om.

Mio. She. Tong sim kom par chepa ni.

Getting used to what you saw won't happen. It won't come. Ko.

She. Okay? Ko ja means us guys.

Ko ja is specifically us guys. Mi ma. Mi ma.

We don't say that. It's a double negative. It's hard to translate, you know.

Tibetan philosophy in general has a lot of double negatives. You got to get used to this one. We don't say that it won't come by getting used to what you saw.

We don't say that it won't come by getting used to what you saw. Okay? That's supposed to prove what?

It will come. No, no, no. Once he's using a scriptural proof of his last statement, which I have clearly put out in your view.

How many minutes do you retain the last sentence?

[Speaker 2]
That was... Someone...

[Speaker 1]
Yeah.

[Speaker 2]
Someone who... These things coming out of his head with the Vajrayoga perception...

[Speaker 1]
Because they...

[Speaker 2]
That was two sentences ago.

[Speaker 1]
Because they... They do see... They do see the changes, which is one of the sixteen aspects of the Four Arya Truths that they don't perceive directly, but they perceive roughly.

Okay? So this is supposed to prove that. Okay?

Prove that a guy who hasn't seen emptiness does see a rough form of one of the sixteen things that an Arya sees. Because the book said we don't say that it won't come by getting used to what you saw. Okay.

What would you do at this point if you were a responsible translator? Find it. See if there's any context.

See if anybody ever said anything that makes it a little more clear. That's what I would try. We kept...

Oh, nice. I was looking for that. Okay.

I kept all these searches going on our way down. Yeah, here's... I think this one's available.

Oh, yeah. Oh. I don't want to get rid of any of these.

It's a question of how many of these can you have up at one time before the computer blows up. Gee. It's sort of a challenge.

Okay. We're going to look for tongs and... Actually, let's look for something...

What? Are you going to look for the or a or it or... You look for something that's ko, jak, mi, ma.

Then you look for a couple of pieces. Mi, on, she, ko. Or...

She, pa, ni, mi, on. Okay. You look for three little pieces of it.

Where? Where? Will you look in ancient India?

Will you look in Tibet? I think it's Je Tsongkhapa's own comment here. So...

We'll start a search. We'll start a search. A lot of times when I do a search it might take five minutes on a slow, ancient computer.

And... I usually just do something else while I'm waiting. Okay.

Those other two searches... One has been going on since Friday, I think. That one.

That's the mantra we told you we couldn't find and we found it. Anyway... Let's go a little bit more.

We'll go a little bit more and then we'll see if Bill Gates has found it. This is not the quotation we're looking for. So we're going to skip that one.

Okay. We'll keep that one around. That's Lama Kristi in San Francisco.

Okay. She keeps saying it's not, but... I don't know.

I saw on the web that it probably was. But anyway... This is nice.

Okay, this is nice. We found a quotation, okay? We found a place where it's quoted.

I'm just going to translate, okay? I will explain this point. Even though a person may not have achieved the view of suchness, they still have the capacity to...

they still have the capacity to gain an understanding through some kind of correct perception of the sixteen aspects of changing, etc. Okay? Why?

Oh, they have that capacity. And, if that type of person, if they continue to meditate on gom, right? Not kom.

If they continue to meditate on that fact, which is what? Things change. Things are changing.

Everything's changing. Everything's in flux, right? If they continue to meditate on that fact, right?

With great sumba, with great effort, if they really work hard to meditate on that fact, what? Things are in flux. They will be able to see directly the gross form of the fact that people are not people.

Okay? That people don't have any nature of their own. And, and they will be able to then meditate on what they saw.

So, what's he saying? What's this namsay saying? With the whole quotation, right?

The whole quotation is saying this. There are people who get a glimpse of what changing means deeply, right? They get a glimpse.

They work hard on that glimpse of what they saw. Then they can, that can lead them to the direct perception of emptiness. And then, they can accustom themselves to what they saw.

You get it? It's a three-part process that the quotation is talking about. There are people who come to a a yogic understanding of the fact that things are in constant flux.

If they work hard on that, constantly, meditating on that, that can pull them up to the direct perception of emptiness. Right? And if that happens, then they can kong, tong simpa kong.

What? Then they can get used to what they saw during the direct perception of emptiness. Okay?

Then he says, mi-ong ko-jak mi-ma. Means what? Mi-ong ko-jak mi-ma.

We don't say that that can't happen. Got it? It doesn't matter.

It can happen. We don't say that it can't happen. That if you work hard on the fact that things are in flux, you can use that as a stepping stone to see emptiness directly.

And then get used to what you saw. Meaning gong, path of habituation. What he's trying to say is, we don't say that it's not useful to meditate deeply on flux.

The fact that everything is in flux. Because that will suddenly flop you into emptiness. And then that will flop you into that whole process of the guy with the red fist.

After you see emptiness. so meditating on the fact that things are in constant flux becomes almost a bhog jiva meditation. I mean, it almost becomes an emptiness meditation.

It's a worthy meditation for people who want to see emptiness directly. Why? It throws you into it.

Okay? It can throw you into the direct perception of emptiness. Meditating on how things are in constant flux.

A person who wants to see emptiness directly would do well to constantly contemplate how relationships are constantly changing. You know, weather is constantly changing, all your stuff is getting older all the time, breaking, mouse, mouse breaking, you know, your body getting wrinkles. You know, if you're interested in seeing emptiness directly, it's not, we don't say that it's stupid to meditate on something that's not related to emptiness directly.

Which is what? The fact that things are in constant flux. And then you get that, what's the last verse of the Diamond Cutter?

You two Diamond Cutter teachers. Yeah, marmedami rabube, you know, milamdami gimata. Milam gimakamata, milamdami rabube.

Milam boktam chindamu, duje chiram ledakta. Something like that. Anyway.

Then there's a debate about that last verse, because it's talking about stars which fade from the sky and that's impermanence. Right? That's flux.

But then it talks about illusion, which is talking about emptiness. So he's mixing, in the final verse of the Diamond Cutter, Lord Buddha is mixing two teachings. Yeah, flux and illusion, and emptiness.

So, that's an example that he thought they were rather insistent. You know, meditate on, if you're too tired to do a book gym and meditation, you know, and you fed your journal already, then, you could, you could meditate on how old you're getting and stuff like that. And it would still be useful for seeing emptiness.

Okay? We don't say that it wouldn't be useful. Got it?

We don't say that it wouldn't be useful. Why are we on this subject? Do you remember what we did last week and the last term?

Let's see if there's any really smart student in this class who can link this to everything that's been going on. Yeah, we talked about the first emptiness you see is emptiness, but we, but then there were two debates in there. There were two questions came up.

About who? About what? Well, somebody came, yeah, the mind-only view of what emptiness means.

And then the lower view is actually the Abhidharma view of what emptiness means. The driver in the crane idea and the loose schoolboy cookie and the perception of the idea. The cookie which had partless atoms in it.

Right? And we said, why would a mind-only person get up and talk about the loose schoolboy cookie that has partless atoms in it and him not coming from a separate seat from the loose schoolboy cookie with partless atoms in it. Why would a mind-only person phrase it that way?

Because there's people that do think that loose schoolboy cookies are made of atoms and chemicals. They believe that. What's this cookie made of?

You say sharing. They'll laugh at you. They'll say, no, it's potassium and chloride and chocolate atoms.

And it's got to be on the periodic chart. I'll get to that. But anyway, right?

So it's useful. The theme has been it's useful to use what? Lower meditations.

It's useful to use lower meditations. It's even useful to not even think about emptiness and just think about flux. You see, that's where he's going.

Over the course of the months, that's where he's going. Right? He says, look, there's all these other ways you can...

Stepping stones, there's the six layers of Mahamudra. You can forget Mahamudra, or you can go all the way down to just basic change. And we don't say that that wouldn't help you.

Got it? It's beautiful. He's brilliant.

I mean, his mind is... He's weaving in all these beautiful things. Okay?

So anyway, now you know what the quotation means. Do we help our readers? You know?

Do we stick our readers... Let's translate this. So the perfect explanation, and that's true.

Perfect says, we don't say that it won't come. I'm sorry. We don't say that it won't come.

Dot, dot, dot. Are you going to leave him with that? I mean, I don't know.

It's a translator's dilemma. You see? If you really...

If you really research every single part of the ritual for taking yourself into retreat, I mean, the class will go on until two or three in the morning. And... Or do you just, you know, decide, well, enough is enough.

You know, like, you can't tell him everything. If he had wanted to make a a thousand page book, he would have. He didn't.

He made a shorter book. So what do you do, you know? What would you do?

Huh? Give him some help? Yeah.

Anyone who will buy this book is in this room. That's true. It's not going to be a big money maker.

Why don't we do it like this? You can do it like... Translators.

Things change, okay? And then whoever reads it, it will make sense for people. Got it?

Okay. Right? Let's say, right?

Right. What time do... They need a snack or anything.

I don't know. Fifteen minutes, more minutes. Hang in there.

Okay. One. Two.

Three. One. Four.

Five. Twelve. Fourteen.

Sixteen. Who's talking?

[Speaker 2]
Somebody else.

[Speaker 1]
Yeah. Somebody else. And...

And... And... If another guy plugs in something at this point, would he be saying, Hey, it is so true that...

Or would he be saying, Oh, so are you telling me that... The latter, right? Right?

I mean, he's... 99% chance he's going to come and say, Oh, yeah, yeah, yeah. So are you telling me that...

Okay? In that case, you have to go, Yama. Ta.

Say it, okay? Let's do the last part again. Yama.

Ta. Are you telling me that... Okay?

Someone comes and says... Then you start a little, you know, incident. Okay.

Are you telling me... that there exists... a certain person who believes that things are coming at them who has...

Right. Yeah. Yeah.

Who also... directly perceives... impermanence...

in the form of... Yeah. Say it.

Khyapa. Khyapa. Dujegi.

Dujegi. Dunya. Dunya.

Khyapa Dujegi Dunya.

[Speaker 2]
Khyapa Dujegi Dunya.

[Speaker 1]
It's interesting. Even in the Hindu scriptures, in the Upanishads, there's a part where they go, Shanti, Shanti, Shanti. Right?

And that's in the yoga classes nowadays. You know, people have no idea why, but it's Shanti, Shanti, Shanti. It means peace, peace, peace.

But what it means is, may three different problems be put to rest in the Upanishads. It's Shanti, Shanti, Shanti. Meaning, put to rest in peace.

May we kill three different problems. Right? And what are they?

They're dunyal-sum, the three forms of suffering. Even in the Upanishads. So, what are the three forms of suffering?

What's number one? Say it in Tibetan. Say, Dunyagi Dunya.

Dunyagi Dunya. The pain of outright pain. Okay?

And what's the scriptural example? A backache or a headache. Okay?

Where's Christine? She's having a nice headache today. Anyway, maybe she's having it in the car.

Dunyagi Dunya. And the classic scriptural example is a backache or a headache. Okay?

Then, second one? In Tibetan. Say, Gyurgyunga.

Gyurgyunga. The suffering of constant change. And what's the example in scripture?

[Speaker 2]
Partnership?

[Speaker 1]
Could be, but that's... Huh? What is the example?

Huh? I say what? Yeah, no, the scripture says a good dinner.

Taste of a good dinner. That's what scripture says. It doesn't say the changing of a good taste of a dinner.

It says the good taste of a dinner is suffering. You know? A good dinner is suffering.

Right? It doesn't say when it changes or it doesn't add any word like that. It just says the taste of a good dinner is suffering of change.

Why? Because it must inevitably lose it and then change to hunger. In my case, like instantly.

And then you want more. And it's just pain. So it just changes.

Then what's the last kind of suffering? Khyapa dhītyakī dhīna. Khyapa dhītyakī dhīna.

Which means pervasive suffering. The suffering which pervades all changing things. I better write that down for you in the form of...

What's the scriptural example?

[Speaker 2]
Yeah.

[Speaker 1]
Your mind and body. Your mind and body. The condition of your mind and body aging is the scriptural example.

The condition of your... The condition of your mind and body aging. Okay?

So when it comes to debate, then... Say dunya.

[Speaker 2]
Dunya.

[Speaker 1]
Nyi. Nyi. Mato.

Mato. So there's only two kinds of suffering. Because...

Because your prime example of the third suffering is actually a case of the second suffering. Then what do you say? What do you say in debate?

Khyapa mato. It's true that the third suffering is subsumed by the second suffering. That's true.

But that doesn't mean there's only two kinds of suffering. Okay? Because the third one is so important that we let it stand on its own.

Okay? The third one is so important that we let it stand on its own. It's one thing to talk about dinners.

It's another thing to talk about your mind and body. The mind and body getting old is so important to us in our spiritual evolution that we better set that apart. Got it?

Okay? Alright. So are they saying that...

I'm sorry.

[Speaker 2]
Yeah, that's right. Yeah.

[Speaker 1]
Yeah. It does. I like it.

[Speaker 2]
Things change.

[Speaker 1]
I'm also nervous. Things change. I used impermanence, which I'm always rallying against.

And sometimes I use it back. No, I use the fact that things change. Okay?

This brings me to a point. Sabuddhi has brought me to a point. Which Sabuddhi, I don't know.

But... If you want a nice meditation on the fact that things change, or flux, to do that will help you see emptiness directly. Right?

Explore the difference between impermanence and changing. Explore the difference between impermanence and changing. Okay?

If you want to try, to actually try a meditation on mitakpa, or flux, that will take you to emptiness. Explore the difference. All ayahs, just before they see emptiness directly, get insights into subtle impermanence.

Mitakpa. Subtle change. So, what is that?

What would be an example? Is this thing impermanent? So, I'm going to use these three words, right?

One is impermanent. Is this mouse impermanent? Yeah.

Because it will one day break. You see? Because it will one day break.

In the parlance of the world. In the words of the... In the language, the way language is used in the world.

They don't say this is impermanent because it's changing from moment to moment. They say this is impermanent because it will break one. It won't last forever.

In normal English, you say it won't last forever. And we said that all... We said that all mitakpas, all impermanent things, did something, had a function.

What's the mouse do? It makes a little arrow go around on the screen. Okay?

No, it has a function. Every time it moves the arrow, it gets older. And it changes.

You see? It gets older. And it changes.

Every time it moves the arrow around. Right? Is this ever changing?

Yeah. From moment to moment, it's ever changing. Does it have its own emptiness?

What is that emptiness? The fact that it's not not coming from me. Got it?

Double-banked. The fact that it's not not coming from me. Right?

Is its emptiness. Got it? Is that permanent or impermanent?

Impermanent in the parlance of the world. Impermanent in the parlance of the world. Why?

When we say impermanent meant in the world, what was the other way we said it? Won't last forever. Won't last forever.

Will its emptiness Can you say, Ted Lemon, of its emptiness that it won't last forever? Right? You absolutely can.

Why? Now this you have to very if you want to see emptiness through understanding mitakpa or change, get this one thing. Get this one thing.

Okay? This will break. Okay?

The mouse will break. The mouse will be destroyed. But its but its emptiness will and when it's destroyed what will happen to its emptiness?

You have to say you must say if you're if you're an almost Aryan you will understand that you have to say it will go out of existence. But it will not perish or be destroyed or what was the English thing we said? Last forever.

Okay? There's a difference between the way this stops and the way that its emptiness will pass out of existence. I'm sorry, will go out of existence.

Okay? And you have to if you really want to see emptiness through understanding flux chew on that. It has something profound to do with why you can't call me talk of impermanence.

You know? I had I'll tell you a story. This is a true story.

Okay? Like I was exploring these things because I was studying Dura and I was in this tiny little hut really terrible little like a garage thing in Hawa you know? And I was struggling with these ideas and then I got that point about I realized that impermanence was the wrong translation.

And I wrote an essay in Tibetan to defend that idea. And I left it on the kitchen table. You know?

And then I then I I don't know can't remember sharing this with other people they were like I heard them arguing you know? I went out there and I said dude where did this thing come from? You know?

And I'm like you know, I didn't say anything. And they're like this is crazy, you know? You know?

It was really funny. And then then finally I said I wrote it, you know? And then they said well no, I said I wrote it out, you know?

And they said well, where did you get it from? You know? And I said well, I made it up.

And they said no, you didn't make that up. You know, where did you get that from? What book did you get that from?

And I'm like no, no, I wrote it in Tibetan, you know? And it was really funny. But the example was a green card because the green card was on our minds at that time.

Remember Chase Green Card? Every day we'd go out to the mailbox and look for a green card for like 18 months. We were you know, or else we'd have to leave the next day.

We didn't know. You know, so is the green card impermanent? You know?

And is its emptiness impermanent? Anyway, it's a beautiful thing. It's cool.

So anyway it's very true that if you work on that kind of thinking about flux of change or impermanence it can lead you to see emptiness. Okay? That's a really cool description.

Okay. But if this person sees the rough form of one of the 16 aspects of the Four Iron Truths are you implying that they can see directly the fact that things change in the sense that all things undergo a constant degeneration? You know?

That all things undergo inevitable degeneration? Are you saying they see that directly? You know?

Why? Why are you accusing me of that? Teacher!

Teacher! The answer teacher would be what? Why are you accusing me of that?

I never said that. You know? Okay?

All right? So it's always assumed that we say what? Teacher!

Why are you saying I said that? Why are you saying I would say that? Would say what?

Are you saying are you saying they understand the third kind of suffering directly? Are you saying a person who hasn't seen emptiness directly can grasp the third kind of pain directly? Are you?

Are you? Is that what you're saying? What did I say?

I didn't say that. I didn't say that. What did I say?

What did I say? Yeah, I just said they could grasp a rough kind of way that things are changing. That's all I said.

But he's jumping to the next thing. Oh, then you must be saying that they see directly the third kind of suffering. Which is harder to see?

I mean, this implies that this is harder to see. Right? This implies that it's harder to really appreciate the third kind of suffering than it is to see that things in general change.

Right? Would you agree? I think so.

Yeah. I think we all suffer because we can't really appreciate the third kind of suffering. People wait for tree over tree.

People don't sign up. Because somewhere in their back and their mind they're like, I'll have time. You know?

It's not the time yet for me to disappear from the world. I still got stuff to do. You know?

There's still things I haven't done yet. You know what I mean? In the back of your mind there's like, I'll finish up this other thing and I'll catch you guys in a while.

So anyway. So if he said, are you telling me that they see the third kind of suffering directly? And then we say, wow, wow, teacher.

I didn't say that. Why are you saying that? What would he say back to me?

Because you said they have a yogic perception of change. Good. Okay.

Good. Good answer. Okay.

Because according to you I'd like to add, but I can't really. Because there doesn't, oh, we gotta, this is still here, right? Because there does exist a person who thinks that things are coming at them who does also perceive directly the fact that the parts of them that they have taken on that changing things.

Okay. Are you telling me that people haven't seen anything this directly and they can really appreciate the third kind of suffering? We say, all I said was that people who thought, didn't see emptiness directly yet could appreciate change.

You know, that's all I said. Then he says, yeah, but it must be, it must be that they understand the third kind of suffering because they have this kind of yogic perception that you talked about, right? And then we break down.

Okay. Then we break down. We say, he says, you're an a**hole.

And we say, yeah, okay, duh. We technically don't say duh to children. But when we say duh, we say, duh, okay, alright, alright.

Okay, they do. Okay. A person who hasn't seen emptiness directly can really appreciate the third kind of suffering.

Okay. Then he's like, duh? Okay, right?

Let's do it together. But you've got to do it with feeling, you know. He's like, I got it now.

One, two, three. You can't say duh without a question mark, three question marks.

[Speaker 2]
Duh?

[Speaker 1]
Well, what's he saying? I mean, we just talked about what would an opponent say. It is true that I wouldn't be saying, oh, are you saying that, what's more his mood?

It's the sarcastic mood. So it's got to go, you're a lot. Duh.

I think they need a snack. Who's a snack guy today? Yeah, let's do it.

Alright. So you can concentrate for a while because you know snack's coming. They're not.

We have to end that, right? Because it's still him. So if you agree to that, if you do agree to that, then are you, are you, what do we call that, we say that expression in English.

Are you proposing? That'd be a nice way to translate tell her. Then are you proposing that there exists a person who thinks that things are coming at them who has also perceived that they, do you get what I'm saying?

They, what's they? That. And the grammar text says the grammar text says when you hit a day, you got to go fishing.

Okay? When you hit a day, you got to go fishing. Fishing where?

The last sentence. You got to go find out what they're talking about. I'm going to put an X here, okay?

Like this. I like to put this. Who's also perceived that is of the very nature of pain.

Okay, got it? Now you're going to go back and look for day. What did the totem see?

What did the non-lawyer see just in the last sentence? They saw that the body and mind that they took on when they were born were changing, right? So, now we're asking are you saying that they have seen that blank is of the very nature of pain?

Oh my God. That is so good. Okay.

That must be the child at the bottom of the four stars below the nail. Is that what that is?

[Speaker 2]
Huh? I knew you'd get it right.

[Speaker 1]
Oh, sorry. What am I going to put in there? Happy birthday.

Is this a great existence? That's a nice gift for everybody. Happy birthday to you.

Happy birthday to you.

[Speaker 2]
Happy birthday, dear Memphis. Happy birthday to you.

[Speaker 1]
So, what's the blank?

[Speaker 2]
Huh?

[Speaker 1]
What kind of noun came in the last sentence that they were looking at?

[Speaker 2]
The parts.

[Speaker 1]
Their body and mind. Okay? Got it?

Their body and mind. The piece that they took on at birth. Yeah.

Yeah, you're right. It's also directly perceived by these parts. I tricked you because I put ease.

Okay. If I'd put are, it would have been too obvious. Okay.

What do we always say when he says in the hell? Huh? What do we say in Tibetan whenever he says in the hell?

God, that cupcake, like destroyed your minds already. I better have one again. What do we say in Tibetan when some opponent says to us in the hell?

I didn't say that. Neither did I. Why are you saying that?

What the hell are you accusing me of that? I say that all day. All right.

All right. Huh. Because you agreed.

Impermanence of cupcake. Directly perceived impermanence of cupcake. Okay.

This is the best pronunciation in the whole class. One, two, three. Just the first line.

Dhūna mīthete cīrlimbāne. What's cīrlimbā? Abhidharma.

Technically, Abhidharma is one of the... You need another cupcake, pretty please? That's what I usually say when I hear that line.

Okay. Cīrlimbā, technically, it can be one of the three pitakas. It's one of the three baskets.

It can refer to a huge quantity of scriptures. It can refer to all the scriptures. I think there are seven classic scriptures on Abhidharma.

It can refer to that whole group. But, most often, in a monastic textbook, Abhidharma will refer to the Abhidharma course. Cīrlimbā.

So, Oops. Well, that is the bill. Treasure of Higher Knowledge.

Treasure of Higher Knowledge. He looks like the mouse in meditation here. And yeah, you can't agree because the Treasure of Higher Knowledge stands.

I worked on this text for like, I don't know, 15 years with Rinpoche. And, we translated it the first time I was coming to it. It's 400 pages, but we never published it.

And, so I like to go look for quotations in that. Because, you know, I was in it. I was in it?

What do you call it? Into it at the time. Yeah, these are all the...

I think it's in WordPerfect, but we'll see if it happens at the moment. Copy. Okay, so here you go.

Just in case it's only in English, we might want to look for... We might want to look for an English, a unique English word or terms. Any in the first...

Any that you can see in the first few lines, like Bina Bukhtiyal or anybody like that. Yeah, Lakteel is very uncommon. Do you know what it means?

That's why it's uncommon. Okay. Lakteel means the palm of your hand.

Okay. Namdo Lakchang, liberation in the palm of your hands, is technically Namdo Lakpe Tildu Musu. Changpa.

Offered into the... A gift offered into the palm of your hand. Okay.

So, Lakteel. So, we'll look for what in English. I mean, palm surely only occurs once in a while during Kosha.

I guess. Oops. Fee.

Not there. Okay. I don't know if it comes in hand.

Ooh. Oh, boy. Meh.

Hmm. I think I'm gonna go for children. Where's children here?

Yeah, Shiva. Say Shiva. Shiva.

Hmm. Children or infant? Oh, child.

[Speaker 2]
That's not okay. Ooh.

[Speaker 1]
That's an interesting section about which way the child lies in the womb, if it's a boy or a girl, or... Okay. That's a section about how prentice...

people in the bardo might look like a child. Their size is that of a child. Those are the conditions for the conception of a child.

Hmm. These are typical people who make a schism in the sangha, and they're usually intellectual and highly moral. And then it says that they have to be children, that the monks who participate in the schism can't be ayahs, because an ayah wouldn't do that.

This is a really cool discussion of from 250... was it 350 AD? Right?

About if an embryo was transferred from one woman's womb to another, and then the child were born, which woman would the child have to kill to commit a... a... what do you call it?

An immediate death. Yeah. That's extraordinary, right?

I don't remember the answer. You'll have to study more. I think it's that it's the one who did the most work and brought him up.

Like that, I think. Yeah, is it? I don't remember.

I've heard of them also.

[Speaker 2]
There's something about when a parrot changes sex. Are they still?

[Speaker 1]
Well, we're up to the 5th chapter, let's see. Oops. Alright, let's just translate it over again.

First let's check and see if it's really Aghidamma Koshu. Alright. Those of you who are learning to translate, how could you pick up a commentary on this in a search without using a child in the poem?

See, because the commentary is probably going to say child here means blah blah blah, and in their poem, blah blah blah, so you don't want to say child poem. Yeah, you do a proximity search. So if you're going to be a Tibetan translator, you need to learn proximity searches.

Sorry. So you see it says nearby in the middle of the black box? And then you...

It'll be within like three lines. Where would you like to look? Would you rather look in the Kangyur, the direct speech of Lord Buddha, the Tengyur, the ancient Indian commentaries on his speech, or like Choney Daggar's commentary?

Yeah, it's a lot easier. I mean, you might hit his auto-commentary, like Vasubandhu's auto-commentary, and that's going to be incomprehensible to a normal human being. So, let's look in...

Let's see what the Tibetans have to say. Can we narrow the search? Yeah, I'll be done.

We don't need to look in Vinaya, we don't need to look in Madhyamika, we don't need to look in Pramana, right? We don't need to look in Prajnaparamita. Let's restrict it to...

I think it's... Oops, it wasn't there. That's a crazy thing.

What is it? Mumba, maybe? Yeah.

Chinza is too hard. Sakya commentary from the 13th century. We'll skip that.

Oops. It's not what I want to talk about. All right.

All right. Sipa tam jennyi tharpe mi tin chok yinpe tharpe mi tin chok So, I'm going to translate. Dolde Sutra says, gang mi tak de ni dungyelwa yin no Anything which is changing is suffering.

She sungpe chir It says in Sipa tam jennyi all of suffering life, tharpe mi tin chok, is working against your liberation. It's like a huge river is working against you as a practitioner. yinpe Therefore, tharpe mi tinpe they won't get along with others.

The world won't get along with others. Okay? Just by nature.

nepe chir There'll be problems. Dungyelwa is in two days. So, this is a kind of suffering.

de chir lo pung kyi Therefore, the master has said. Which master? He doesn't say.

lak tel pung yak chik dukpa mi nam kyi ni mi tokwa Lak tel means in the palm of the hand. Okay? Pung yak chik means a single hair from your eyebrows.

You know? Like a single short piece of hair. Yak chik means a single one.

Dukpa lying in the palm of your hand. So, you know, I was getting some of my hair cut yesterday. And there were pung yak chik all over the place.

And I was about to go out. You know? And then somebody said, No, you've got pung yak chik all over your face.

You know? You've got these little tiny pieces of hair stuck all over your nose and stuff. So, they're trying to get them off.

Lama history is trying to get them off. You know? So, you take one of those tiny hairs and you put it in your hand and you look at your hand from a distance, right?

Then, what's he saying? mi nam people mi tok mi tok means what? They won't see it.

Okay? You put a single short hair in a person's palm and they look at it from here and they won't see it. de ni mik tu song na ni de ni mik tu song na But if de ni What's de ni?

That same thing. Okay? That same thing.

Sometimes de ni means tattva emptiness, right? But here it just means that very thing. Put that very thing mik tu in their eye mi gar They won't be happy.

And nuh It will hurt them. nuh je tar chiba like that like that chiba lak tin jawa yi du je dun yau bu ni tok Sound familiar? Look at the line that we've been working on in the center of the page in the white and I'll say his line Thirteenth century Sakyapana chiba We okay?

chiba lak tin lak tin jawa Different, okay? tabu and jawa What's the difference? Same meaning Probably different translators of the Sanskrit Okay?

jawa yi bai bai And I'm not even sure that's correct I think it might not be bai But anyway I'm gonna read the second line You ready? du je same dun yau bu mi tok mi re Different, okay? Different translator of an ancient Sanskrit text Okay?

Let's see if the next line is understandable No, no It's this one Oops papa miktan jawa yi papa miktan jawa mi Okay, got it? One difference de yi shin tu yi Wow That's not even poetry anymore de yi shin tu yi de kyang chung I guess it's all messed up Okay? de yi mi kyang shin tu chung Yeah Somebody Okay But anyway He might be working with a different translation from the ancient Sanskrit So And he didn't say which master He just said loka, the master Right?

And no one else has this So it might not be the Abhidharmakosha anyway And we didn't find it in Roger's translation So what do we do? Go to the tenure Go to the ancient classics Go to the Sanskrit classics and see What would be a good way to search like 10,000 pages of Abhidharma literature? What would you look for?

Look for weird things near weird things We happen to have weird things near weird things already Okay? So here we go By the way, this is what we go through on your texts like 30 times a day and that's why it takes so long Because the Tibetans have over the centuries the books are corrupted and they're spelled wrong and they're all they're all wrong Especially the mantras take take weeks you know So anyway Here we go Let's see if it's anything I know this is boring for some of you but this is what translators do That's in the Vinaya We're not interested Maybe I should have put Lumba Yeah Which is Abhidharma Dear Mehta Abhidharma Okay Chiba Now it's not our part Okay Now, what's Dzurang? It's the auto-commentary to the Abhidharma Kosha He's quoting it but did he write it? We don't know Let's keep going Nobody else So I think Master Vasubandhu is quoting somebody else So he didn't write this and it's not part of the Abhidharma Kosha Our author thought it was So what do we have to do?

Because the Because higher Then you go like this You say Because higher knowledge states Then it just becomes the literature on higher knowledge Alright It doesn't appear in clearer words Sorry?

[Speaker 2]
In Sikhsang It's also in Sikhsang?

[Speaker 1]
Yeah That's a problem Does he say whose it is? When he can't attribute it? Anybody?

That's in We'll start I'm going to go I'll tell you what Let's translate because everybody's going to fall asleep So what does it mean? This is really obscure Okay, here we go Chiba Children who are like the palm Right? cannot see the hair A piece of hair?

One tiny lock is too big It's got to be like Lash of hair maybe Lash? Cannot see the single lash of hair? Cannot see the eyelash Piece of eyelash?

Single eyelash? Single?

[Speaker 2]
Piece of eyelash?

[Speaker 1]
Cannot see the single eyelash Of the pain that covers all things Sorry? Of the pain that covers all things Realized beings are like the like the what? Eye Yi Deyi Yi Gyam Shindu Jung This Shindu Jung is a synonym for Ngen Jung What's that mean?

Sorry? Renunciation Yeah It can mean Nirvana also Okay? But it's It means to really come out and not to want that thing anymore So Realized beings are like the eye It's It's It's that their minds are no longer Their minds are Their minds have left that behind That's good Have left that behind Okay What?

Left what behind? In the commentary we just had by Master Vasubandhu He said Even the most beautiful of bodies Okay? Even the most beautiful of bodies They are what?

They've left them behind Like they're not attracted anymore You know like they've left all that They're not attached to even the most beautiful of bodies Okay? How does this prove what the guy's trying to say? And then you can have a Lama Krishna's class which is more fun How does it prove what the guy's trying to say?

Why did he pull out this quotation? Yeah Yeah Only an Arya understands the suffering of what object though Yeah Their body and their mind Their body and their mind Right? So it's stated in scripture that people who haven't seen emptiness are like the eyelash For them this this For them the pain the third kind of pain is like the eyelash They are like He's even comparing them to the eyelash You see?

I'm sorry They're like the palm Like the eyelash is there but they can't see it Right? I'll tell you something and then let's drop it Let's pick it up next week Okay? I'll tell you something If this had been Y-I instead of Y-I-S If this had been Y-I instead of Y-I-S It would mean that that third kind of pain is like a hair in the palm of the hand and cannot be seen by children But all the sources we have misspelled it the same way So what do you do?

We'll leave it like that We have to change it, I think If it was spelled the way I want to spell it It would say Children can't see the single eyelash of the third kind of suffering even in the palm of their hand It's in the palm of their hand but they can't see it Right? And then the Aryas They are like I, me, one Yeah We stick the same single hair in the eye itself And they're like No, this is This hurts This hurts Okay? And then So, got it?

They're like They are more sensitive They get something that the palm doesn't understand Yeah? It's beautiful If you read it If you read it the way you want to And that seems to be the way you wanted it Right? So Yeah People haven't seen that through this directive For them You could even say maybe they're Can you feel a single hair in your palm?

You know Like they're rough Their perceptions are rough And they can't feel a single eyelash in the palm of their hand But an Arya the same object meaning the body and mind that they took on at birth To them it's a constant source of irritation You know? Like they see it as a constant source of irritation As an eyelash in the eye Got it? Something they'd like to get rid of Let's leave it like that Then remind me next week Okay?

Where we are But that's what it takes to be a really good translator Yeah? You have to be able to look There was one paragraph in in all of the Ten Year Zulu literature Right? And only one mentioned in in 50,000 pages of the last thousand years of this quotation In other words it just wouldn't make any sense Okay?

Hmm So what do you think? Do people who haven't seen emptiness directly really understand the suffering that pervades all things? Not according to this Yeah, according to this they don't Right?

Michael's right According to this they don't Okay? So can we say that in last year in Arya you don't have any direct yogic perceptions?

[Speaker 2]
No, there's not Don't say that What is a direct yogic perception?

[Speaker 1]
Huh?

[Speaker 2]
What is a direct yogic perception?

[Speaker 1]
It's almost All I can say I mean, we'll look it up next week if you want But it's almost like a clairvoyance It's almost like It's in a deep deep, deep It's in a perfect shinnei shamatha You can see things that other people can't see That's Can they have a direct yogic perception about change?

[Speaker 2]
We do not Huh?

[Speaker 1]
We do not say that they cannot Yeah, well, yeah We say they can We say they can But that doesn't mean that they have a direct perception of the third kind of change Got it? So the lesson tonight is there's a distinction between a very subtle kind of change and the change that pervades all things especially your mind and your body as you get old Okay? Got it?

There's deeper kinds of change than just the wrinkles Got it? And those are going to get into that question And if you really want to go home and explore the difference between how the mouse was produced in the factory in progressive stages plastic wires polishing packaging Right? And its emptiness which came into being when it was finished Okay?

Alright Explore that and you will have a If you don't remember anything else about this semester and you want to see emptiness and you've tried all those bok chenpa things Try Try this one for a while What is the difference? Maybe they'll even get into it in bok chenpa eventually I don't know Like tonight Okay Alright Thank you That's all Did you have a question? Yes sir Realized beings We call Arya as a realized being I translate it as a realized being Yeah And it's It's different from an enlightened being And that needs explanation I hesitate to use the word Arya because all the bad connotations of of Nazi and Arya and all that You know So Okay