Вступление на срединный путь (текущий курс, Аризона), занятие 76

[Speaker 1]
There's this story, there was this book that came out from our publisher, his editor wrote it, his boss wrote it. It was called How the Irish Saved Civilization. I don't know if you read that.

I mean, it had to be the Irish, right? So, it's about how when, I think it was the plague and the chaos went through Europe, that the monks in Ireland kept the Latin and Greek books and they stored them in their towers on the islands off the Irish coast so the Vikings couldn't get to them. It's the Aram Islands and like that.

And that's the only reason we have a lot of the literature from Greece and Rome, was that it was kept for a few hundred years by the Irish monks. And then it was released back to Europe and copied again. But I feel like that here, you know, like the scriptures have been lost in Tibet and the people from Choney monastery cannot read Choney Lama's books.

They can't read them, you know. So, there's the pressure of translating all the materials from the West, but there's also the pressure of preserving it all from the East, you know. And you're in that position.

So, you have an extra reason to learn Tibetan. And just try to learn as much as you can. Like, you may think that you're too old or you don't have an interest or you'll never be a great scholar in Tibetan.

And I think what we're finding out at Diamond Mountain is that everyone can learn Tibetan and you can learn enough to be helpful within a year or two, you know. Like, there's lots of people in this room who are helping a lot with hypertexting. I hope you can keep up the hypertexting of this.

And a lot of the classes that Lama Kriste and I do now and Lama Palma and Lama Thyssen Ma, a lot of those classes, the Tibetan is all, you know, all the conversion, all the work of that, is done by other people now. And we never thought anyone would ever be able to learn it, you know. And now we just take it as natural that there are 10 or 20 people helping with all the Tibetan work here.

So, and we have to, for example, Jason's working on Choney Lama's works. We have to cut them out. We have to edit them.

We have to lay them out. We're going to reprint them for the Tibetans and give them back to the Tibetans. And so we need help.

So there's two reasons to study the Tibetan. I mean, one is, like this last weekend we had the teaching on the fire offering. And Lama Aura translated 100 pages of, it's a 100 page translation of the fire offering, you know.

And it's exquisite and it's beautiful, you know. And we wouldn't have that and we wouldn't know how to do it if we didn't have it. So that's one reason.

But then the other reason is, I think we're like the Irish monks. And to tell you the truth, no one else in the world cares. Not even the Tibetans in India.

They don't really care much about saving the books. Really, honestly, almost nobody. I don't think anybody actually really cares enough to help unless we pay them.

Except for two people or something, two or three people like that. So it's really up to us to be the Irish monks. So I think especially the Irishmen here have to take responsibility.

Okay. It's a big responsibility. It could all be lost and no one would notice, you know.

And we have to help John Brady. He's like dying over work. He raises more money than all the other organizations combined by himself.

And we have to help him, you know, somehow. So keep that in mind. Okay.

I read some commentaries on this last quotation. A very nice friend online sent some comments that Ted forwarded me. Tell him that was cool.

And then rereading the Tibetan, there's just one word here that you can change and then it will be alright. I would change see to sense. You see.

And that's all. You see, the idea is the hand, the tactile sense, not the visual sense. The hand can't feel it.

If you take a, what do you call it, an eyelash out of your eye and you set it on your palm, you can't feel it with your palm. So people who haven't seen emptiness are like the hand. And people who have seen emptiness are like the eye.

And if you get the same eyelash comes out and lands in your eye, it will bug you for a couple of hours. So it will drive you nuts. So definitely it is sensed by an Aryan.

What were they using this to prove? What is it that an Aryan senses that someone who hasn't seen emptiness directly cannot sense?

[Speaker 2]
Yeah.

[Speaker 1]
Subtle. The most subtle form of change. Mitakpa.

In the sense of the real sixteen aspects of the four Arya truths. Have left it behind in their mind means, in here means like the commentary said again, the beauty of the body and the mind. Especially if you have a healthy body or a beautiful body.

Like I heard last night, I grew up with three brothers. So last night I talked to my mom on the phone. I was very responsible but I was kind of late.

And she said, Oh your brothers have a heart operation on Friday. So now we are getting to that point. It's like that.

I saw him in New York. He looked very healthy. He looked very fine.

And then an Arya is aware that even the body that looks healthy and well maintained and well almond juiced and yoghurt every morning. It's still deteriorating. As you drink your almond milk.

Okay. Not to be depressed. Alright.

So this is the other guy. We are going to go through his argument. He said, Are you telling me that there is a person who is not an Arya, right?

Who sees the subtle form of the third kind of suffering. Which is what? That everything changes.

Your body is in a constant state of deterioration. And your mind. And then we say, Why did you say that?

And then the other guy says, Because you said that a person who is not an Arya does perceive directly that their body is a changing thing. And if we say it's true. What?

That a person who is not an Arya could see the subtle form of the third kind of suffering. Okay. If you say that's true.

Are you saying that they can directly perceive that these parts are of the very nature of pain? And then we say, Why did you say that? He says, Because you agree.

And then he says, You can't agree, because they don't see that. Meaning they don't see the subtle... They don't see that the body is pain.

Okay. They don't see that. They are like the palm, which cannot detect the eyelash.

Okay. Alright. Hmm.

We should put this up. And... If we were really responsible, we would go find a quotation, because we found out it was in Master Vasubandhu's commentary, but not in his original text.

Something like that. And I think the instrumental is okay here. And I think the genitive may be a mistake.

Okay. Last time I said the genitive was correct. Okay.

But now if you say that people haven't seen emptiness, like the palm that doesn't feel, then the instrumental is okay. Let's do this little piece together. You are not going to say the word for yellow, are you?

You are going to say the word for claim. Let's just check. What's the word for yellow?

Sare. What's the word for claim? Sare.

Got it? They are both S's. Some people use a Z and it's not correct.

All right. Here we go. It's just high tone and low tone.

Sare. Sare. One, two, three.

Sare. Sare. Sare.

Sare. Sare. Sare.

Sare.

[Speaker 2]
Sare.

[Speaker 1]
Sare. Sare. Do you think human do it in India?

It means you have a problem. It's a joke in the mind. I say, this is human do it.

You are like, what happened? You know, okay. Let's see if we covered the Sare already.

Sare. And someone now comes now and claims and makes the following claim. So you can change it up there.

You don't have to artificially stick it down there because in English it goes up here. And it drives the hypertextor crazy. Because it comes five paragraphs later.

All right. And yet there's no such problem. Let's read this one together.

One, two, three. Namo Amitabha. It's a little bit of a long sentence.

And that's because that statement was only made chedu. Next to last line. Chedu.

In order to, for the purpose of kundalini may in order to jesu dzinpa. In the Vajrayogini literature you're always asking your lama and Vajrayogini to jesu dzinpa you. Take me out to you.

Literally, take me out to you. Take me to your care. In order to we'll say accommodate or attract.

Khamsak people who do do but in philosophy, do. Yeah, who believe Chinese people who think that. You can toba.

Achieve. Nyong'en lenpa. And vana.

Here's a positive. You can achieve liberation. Meaning your vana.

By utilizing a perception of mitakso. The fact of change. Yeah.

So on. The 16 aspects. Right?

Without having to toba. Reliable. A toba.

Yeah. We'll keep speaking perceptions here. A perception that mongkos don't have a right to.

In this case, I think it's things. Okay? We'll stick to things now.

That things 99% of things have no nature of their own. And then he says one more thing. Thus the statement is only tongden.

Yeah. Tibetan. Gongba chen.

Say gongba chen. What's gongba? This book we're studying is called what?

Uma? Chiden. Yeah.

An overview of the Middle Way. And it's a commentary to gongba ramse. An illumination of the true thought of Lord Buddha.

Actually, maybe I underground you now. Right? So gongba means truth.

We translate it as true thought. But it can also mean what a person had in mind when he said something. You can translate gongba as that.

What a person really had in mind when they said something. So what is it? Geshe Michael said he wasn't going to eat chocolate anymore.

But that must have been gongba chen. He must have had something else in mind when he said that. You know, like he must have been referring to milk dairy milk chocolate and not rice milk chocolate.

You see? So it had to be gongba chen. Like it couldn't be literal.

You see? So gongba chen is a synonym for in Tibetan. Tongue.

Tongue. The tongue and tongue. So gongba chen is a synonym for the tongue and tongue.

Got it? Figurative. So when I say colon that's the statement of figurative.

There was another motor behind saying it. You see what I mean? So did Lord Buddha say that?

What's he proving? What are we proving? Yeah.

Yeah. You can have a direct yogic perception of the truth of change and still not have seen emptiness yet. And then implied we spoke about how that can be a method to see emptiness.

Okay? I thought it was sort of what do you call it? Mean.

To not look up the definition of a direct yogic perception while we're at it. Right? It's kind of frustrating.

I was kind of avoiding it. Because I don't remember what the definition was. But I'm not even sure there is a definition.

But let's go look for it. Because it's just kind of frustrating. You know, this will become a 20 year translation instead of a 10 year translation.

But that's okay. So we've got to go for I'll put it up here. And let's call it What am I looking for?

Nyantrung Munsum. Nyantrung Munsum. Okay?

Nyantrung. That's how it's spelled, by the way. A lot of people get tripped up tripped up by the Sum.

Because what's the other Sum? The number 3 with a G in front of it. So a lot of people misspell it and they don't find anything on their search.

Okay? I'll show you another way to do this. We want to hit the definition.

You can do a proximity search. You can say, look for definition near yogic direct perception. You know?

But there's a fancy thing you can do. You can take the last few letters of Nyantrung. Or and that's the beauty of entering the data as Ascii Munsum Ki and then just get the first 3 letters of Tengyi.

You see? And you'll hit it. And then you don't have to go through all the proximity hits that don't relate to that.

You see what I mean? And that's only possible if you input the data the way you do it. You see?

So, anyway. Nobody ever figures that out. Then you go to the Tengyi.

Where would you look? In the Tengyir, by the way. In the ancient Indian commentaries.

They don't sit there and give you definitions. They just don't do it. They are like one step before the definition era.

You know? They are just these long rambling commentaries on emptiness and stuff. They don't say, here's the definition of this.

That was a Tibetan invention. And it was... Thank them.

Thank you for that. You know? So, we're not going to look in the Tengyir or the Kartner.

So, we're going to look at Sumbhu. Different schools will have defined direct yogic perception. And possibly differently.

Because even the word sama is not agreed upon. The definition is not agreed upon by the different schools. So, to save ourselves trouble of hearing a lower definition that might be wrong in our context, we want to go straight to Umar.

Yeah. Okay, here we go. By the way, what's nice is to watch this up here.

Ngawang Pelden. Who's that? Chijeng Ngawang Pelden.

This incredible Mongol sculptor who wrote the tantric text for our levels and paths of tantra. So, oftentimes the foreigners are more... I don't know.

They are more... How do you say? There's a joke in Tibet.

The people in Lhasa are... They live in their head. And the people in Kham live with their sword.

And the people in Amdo live with their... They say... They can express themselves in a way you can understand.

Like that. There's a joke like that somehow. So, like...

If you come from... If you go to Lhasa, you'll hear this song copy and paste. They'll go on like 50 pages and one sentence and it'll be like a psychedelic trip, you know.

And you won't... You need to be a clairvoyant to know what he's saying. And then you go to Kham and they're just interested in fighting.

And then you go to Amdo and they'll explain to you... How do you say? Almost in a more organized way.

Because they're almost foreigners. They don't live in the middle of Tibet. And the Mongols are even more so.

They struggled to learn Tibetan and then they wrote their books in Tibetan. You know? They were like us.

You know, you have trouble learning Tibetan. They were... By the time they were your age, they were writing treatises in Tibetan, in Mongolian.

And all of that is probably the greatest. There's another great one, Dorje... What's his name?

Dante Dorje. He wrote a commentary in the Tantra class for the Eight Mother Vows. And it's exquisite.

So like that. Anyway. So he's a good guy to go to for a tsemi.

If I see you now in Palawan, I'd stop, man. He said, Nyojong Mun Tsung Rin Tsemi. Okay, he gave a definition.

Very interesting. Let's do it together, starting from... I don't know if you can see it that clearly.

Here, okay? Ready? Just the one sentence.

One, two, three. Okay. Denshi kechen means the different aspects of the four areas of truth.

Okay? Sam. What's the sam?

Or. Okay? Dagmei chala, the lack of a self, either in its gross form or its sum form.

Either one of these. Mun Tsung Rin Tokpa. To see it directly.

Yi shen is yi ki namo shenpa. What's that mean? Not mi ki namo shenpa.

Yi ki namo shenpa. The awareness of your own thoughts. Okay?

What he's stressing is it's not a sense perception. It's all taking place in your head. You're hearing your...

It's like a clairvoyance. Yi shen ge. Nyojong Mun Tsung Rin Tsemi.

That's the definition of a yogic direct perception. It's kind of... That's the point for us.

Why? He defines yogic direct perception as a purely mental direct perception of either one of the aspects of the four arya truths or one of the two types of emptiness. Okay?

But if the other guy already agreed to this definition he wouldn't have said... We wouldn't have the argument. So obviously that's not the definition for him.

Then he says some more stuff. He says... What's a tse shi?

Say again? Classical example. Yeah, classical example.

Like... Okay, you've defined a yogic direct perception. Do you have an example?

What's the number one classical example of it? He says par chen me la. Which is what?

The time that you're in the direct perception emptiness. Before you come out. During the direct perception.

Okay? So that's a good example. It's not a kya ba, right?

Nyojong Mun Tsung Rin Tsemi. Par chen me la mi me ma. Kya.

Right? It's not necessarily the case that all yogic direct perceptions are in the direct perception emptiness. But that's a classical example of a yogic direct perception.

Okay? Then he says... Tong chen dang yi char.

Nyojong Mun Tsung Yin Na Shi lak sung de la Ten pe kya bar she kyang. Den sem su gyur pe Nyojong Mun Tsung Khen la ma na ma. Nge so.

He goes a little farther and he says something nice. He says... In the tong cheng chen mo.

Which is called... A dose of emptiness. It's one of Kiroj's presentations on emptiness.

What did we call it? We had a different... It's like a trip into emptiness or something.

A side trip into emptiness or something. Huh? What?

What? Oh, okay. And in the monastic text, Yin Char, it says, if something is a yogic direct perception, kya, it must depend on Shi lak sung de.

What's Shi lak sung de? Shi lak sung de. Sung de means like sung gyur gyur pa.

Sung gyur. What's that? The union of the two.

What's Shi ne dang plak tong?

[Speaker 2]
Shi ne dang plak tong.

[Speaker 1]
Yeah. Shamatha and Vipashyana. Okay, Vipashyana.

So, he says, there are important books, even by Kiroj, that say, if a state of mind is Nyaljung Munsum, if it's yogic direct perception, it must be the marriage of perfect meditation and inciting to the emptiness of an object. Must be. Okay?

Shi lak sung de. But, kya, du sem su gyur pe, Nyaljung Munsum ke lang na, but there are schools of thought that believe that you can have a yogic direct perception, which is a du sem. What's a du sem?

What's du? Desire. Du kham ge sem.

Yeah, a mind which is still in the desire realm. Right? A state of mind which is still in the desire realm.

Ke lang. If you, if you follow those scriptures that say you can have a yogic direct perception and still have a state of mind which is at the desire realm level, then you'd have to say ma nge. It's not a khyapa.

It's not necessarily the case that to have a yogic direct perception you would have had to reach ultimate concentration and a deep understanding of emptiness. You could have a yogic direct perception and still be in a desire realm state of mind. Can you be out of a desire realm state of mind and still be stuck in the desire realm?

Yeah, any Arya who ever sees emptiness, who's in the desire realm, must be seeing it with a form realm state of mind. Their mind is in the form realm. Now, it's no longer in the desire realm.

Saṃdantabha-Nirvāṇi-toṃ me. It's at the preliminary stage at the first form realm level called no more no time. Okay?

Must be. Must be. Or they can't see.

What he's saying is your state of meditation doesn't have to be that high to have a direct yogic perception in some scriptures. You could still, your mind could still be at a desire realm level. Which means that saṃsibhāni you're still having gross thoughts.

You're still having pretty gross thoughts. Okay? Relatively.

Okay? So there's your definition of nājarī wisdom. You want to see if anybody else said anything different?

You really want to make a 30 year transition? Okay. Then you hit F.

Okay? You hit F and you skip the whole file. What's this say?

Sarajay's Umajīna.

[Speaker 2]
Skipping.

[Speaker 1]
Who says robotic scientist? Who? Sarajay.

Okay. I assume that's a desire realm statement. Okay.

He's actually using this in proving someone else wrong. He's using a defective definition. So I'm not going to give it to you.

He's trying to disprove somebody else's definition. So we can skip that one. Here's his definition, okay?

And I'll just give it to you. rāṅgita-māmāyā-vidhārkhyen tu khyerpe śrī-lakṣu-nyaka-tiṃbhāsāṅga-ket It must arise from its unique factor which is included within the being of the meditator which is the tiṃbhāsāṅga, the concentration of their mind in which śamatha and vipasyāna are in union, are joined together. It must come from that unique cause.

It must arise from that unique cause, okay? And, he says, and rāṅgita-māmāyā-vidhārkhyen tu khyerpe siṃbhaya-koṃcuddhi-loka It must be a state of mind which has occurred through the process of meditation following contemplation born from listening, okay? Which is imbued by the wisdom which perceives emptiness as its necessary companion.

In other words, not only must it be born from the combination of perfect concentration and an understanding of emptiness, right? But it must be combined with a meditative understanding of emptiness, okay? Like that.

As its necessary companion. Alright? Like that.

So, he's of the school that was mentioned by Lama Phelan as what? Would he be in the Khenagye school or would he be in the Lama Phelan's rāṅgita?

[Speaker 2]
He's saying it's a form of meditation.

[Speaker 1]
Yeah, he's saying it has to be. It can only be. He's saying it can't be the desire of the state of mind.

So, the Sarajeva position. If you ever want to debate with the Sarajeva guy, you know, you say, oh, did your textbook writer Sarajeva, Jetsun Jigme Gyatso, ever say, you know, would he say that you could have a desire around state of mind that was still a yogic direct perception? And they'd say, no way.

And we'd say, oh, and then you'd quote Lama Phelan to them. And then they would say, that's ridiculous. And then you'd say, well, I guess your lamas don't study tantric paths and levels.

You know, and they'd say, why do you say that? And you'd say, because you don't accept them. And they'd say, well, of course we accept them.

Well, no you don't, because you don't accept the classic text upon it. And they'd say, well, of course we don't. And we'd say, well, who wrote that?

And they'd say, Lama Phelan. And we'd say, well, well, then you accept Lama Phelan. Well, you're saying you accept Lama Phelan.

And they'd say, yeah, well, of course you accept Lama Phelan. Well, he's the one who said that you could also have a desire of state of mind. So, your own textbook writer is wrong, right?

That's how you run the debate. And that's why you don't stop at the Sera Jigme. Okay.

Here's a Umatachen. This is the longer text by Kirit Devadakye from Sera Mey. You're studying the shorter text.

It's going to take you 10, 15 years. This is the longer text. He has a definition.

But the problem is, is Sera not after the definition? Which means what? If you claim that's the definition, so shall we stop at that definition?

No. Because that's wrong. He's saying, oh, you're claiming that's the definition, so we don't stop there.

And no one else has given a definition. I'd say we call it off there. You can debate it.

If you ever meet a Sera Jigme guy. You have one ammunition now. Okay.

We've been talking about perceiving the subtle form of change. Right? And we've been kind of flirting with the idea that only an Aryan can really perceive the most subtle forms of change.

Although that may be just figurative. Okay? Got it?

Now someone's going to come and make an objection about what we've been saying. And this is cool. Let's do it together.

Ek, do, tin. Ka, ti, ki. Ngo, den, la.

Tra, ra, ni. Here. Gyang.

You always pause at gyang. Although. Okay?

Or it would be, but. Okay? One more.

One, two, three. Gyang. Den, pa.

Har, ma. Sun, la. Tra, ra.

Ni, ni, me. Ser, na. Okay.

Now suppose someone else comes and makes this next claim. Then you indented both sides because it'll be clear to the reader that it's not wrong, it's not our system. Hmm.

It is true that there are two forms. The subtle and the gross to the truth of the end of pain. Hmm.

But it's not the case that the remaining three truths have these, each have, each have these two forms. Subtle and gross. Okay?

Got it? So okay, I agree that Ngo, den, cessations, have a subtle form and a gross form. But I don't agree that the other three truths have a gross form and a subtle form.

Why is that going to be a problem for us? Yeah. We're actually talking about the subtle, we've asserted a subtle form of one of the four aspects of one of the other three Ayat-Truths.

We've asserted a subtle form of one of the four aspects of one of the other three Ayat-Truths because the fact of constant change is a subtle form which is one of the four aspects of the Ayat-Truth of suffering. Got it? Okay?

So if you split suffering into four different facts, constant change is one of them. Which as we said, you know, partners are a big deal here and partner practice becomes very interesting in the context of constant change. You know, two people who are themselves in constant change.

Then how can the relationship be maintained successfully? So that's an exploration into the truth of suffering. Really.

No idea. And we're seeking to remove that suffering. We're seeking to change that truth into the path of the cessation of suffering by staying with your partner.

[Speaker 2]
Okay?

[Speaker 1]
And that's the exercise. And you either die or you get all your mental fusions. Okay.

Somebody asked me, I said, yeah, it's like putting two rats in a very small cage. You know? Either they get along or they start killing each other.

That's the partner practice. You have to stay together. And you can't give up on the other person.

Ever. You know? Because it's all your fault.

So there, you're in the cage. So work it out. You know?

If you don't, then you're in the truth of suffering. And that's, no, that's the point. That's the whole point of doing these things.

Right? You want to reach happiness. And partner is a big part of that.

So here we go. It's important to use things in your real life. There are lots of scholars in Tibet who have miserable lives, right?

Okay. One, two, three. DE SUM LA YANG THA RANG NI NI RE YOD PAR You chickens.

You chickens. Give them some, give them their refreshments. They need refreshments.

Chicken, now. He wants to go down. Hari wants to go down.

Does everybody agree?

[Speaker 2]
Yes.

[Speaker 1]
Ian wants to, now? Now. You want to go down?

Let's go back. Let's go back and see who was talking. Who was talking?

[Speaker 2]
The other guy.

[Speaker 1]
And he said, the other three know what's truth. Throw something at him. I and truth don't have two aspects each.

And then this one says, they do. So who's talking? We are.

And we're being, what do you call it? We're being, like, offended, you know? Of course.

Of course. Of course the other, are you? They do have, the other three do have two aspects, okay?

The other three do have a gross incentive. Are you kidding? So are we going down?

But it is the case. Now, tricky for you translators, okay? The use of re.

Okay? The use of re. Okay?

Ni, ni, re means two each. Okay? Two each.

Ni, re really are, cookie, ni, ni, te. Give every person, and then you repeat the number. Give every person two cookies each.

In Tibetan we say, cookie, ni, ni, te. Give two, two cookies. Instead of saying two cookies each.

So say, cookie, ni, ni, te. cookie, ni, ni, te. the word for cookie in Tibetan is, bishket.

Not really, bishket. Say bishket. That's the word I learned.

Right? Why? No, because they didn't run into a cookie until they got to, India.

So they learned the Indian word for cookie. Which was learned from the British, because they brought cookies. They taught people to rub their teeth out.

Right? With the sugar teeth. But now you meet two Tibetans from, Chengdu, who never went to India.

And then I'm up there giving a business lecture, and I'm talking about bishkets. And they're like, So now you have an additional challenge. You're going to have to learn the colloquial of two Tibetan cultures.

The one that ran, and the one that stayed. Because they have diverged. The Tibetans have diverged.

We couldn't agree on a word for cement. You know? Is belasi some kind of Hindi word for cement?

I don't know. Belasi? I don't know.

But in India, the Tibetans call cement belasi. Which is not a Tibetan word. I don't know where it came from.

So I asked the guy, are you building your hotel out of belasi? And he's like, what's belasi? You know?

And I'm like, shaman. I just took a shot. And he's like, oh shaman.

So anyway. It's going to be a challenge. And it is the case.

But it is the case that each of the other three of the truth has these two aspects. These two, what do we call it? Aspect?

Forms. Forms is better because we're saving aspect for the 16th. Okay?

It has these two forms. Then what would he typically say then? Our guy.

What would he typically do then? What does he have to do? He just said, it is so true that they have two.

How is his next sentence going to start? What's the first word of his next sentence? Because.

Yeah. Which in Tibetan comes at the end of their sentence, which is shir. Right?

So, okay. We're going to start with because. He, unfortunately, There's his chin.

There's a thing called combination reason. You say, I don't like you because you're both stupid and ugly. Okay?

No, it's a combination reason. So, he's got like an eight combination reason. He's got how many dons in here?

Don? He's got one. Oh, sorry.

Two. Three. Four.

Five. Six. Seven.

Eight. Nine. Yeah.

He has nine part reasons. He has nine reasons to prove one point. Okay?

So, as a translator, just do not give your reader indigestion. You put it up here. And that's true.

Because of nine different words. You see what I mean? And then you would number them, and you wouldn't have to keep doing don, don, don, don, don.

Okay? Okay. Actually, his first two are one.

Sorry. So, we're going to put it here. This is, what do you call it?

Provisional. Number. We don't know what a number is yet.

Okay. Now you're about to learn one of the most important words of all Tibetan monasteries. One.

Two. Three. One.

Two. You can add that. Yin.

Bei. Qi. Okay.

Whenever you want to make a fool out of your opponent, and poke fun at him, you say, well, this is even true. Qi gen gao. Say, qi gen gao.

Qi means? A dog. Gen means?

Old. You know, like a, what do you call? What's an old dog?

Anitambul? You know? What do you call an old mutt?

An old mutt. Qi gen gao. Gao means?

A rabbit is a gao. This is a gao. A beard is a gao.

Okay. Gao. Gao.

So, qi gen gao means an old whiskered mutt. Okay. An old whiskered mutt.

Not that you're an old whiskered mutt. Anyway. Okay.

So. So. The fact that the energy of life within a majorly old dog must, must, due to, due to the power of lenient karma and mental fortunes, come to an end.

Okay? The fact that the energy of life within a majorly old dog must, due to the power of karma and mental fortunes, come to an end, is an example of rakpe mitabha. Gross, gross impact.

Gross, gross impact. And the fact that that same dog cannot remain into the moment after it has, after it has What's it called? The fact that the same dog cannot remain into the moment after the moment of its existence is the dog's son.

It's an example. Got it? Maybe I should say present example.

Thank you. Ooh, wow. Who did that?

Oh. Yeah, yeah. Are we ready?

Anatole, you have a... Agni, what? Agni deva?

Yeah. Now literally I'll tell you. You want...

Yeah, ask. I'm just wondering about this word deva. That deva, that's why there's a prenasal on the word for desire.

Okay? That's why there's a prenasal on the word for desire. The word for desire is apostrophe D-O-D, right?

N-D-E-V-A. N-D-E-V-A. If you don't get used to pronouncing it correctly, you'll get messed up when you get to B-S-D-E-V-A.

Which is deva. Say deva.

[Speaker 2]
Deva.

[Speaker 1]
N-D-E-V-A.

[Speaker 2]
N-D-E-V-A. Deva. Deva.

[Speaker 1]
N-D-E-V-A.

[Speaker 2]
N-D-E-V-A.

[Speaker 1]
N-D-E-V-A means desire to have it a hundred times. Or to accept a position. But deva without that N means to stay.

So in colloquial it's an A and not an O. So kapote yure. Kapote yure.

Where do you stay? Kinete besa kapote yure. You know, where are you from?

Where do you stay? Besa. But in scripture you do it.

One, two, three. Happy birthday to you. Happy birthday to you.

Happy birthday dear mama. Happy birthday to you. There was a really big bridge of lama devotion yesterday.

Seriously. And I did not get a piece of her cake. Really.

Seriously. Which is really bad for you. And we all did that.

So yeah. That's really... We'll probably go to birthday cake hell for a long time.

So anyway. They cover you with icing but you can't eat it. It's like this.

Sorry. It was bad. You got it?

But you got the point? Right? The fact that the dog doesn't stay past the second that it's in.

Ever. Is it's subtle change. And it's gross change is the fact that one day it will have to die.

Okay? Why? Because of it's own karmic connections.

Okay? Got it? What's he trying to prove?

That there are gross and subtle forms too now? Other three are in truth. And specifically the truth is something.

But he's not going to let the guy go there. Okay? He's not going to let the guy go there.

He's going to like smear the guy. Okay? So here you got one more.

It would be tempting if he were a new translator to say, the dog can't stay into the second moment. Right? And then it doesn't really get the feeling.

So you have to think about it. It says that. Vrāṃ truptu is a difficult expression.

Vrāṃ truptu means the moment of it's existence. Okay? In which it has come into existence.

Okay? Trupt. Trupt means practice, spiritual practice.

And trupt means to exist. Past tense. Okay?

Okay. Who? What about carrots?

We got carrots. Carrots? That's so mean.

I feel really bad. Because I have to share it. He's given examples of a subtle form and a gross form of the first āyat-Śrī.

Normally, in the normal order. Okay? Which is the āyat-Śrīta?

What's the first āyat-Śrīta you normally bump into? Suffering. Suffering.

Then, when you get shot in the head with an arrow, they say in the scripture, you question, where did it come from? Like, who shot it? Okay?

That's what they say in scripture. What's the source of this pain? Who shot the arrow at me?

So, having presented a subtle and gross form of the first āyat-Śrīta, what would he logically do next? Yeah, he would give you a subtle and a rough form of the next truth. The next truth, which is what?

Who shot the arrow? Who shot the arrow? As a translator, if you keep thinking as you translate, it'll be easier to translate.

You see? What logically would he do after giving me the rough and subtle forms of the first āyat-Śrīta? Aha!

Maybe he'll give me the rough and subtle forms of the second āyat-Śrīta. And then you save yourself a lot of dictionary looking up. You see?

Maybe he's gonna give us the two forms of the second āyat-Śrīta. I would expect to see source of suffering. Kunjung.

Say, Kunjung. And knowing that the source of suffering is classically two different things. No.

Karma and...

[Speaker 2]
Karma and mental afflictions.

[Speaker 1]
I would be looking out for lehs and nyomongs. So, as a translator, I'm already looking out for, is there any kunjungs around here? Is there any lehs around here?

Is there any nyomongs around here? Okay? Here we go.

Did we... Did we read this together yet? No.

Okay. One, two, three. Let's apply the image here.

Why not? Going from the back. The topa.

Wait. Stop. Second line.

Say topa. You're in a debate. The guy says topa.

What do you say? Which one? With the sa or without the sa?

With the sa or without the sa? Yangjuk. Secondary sa is better.

Yangjuk. Does it have a... If it has a secondary sa, it means?

To realize. If it doesn't, it means? Wrong idea.

Stupid idea. Wrong idea. Misperception.

Superstition, even. Okay? Okay, here we go.

So, the topa. You're supposed to ask me which one. No sa.

No secondary sa. So how are you going to translate it? The wrong idea.

Or the misperception? How about that? The misperception that a which where we hold that a kansar person is rakyat topa.

Good, nice. What do you call it? Self self-sustaining or self self-supporting is substantial and self-supporting.

As well as the le as a noun. Karma. Which is changba.

This is the same changba which is in Changdun. Because that changba means to with... extract meaning from a statement.

So what's this changba mean? Which has been which has been I don't know induced by de. What's de?

But what's that in the last phrase? Yeah, that wrong idea. Got it?

So that wrong idea as well as the karma which this wrong idea changba means to lead or guide or how do you want to say it? I don't know. No, it's the other way around, you see.

Karma which which this wrong idea oh yeah leads to that's pretty good okay, leads to are an example of the rakpa form gross form of the truth of the source source of pain I like to put in the pain because well, it's more clear you talk about the source the truth of the source and people are like but if you say the truth of where all your pain comes from it's different, right? You get a more visceral visceral reaction in your reader and that's the whole point, right? The reader should stay engaged because you are helping them by adding words when completely needed and helpful, right?

And and taking out words when you're not okay? It's subtle but it's I mean, it's dangerous but it's without that you can't be a good translator right? Because you're the goal of translation is somebody should write that down, Alistair the goal of translation is to facilitate the reader's understanding it's not for you to look good or to catch every word or anything else it's it's to get the reader to have the same understanding that the Tibetan reader would have at the same moment that the Tibetan reader would have it got it?

That's the goal whatever you have to do to reach that goal it's it's not only legal it's the whole point okay? Alright What would you expect next? You're looking for the subtle form of the second argument, okay?

holding to objects as real as well as the karma which this wrong idea leads to our example of the subtle form of the truth of the source and then you're going to have to say it again because you already said it and they'll catch on Let's stop and look at that Let's stop and look at that right? In terms of Mahamudra the six levels of what do you call the six flavors of Mahamudra, right? What's he talking about?

Yeah, number two which is the crane the guy in the glass box operating the crane essentially it's that okay? It's number two and what's the later one? to think things aren't real which number of the six?

number six itself number six itself okay? So he's talking about number two and number six right? Again, in the Mahamudra presentation to think that someone is controlling Rob Haggerty's arm and the karma that he would do the karma that he would commit because he believed that are the rough source of suffering are the rough source of pain I control my day I'm Geshe Michael you know, I'm I help start this place nobody can tell me what to do at time this is my day this is my day from the moment I get up to the time I go to bed I can do what I want I spent 50 years to create a place where I can do what I want you know? like you believe that, right?

that's the number two I'm in control of this and my body and my time and my day, I'm in control and then the karma that that mental affliction creates which it leads to, right? which is what? I mean the first time somebody comes up to me and interrupts me and says, you have to do this then I get angry, I get upset so the misperception that I could ever be in control of my day the one I wake up with every day and then events and people happen that interrupt my day and force me to go a different way that's is that the source of pain?

is that the truth of the source of pain? yes is it subtle or gross? gross it's gross because that isn't to hold myself as self-existent that is not to hold myself as coming from myself that's a lower form of stupidity that's a grosser form of stupidity that is not worldview number six it's one of the other five and those are lower forms got it?

so any trouble that's brought about to me by one of the lower forms is gross or obvious source of pain but to grasp that Geshe Michael doesn't come from Geshe Michael right? to think that Geshe Michael is coming from his own side and the trouble that that triggers that's subtle like someone could talk you out of look Geshe Michael, how many days have you been in Dharam? I don't know, it's about 1200 days well, how many days did you not get interrupted?

how many days did you really control? not one so, do you think maybe that's a wrong idea? you say, ok I got it tomorrow I'll wake up I'll be more flexible I understand I can't control my day but do you perceive that all the interruptions happening to you today are directly caused by you interrupting other people's lives

[Speaker 2]
no

[Speaker 1]
no, that's harder that's a subtle cause of pain that's a subtle cause of pain if you understood that then the first time someone interrupted you the only thought that would come in your mind as they are cutting off your limbs right?

in the Dharamkara would be, I've got to stop interrupting people this is a drag you wouldn't like to yell at the person who's interrupting you they're just a, what do you call it? they're an instrument of your own stupidity somebody should make a book called that they are an instrument of your own stupidity ok? the whole world is an instrument of your own stupidity ok?

like that and you don't react to them because they're just a stick and you don't, you beat up the guy holding the stick you don't beat up the Osori's stick is awesome you don't go fighting we should bring the stick here and say ok, everyone who gets mad should hit the stick you know you don't fight the stick you fight the person who's holding the stick which is yourself but that's a more subtle form of the cause of all your trouble you can call Kun Chung Denpa the cause of all your trouble that would be ok for a mass market good ok? Lama Kusli, next part ok having given the two forms, subtle and gross so the second I am truth as a translator, we can expect now the subtle and rough forms, gross forms of the of the third, which is cessation yinbata yinbata the truth of cessation is it always the truth of cessation?

sometimes it's called nirvana aren't there two orders in which the four I am truths are taught? yeah so that would be nice to bend there no, the order in which one is called the Toppe Rinpa the order in which you figure them out and then there's the Jukte Rinpa Jukte Rinpa say Jukte Rinpa the order in which they actually occur and that's different what's the order in which the four I am truths actually occur?

[Speaker 2]
three is number one huh?

[Speaker 1]
no, in which they actually occur not the order in which you figure them out first you get upset that someone has interrupted your day that's the source of suffering then you get suffering then you work to stop it and then you stop it that's the order in which it it's called the order in which it actually occurs then there's the order in which you figure it out what's the order in which you figure it out? you got an arrow in your head you got an arrow in your head you know, like people are bugging you all day you're trying to work it again so you got an arrow in your head it's like what? truth of pain and then what comes in your mind?

who started it? where did it come from? and then you're thinking can I stop it?

how do I stop it? that's the topic that'd be a nice debate in the debate ground ok so we're anticipating two forms of the truth of the end of pain the truth of the end of pain we got like 15 more minutes say again he only did pain and the cause I guess we're just trying to prove all forms or are authors trying to make sure we know all forms which is probably more likely ok wow oh this is terrible ok wow if you're gonna follow it follow it backwards from this tummy ok that emptiness um right there inside it passes um um uh well ok I'm a person who exists in a substantial self mhm is where there good? would that be better? hang on, if I don't concentrate I can't do it uh, wait, this is a hard one this is a hard one which character is this?

uh uh one's illumination of a grand idea of a holy person um I'm gonna split this to consider you know emptiness when it's in absence of a person who exists in the world whew I got it? I'm gonna split it again ok, make it easier let's consider emptiness when there's an absence of a person what's this saying? it's saying that there's a bodhisattva ok he's on the path of seeing alright and he has a thing called tongpang tongpang means stuff you got rid of by seeing emptiness directly tong means seeing emptiness directly tongpang means stuff you got rid of ok, tongpang there's only three, right?

mental afflictions that are tongpangs do you know it? do you remember? doubt doubt about the path cause you saw it, you saw emptiness directly you can never doubt Buddhism again yeah well, let's go to that other second one yeah, believing in crazy spiritual practices like whipping yourself or standing out in a hot tub for 10 days like that, ok and then the third one is is any philosophical belief that Geshe Michael could come from some side or that Geshe Michael is the way he looks an intellectual intellectual belief that Geshe Michael exists the way I always thought he did that one you can't have anymore intellectually if someone pressed you in a conversation do you still believe that you existed the way you thought you existed when you were 10? then an Arya would have to say who is older than 10 would have to say, no, I don't you know, I got over that but then they'd say, but do you still see yourself that way?

and they'd say, yeah, helplessly I can't help it that's inborn ignorance I was born with that, it will take it could take up to 7 lifetimes to remove that so I understand that I'm not the way I seem, but I still seem that way to me, got it? intellectually I understand that under moments of stress when I get interrupted from the day I have planned that collapses intellectual understanding collapses because the inborn misunderstanding takes over again, reasserts himself, right, from where it's been sitting all along and then I get angry so they're talking about a Bodhisattva on the path of sin does he still entertain the idea that he's driving the crane? does the do they still think that they are driving the crane?

all they said was tonglamba I would say after the direct perception do they do they still think that they control their arm? no, they don't is that a kind of emptiness? we can say in our school we call it the flavor of emptiness, right?

We can call the flavor emptiness, right? No? I don't know.

Do you ask, what is the kind of emptiness? It sounds very far-fetched. Would our school...

Yeah, it does. No, it's not. What's worse than that is Abhidharma.

You know? Or it's even the sub-tranquility. But anyway, he's allowing that kind of emptiness.

Okay? You could say an absence, okay? Yeah, he said emptiness in the sense of an absence of the driver of the crane.

Do we recognize the absence of the driver of the crane? As Prasangika, do we recognize that it's... Do we say it's still true that Rob's not driving his arm?

We do say that. So, could you say, if I don't believe in that anymore, I have achieved the cessation? Yeah, but it's not the ultimate cessation.

That's sort of a gross cessation. We just established a gross version of the third I am Truth. Got it?

Okay, got it? Yeah.

[Speaker 2]
Is the emptiness referring to the cessation of an idea that you actually did have? Or is it referring to the emptiness of the doctrine which is never there at all?

[Speaker 1]
That's a good question. Let me do it later. Let me repeat this one.

I'm going to repeat this one one more time. What would be the cessation of that? Let me repeat this one more time.

Is it true that Rob Harvey doesn't drive his arm? Yeah. Yeah.

If a person is a bodhisattva who has reached the path of seeing, would they understand that? Yeah. So, would they have achieved the cessation of the idea that Rob Harvey controls his arm?

Yeah. Would that be the ultimate form of cessation that they have achieved? No, because there's a higher one, which is that Rob Harvey is not coming from himself.

That he's coming from my karma, for me. Right? The fact that he's not coming from anywhere else would be the ultimate form of cessation.

Got it? Now, details. Are we talking about the absence of the crane driver?

Or are we talking about the absence of the fact that there was a crane driver? Which is your question? Or the idea that there was a crane driver?

That's okay. That's a good question. I'll repeat your question.

It's a good question. Are we talking about the fact that there's no crane driver? Or are we talking about getting over the idea that there could be a crane driver?

Does cessation mean there was never any crane driver? Or does cessation mean you no longer think there was any crane driver? That's a question.

That's why he says characterized by. You see? He is talking about the stopping of the idea.

But he says characterized by the absence of the crane driver. Got it? The idea which involves the absence of a crane driver.

Got it? So he's actually pulled out both. He's using both.

He's saying a cessation of the idea that there could have been a crane driver. Which is characterized by the cessation of the crane driver. Got it?

I'll say it one more time. The cessation of the idea that there could be a crane driver which is characterized by the understanding that there is a cessation of the crane driver. Yeah, meaning there never was a crane driver.

Now that's a problem with the Tibetan word Gopa or Sanskrit Nirodha because it can cover both. Gopa of the crane driver meaning he never existed in the first place and Gopa of an idea which really did exist. This is where we get in to say I'll divert the question and use up my four minutes and get out of trouble.

You do this in examinations in the monastery. Say, Lampi Gaccha Rippe Gaccha Lampi Gaccha Rippe Gaccha Lampi Gaccha ye Rippe Gaccha me Say, Lampi Gaccha ye Lampi Gaccha ye Rippe Gaccha me Rippe Gaccha me The Gaccha meaning the thing we want to get rid of or the thing we deny. The thing we want to stop.

As far as the path does exist because it's the idea that the guy is driving the crane. It's the belief in the guy that's driving the crane. That belief exists.

It's a thought in your mind. It exists, right? Lampi Gaccha means the thing you are trying to eliminate through the use of the path.

And that thing exists. What is it? Your eye belief in the crane driver.

Okay? But what's the Rippe Gaccha? What does logic itself demand cannot exist?

The driver. The crane driver. Does the crane driver exist?

No. Does your belief in the crane driver exist? Yes.

They're both called Gaccha. Technically they're both called Gaccha. The first one is what we call like the real Gaccha.

The Gaccha of our reasoning path. And then there's the Gaccha of our practice of the path. Which one do you eliminate first?

I think you first have to question the existence of the crane driver. And once you have established that it didn't make much sense that anyone's driving his arm, then you could stop believing that there is a crane driver. See what I mean?

The belief in the crane driver would drop. Maybe Rippe Gaccha stops first. Maybe Lama Gaccha stops second.

I don't know. Anyway, it's a soft Gopa. It's a soft cessation to stop believing in the crane driver.

What do you think he's going to say is the hard cessation? The subtle form of cessation? Yeah, the belief in a rod who can come from his own side.

A belief in a rod who is not being created by rod's mental plexus. Got it? But he adds one more word, and then I'll stop.

Kuntak. You got one more word in there. Kuntak.

What's that? No, this Kuntak is the one that you believe in intellectually. The rod who comes from his own side that you believe in intellectually is for him.

The subtle... To stop that is the subtle cessation. Okay?

What is subtle cessation in his system? That you stop your intellectual belief that rod can come from his own side. What's the gross cessation in his system?

That you stop believing that rod can lift his arm. That rod's in charge of his arm. Got it?

It's easier to see that rod's not in charge of his arm than it is to realize that rod's coming from his own misperceptions and my misperceptions. Got it? Got it?

That's cool, right? So we've established that there are gross and subtle forms to how many Arya Truths so far? Three.

We got one more to go which is the Arya Truth of the path. And we'll do that in the fall. So...

No, it's always good to do something, right? It's always good to do something. Right?

Okay. Yeah. So thank you for the class.

Thank you for your interest. Because you're into it. And we go away from here and it's very frustrating.

Life is frustrating. Because no one's into it. No one's into it.

There's not one single person we meet outside of Dharma who cares about any of this stuff rather than be here. So... So it's a pleasure to be with you.

And it's a... It's a really cool karma that you're all into it. And that you...

You want to see it. You think it's something to do in your tent. Okay.

Thank you.

[Speaker 2]
Thanks.