9/19/95 tape # 1
I would like to welcome everyone, very nice to see you, all of you. I 'll be here to the end of October. I am going to give a teaching on the mantra, this Holy mantra, 'Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha'. This will be our subject till the end of October. That's why we said the Heart Sutra. There is a number of different translations of the Heart Sutra available, from Tibetan to English, from Sanskrit to English, from Japanese to English, from Chinese to English, but we usually use the Tibetan to English, and what we read here, is I believe, is the Japanese translated into Tibetan, is the Suzuki Roshi considered this as a very very important and very blessful or something, so, from which, Allen Ginsberg had taken this and worked this too on this, so that's why we have this and those of you who don't have the text, we will be doing this every day for during this session that we'll be teaching the 'Gate Gate Paragate Parasamgate Bodhi Soha', so next Tuesday probably you should get copies. Either you do it by yourself, or somebody from here will bring it, but it is your duty to find a textbook rather than to depend on someone else to provide it. So the reason why I decided to talk about 'Gate Gate Paragate Parasamgate Bodhi Soha' , that one, is I've been asked by Tricycle who wanted to interview me on the subject of 'Gate Gate Paragate', so I said that's not going to work, because it is very important and has a lot of different meanings, this word like a few little words 'Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha' is almost all the essence of the teachings of the Buddha available and particularly, the five paths and all this, so if you just make an interview, and then who knows who's going to be the questioner, and they will ask certain questions, I will say certain things, they'll ask certain questions, I'll say certain things, and we'll probably do a disservice so that's why I thought we'd spend some time it's very common for those who are used to follow Buddhist practice, whether you are following the Japanese tradition or Chinese or Sanskrit tradition, or Tibetan, everybody says 'Gate Gate Paragate Parasamgate Bodhi Soha', even those players, in Hydrogen Jukebox, that opera, even on that, they have those 'Gate Gate Paragates' going on and back and forth so people used to say that all the time, so I thought it's very important to know the meaning of that. So I thought we'd spend a couple of weeks on that talking about what it is, so afterwards, if it's useful we'll edit, and give it to Tricycle. They can use it as an article, if they like it. If not, at least we won't do a disservice to that because you know, a little interview on a half hour or forty-five minutes, you're asked certain questions, they'll say what do you mean by "Tayatha", and then like this, and then you say what does "Gate Gate" mean. "Gone, Gone" and that doesn't really make sense, you know, so I thought I'd rather not do a disservice. So that will be our next subject, for the next couple of Tuesdays.
(058) So when we talk about this particular 'Gate Gate Paragate', I'm not talking just now, I'm not even naming them as mantra. You will know at the end of it or by the time when you get done, so "Tayatha". I like this. What does that mean? We are going to look at this, there's a lot of quality, the quality of a teacher, the quality of Dharma, this particular mantra "Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha", so like first let's go, what's the quality of the Teacher, in this case, Buddha. One of the most important things, what happened is traditionally we also, Tibetan tradition we say Buddha had first generated great compassion, and then accumulated merit, and then, finally, total enlightenment came and all this and that.
(072) Whatever it may be Buddha definitely had a tremendous amount of compassion this is one the best important qualities unlike any other teacher, the Buddha one of the most important thing Buddha had two things, the compassion and the wisdom. These are the two most important things. The compassion is so powerful, so much so that Buddha always feels, how can I best of help all to all beings, how easily can we free all sentient beings how we can deliver joy to them, and that is the main concern of the Buddha all the time. So we have that great compassion, and looking for, focusing for all sentient beings, and also have a desire to be free, and then looking at methods, what can you do, what can I do, what can I do, what can I do? So that is the first question, when somebody wanted to help somebody else, the first question is what can I do. Right? And that's always true. What can I do? So the Buddha also heard that question, "What can I do, for all beings?", So when the Buddha heard the first question, 'What can I do?" the answer is, ofcourse, I have to liberate them. If I can liberate them, it will be most helpful, right? If I can liberate them, it will be most helpful, so therefore the trick that compassion forces them saying that we must liberate all of them .That's the thing. so then the question comes liberate, liberate from what? Free from what? How and what? So naturally, it is again so where are these sufferings coming from, why do you have to liberate, why do you seek help, why do you need help?, because we have a problem, or we need help here to do something, right or wrong? That is the question. So, when Buddha looks and says we need to liberate, (100) so the question comes, liberate from what, liberate from what, from the sufferings, and an interesting thing here, a number of Americans will tell you, 'I have no suffering', but this is very common, very common. The other day somebody said, " I have no suffering. I have a problem with that suffering',It's true. People don't think of having a problem as a problem (lack of recognition-JD) so what's happening is, what's happening is we all do have suffering, don't kid ourselves, we do have suffering. Basically, we have suffering of birth, aging, illness, and dying too. We make them look beautiful, we can't make sickness beautiful because we know it's suffering, dying we can also make look beautiful because we don't see it. The people die, and then we put make-up on the dead body and put them in a nice coffin, and then you don't even know the person's dead, right? (114) so, put a little nice box (?) and sort of nothing there's no. You know there's a funny thing in this country anyway it's nice, no doubt, but, on the other hand, when somebody dies in the hospital you don't have really the feeling of dead either, there's no body that's getting rotten, there's no smell, there's no. Nothing is a tangible feeling. They all made it look so nice. It's looks like a little cardboard box, and then, go out. But, also, that may look beautiful but for the individual who is in the box all the time, that's very difficult too so, but there is suffering there.
And then, aging is something that we can not hide much except we put make-up on it, and change your hair styles, and what else do you do, probably you're worried that your husband will see you before you put on make-up or something, forgot about it, and otherwise you do have make-up and put it on but that's all you can do but that suffering of aging is there no matter whatever you deny, so basically that is we do have suffering with everybody, whoever thinks "I don't have suffering", it's not reality, it's not true. They do. So, even if you deny, there is suffering. And on top of that, emotional sufferings are tremendous. The fear, and all these are there; fear of being lonely, fear of losing something which you don't even know you're afraid of, and all of them there.
So, then, the Buddha said I would like to help them, so then the question of how the Buddha can help is not only giving you a temporary shelter or food, or medicine, that's help no doubt, but Buddha as Buddha as an enlightened being, as somebody extraordinary can do better than that. And needs to do better that that. So, in looking at it, he said, what can I do, so the answer he got is hey, I can make them totally free of everything. That you call liberate, liberation. Liberate from what? (150) Liberate from the cause of suffering, rather than suffering itself. The cause of suffering. You know the cause and result if you try to work with the symptoms, you can not reach very far. If you work with the cause, you can totally cure, totally free. That's what the Buddha found. Buddha said, "I can do that" . So then, what caused the suffering? What is the making(source JD) of the peoples' suffering? What makes it? So the ultimate cause is the delusion or even the ignorance. The most important thing to find is ignorance. So, Buddha said I need to liberate everybody from ignorance. so what kind of mind, what kind of thing can liberate ignorance? So the answer you get is the wisdom. The wisdom is the only key which can clear the ignorance. That's right. That's what Buddha found. So, Buddha said, "all right. "let me show the wisdom." Allright. Buddha said, "Let me show the wisdom. So first, what am I going to show until I have it? How can I show it to the others? You know what I mean? So, discover what the Buddha discovered, unless I've been able to help myself, then understand and experience and gain the wisdom, how can I show others? And that's why one of the most important (principles JD) in buddhist teachings becomes unless until you've been able to help yourself, you will not be able to help others. Because of that reason(175) So, helping yourself is the far most important thing for Buddha, in order to help others. First you have to help yourself. So, therefore, Buddha recognized the cause of all our problems is ignorance. The antidote for the ignorance is wisdom , so in order to show the wisdom, share the wisdom with others, one has to experience; not only one has to experience, but one has to be perfect on that. So, that's why the experience of the Buddha's, cutting through the ignorance is the wisdom only and what is the wisdom? The wisdom here is the famous buddhist wisdom they call emptiness, right? What is emptiness? The emptiness is nothing but that of what do you call it, the balance of not to extreme of either side, and the balance point. What people do have is the extreme of what you really have extreme of eternalism, or extreme of nihilsm, right? This is extreme of externalism or extreme of nihilsm (200), or you may say extreme of existence or extreme of non-existence. The extreme has been cut. I don't know whether you are hearing me or not. I have no idea, maybe one or two people hearing me or not, maybe not many, so when you're balanced between the extreme of existence and the extreme of nihilsm, when you get into the middle of it, and that is the what they call the central path or middle path, that's what the Buddha called the middle path. The Dalai Lama keeps on telling I have proposed to the Chinese a middle path proposal. He's getting the idea from here, the middle path is coming from here but the real middle path is the extreme of existence or the extreme of non-existence , meaning its the reality of ourselves, the absolute truth of our really being. To understand it better it's not a true translation, but to understand it better, it's really looking deep into the mystery part of life(217) what best people make what makes us being people, what makes us being human being, why we are, why can we think, why can we function,why, why, why? the true reality, what is our genius or dream(?) You know, in Buddhism, it is not important who we are but it's important what we are and where we are. That's really important. Where we are, what we are. It doesn't matter who we are. We don't have a name; it doesn't matter. Nobody has a name. Every name is given but reality, but that doesn't make you become me or I become you but still we do have separate identity. However, so, when you look down, look down deep down that middle path which Buddhists call continuous. So that is confusing one that's really confusing one, because the moment you use the word emptiness, emptiness will give you the idea of absolutely nothing, you know, empty. My bowl is empty .My cup, my mug is empty means there's no water, right? So, the idea of empty, the water will give you nothing, so if you get nothing idea you go nihilist. If you go too extreme of existence, I am solid here and nothing can shake me. I am here forever and blah blah blah, will be the too extreme of existence. So the balancing between these two points get it? That's call the middle path. That's called. So what are you balancing, how do you balance? In my case, in me. in me. in me. If you read the Heart sutra, they will tell you no tongue, no nose, no ear, no eye, no nose . You have said that no? There is no absolute, no absolute, there's no something, tall people, blah blah blah, you went through all this, right? So that, but I do have nose, I do have ear, I do have eye. Why am I talking about it?(244) What I am talking about is what I am not talking about. And what I am not talking about here is dependent origination. We are all dependent originated. We are all, our existence has been dependent upon a number of factors, a number of factors. The body, the consciousness, or the soul or even (the name or letter?) , or even the combination combined together we exist. right: If I don't have a body, if I'm a homeless ghost, round here, even I exist. You don't see me. So you are not existing because I don't have identity. I don't have a face to look, I don't have a body to touch. I can't make a noise that you can hear. You get it? So, in order for me to function, to be able to exist, I have to depend on it. So, the meaning of empty is dependent origination. So that you are not talking is the greater meaning. The essence of the emptiness is dependent origination, and the essence of the dependent origination is the emptiness. And that is the path. That is the only path which can cut the ignorance. So Buddha experienced that, and shared that with us, and that's why it makes quality, extraordinary quality of the teacher, who shared the experience rather than who just said blah blah blah. (275)(Tibetan quote). One who sees and then, felt, and experienced, and shared. That's why we say the Buddha is the equivalentless teacher, because of that reason. Not only that but that's why Buddha is reliable master. The master who shares his personal experience, which can be followed by a number of others who can repeat almost the same thing, can repeat the same thing, can follow the same way. It is almost like a science, no matter whoever the person may be you follow the same path, you get the same result.(289) So, a number of our friends, like Tony always tells you this is inner science, but a number of people will laugh at them I do not know but whatever it is it is the mechanism that works within one individual which can be repeated by anybody. If you do it the same way, you get the same result, whether it is science or not science, whatever it is. That's why it's called reliable in Buddhism. The quality of the teacher has to be the teaching reliable. The reliability of the teaching meaning whoever does follow it, gets a result. (302) It's not that you think you're going to get somewhere after some time no matter how many years you go round it doesn't matter but I'm getting somewhere. That's not getting you any result at all. So that's some problem somewhere. Anyway, that's the quality of the person who shares this mantra called "Tayatha Gate Gate Paragate Parasamgate Bodhi Soha". When you say "Tayatha" is like this the meaning, the translated word it becomes like this, like what we just now said, the quality of the teacher, like this.
Not only that, the quality of the teaching, the quality of the teaching will also have two things; the direct teaching and the indirect teaching in this particular case. Direct teaching and the indirect teaching. What is the direct teaching? It is the absolute reality of every phenomena, and every existence, which is again what we call emptiness. What is that? What is that thing called emptiness? What is it? Ok. Here we may now twist a little bit from an ultimate, the(323?) system of the emptiness , we'll slightly twist (Here we will make a slight digression from the traditional explanation JD) because it's easier for people to understand is the if we follow, and I'm saying this for the benefit of one or two people who understand what I'm talking about. This particular point. I'm twisting from the (327?) style a little bit and try to take the system of Chittamani and mind only school's thoughts. That's for those people. But according to the mind only school's thought, what every existing thing, every human being, everybody around here is the same thing. It is the mind who has produced, which has created. (Reality) is the reflection of mind only. However, within that reflection, some are better, some are worse. Why? Some are enlightened, some are non-enlightened, why? So the answer to that is because some are free of dualistic recognition, or some are in the control of dualistic perception, and some are free of dualistic perception, and that makes a difference. That's the answer to that. Did you get it? Probably not. What does 'dualistic' here mean? (350) If you're going in accordance with the reality and you don't have delusions, then there is no dualistic feeling but if you are not going in accordance with the reality, and you're going in opposition to the reality, then you are mistaken. So those people who have a mistake in perception, are in trouble, while those who are free of mistaken perceptions, are free. That's what they're saying. So, what is it? What makes you confused, and what makes you not confused? And if you are going according to the actual reality you are not confused, and if what you perceive is separate from the actual reality, we call you confused. And that's what they say. Those confused ones get into troubled. Those who are not confused, in common language, dualistic, forget about it, common language, those who are confused get into trouble, those who are not confused don't get into trouble. What does 'confused' mean? How you perceive, how you understand is not reality. That's why you're confused. Those who understand reality, are not confused. So what makes you not confused? (375) What are you talking about? You're talking nothing but than that of the middle path alone. Free of the two extremes, that perfect middle path. Those who have it are not confused. Those who don't have it are confused. And besides, that is the only door for liberation according to the Buddha's experience. I'm talking from the Buddhist background. When I say this is only, I'm not saying that other religions don't have liberation. Do not misunderstand. Here we're talking about from the Buddha's experience and from that point of view, Buddha said this is the only door. That's why they call it the only one door for liberation. There is no second door. (Tibetan quote 389), according to the Buddha's experience. That's what it is. So, what it is, that perfect understanding here no matter what the mind may perceive, the mind may focus and even perceive every other existence whatever they are you perceive them however, what you relish or what you enjoy, or what you taste within you are different. Are you with me? As you and me as ordinary beings, when you look at certain things we will perceive that as it is. When we look at another third person and we will see the person, our perception is whatever the identity that we have and we see the identity only and we don't see the inner person. If I use the words 'inner person', which will make you understand better. However, I'm making you more confused. Let's say Doug over there and when you say Doug, you see the beard, you see the long pony tail, and we see the tall guy. And we perceive that and we will just say Doug, and when we see that face again, we say,"Oh, this is Doug", and we leave it there. And we don't have anything beyond what we can see but when we are free from confusion, we will see that is Doug's identity. However there is inner Doug, which is in reality, the nature of emptiness. And then we'd be getting free from that confusion, begin to. So our ordinary level. Let's say there are 50 people here or 60 people, whatever it is, and we will look at each other, and we will perceive one person, right? We will perceive each and every individual person and we have a little identity, and we cut it there and we label them and we leave it there and we can go on and count a number of people. We can leave it there. That is with the sort of maximized perception, or what we call (Tibetan word... 443) in Tibetan, which is manifested and maximized perceptions. However, when you begin to see it really and then you begin to really get into it we do see the inner beings of the individual, and then this idea of 'same taste'. Did you hear that before? (450) How many people have heard that 'same taste' business. I get like a few hands there. Same taste. The example is like honey. No matter which bee hive you pick up, you get one taste, right, one taste of honey. Likewise, the deeper being in there, the way we perceive will be different. What we see and identify will be the same thing, the perceiving will be the difference. And those people who are not confused will perceive it as oneness. Let's leave it there. I've confused you enough. So that is the direct meaning, direct quality of the Dharma of these particular few words. I'm only talking about quality. I'm not talking about meaning at all. I'm talking about quality. People talk about dualistic and non-dualistic, particularly those are part of the new age. They talk a lot about dualistic, non-dualistic, blah, blah, blah. And what does that mean? This is a big question. What does that mean? To me those people who even have an understanding of emptiness, I use the word 'understanding', not a direct encounter, but an understanding of emptiness will see the understanding of the emptiness of each and every individual and leave it there and I'm here as a watcher when I watch all of your emptiness, John's emptiness, Mary's emptiness, Bob's emptiness, and Doug's emptiness, and Dan's emptiness, and all this. I see all this different emptinesses. I'm here watching and all these different emptinesses are there. Even on the emptiness, ok? And that is the dualistic emptiness perception,even though it is an emptiness perception. Number one, you don't even have an emptiness perception,not even nearby, when you know, when you go through 'Gate Gate Paragate', then you know where we are, what we are, so (502) that's why are not even in nearby, even then, let's perceive it because we are using the word all the time, dualistic, non-dualistic, and this and that. Now when you are at the level of 'Gate Gate', the first 'Gate', the second 'Gate', Gone, gone, first gone, second gone, we don't have a perception in maybe the second 'gate'you may have it a little bit, second gone, we may have a little perception of those, so we have the dualistic perception of emptiness itself. And when you become a 'Paragate' then you have a non-dualistic emptiness. And non-dualistic emptiness here means the individual who sees the emptiness is not like somebody whose watching a football game but rather, someone whose really playing the game. So you are the emptiness, you are within the emptiness, (524)
END OF SIDE ONE
(020)
The answer to that question, why enlightened beings have a better life than the one we have this life why. The answer to that, the Buddha gives you a totally different answer. It is nobody made it. Nobody created. Nobody created in that way so it is our own deeds. Those who are enlightened, they have good deeds, so that's why they have a better life, and we have worse deeds, that's why we have a bad life. As simple as that. Nobody made it. Nobody enforced it on you, so people may have a little difficulty when you say nobody made it. But what does that give you? The (--? 031) is another thing. You are responsible for yourself. No one is responsible. The responsibility for yourself is yourself. You are your own. That may be a little different than normal Judeo-Christian tradition. Some people will tell you Buddhists are atheists. But whatever it is, that's what the Buddha tells you. You are responsible for your own. You are not made by anybody in that in the conditioned way. I mean, you are, good or bad, whatever you are, is your own deeds. So those who are enlightened beings, that's why Buddha made a big deal right from the beginning, early at the beginning, the Buddha and ourself is on a total equal level, and then the enlightened beings had an opportunity to work hard, to get it. And those of us who left it out; maybe we didn't get the opportunity, or we didn't get through. We didn't make it. It is like a true American spirit. This opportunity; you are responsible, you worked hard, you achieved the American dream. It is materially. That's what it is, and spiritually, in Buddhism, is like that. The true American dream. You are responsible for yourself, and you get opportunity, you have the opportunity, you make it, if you don't, you don't. It's as simple as that.(050)
Buddhism does not guarantee anybody for liberation either. It can not because we are responsible for ourselves. Buddhism can provide an opportunity, sure. If you take it, you get it. If you don't take it, you don't get it, and the chances are we don't take it. Why? I better not tell here, I'll tell a little later. So, since you are responsible for yourself, and whenever you have the opportunity, can you develop instant enlightenment? The answer is no. There is no instantaneous enlightenment at all. If you are looking for some kind of enlightenment, where an enlightened being comes down to you, and hits you on the head, or gets through your dreams, or gets in your body, and changes your internal things inside and try to look for the next day to find things, you are totally mistaken. You're crazy if you're looking for that. You are absolutely crazy. There is no such a thing called enlightenment, instantaneous enlightenment. then you may say you read the story of this great Maha Siddha and this great master and this and that. They had that. Yeah,sure. They did have that, but they worked a number of lives even before that, to get to that level. What you get is recorded the last minute of the final conditions whichever created the direct result. The final conditions have been recorded. It doesn't work that way. It works gradually. And if there is instantaneous enlightenment, we won't be here, believe me. All these enlightened beings have great compassion. They really want to help everybody. They might have gone and overtaken us and gone us a long time ago. But even overtaken us is not necessarily that great. In this country people who do the channeling,they think it's great, but I don't think it's that great. It may be helpful, helpful to the people from whom you took the message, and helpful to the people whoever does the medium business, like somebody, and in this way may be helpful, but as the patient, as the reality of function, I don't think it does much for that individual at all. Because it is (082) a third person who borrowed your body and functioning within you. It is simply you lending your body to that person, and the lending's been done by your clients, instead of that person paying you. So I don't think that's great. But if there's anybody around here who does that and has great faith in that, I'm not really insulting any individual. I'm not talking about anybody anything but basically, as a Buddhist teacher, it's my job to have to say everything's not good. Everything's not good enough so that's my job, so that's what it is. So you are responsible for yourself and it is has to be gradual development and it never could be the instant enlightenment.
Earlier in Tibet, there was a joke or dirty story not dirty in that way, bad story, in the sense they said somebody said this great master will make you enlightened for seven days, within seven days, but it will require that you give up all your total belongings to the organization that the master belongs to or the master himself and finally go up to (a big cave? 097) just opposite the Potala there's called (Chokparay? 098) a medical college (cave?), and before Chokparay was built, there's supposed to be a big (cave?), and a big hole underneath so what they did they made this guy to meditate there without giving him any food or letting him sleep for seven days, for six days. On the night of the sixth day it is very easy to kick him and throw him in that hole so that's called instantaneous enlightenment. So that is an example of instantaneous enlightenment. So therefore is there easy instantaneous enlightenment? It is not available. It is in 'Gate Gate Paragate Parasamgate'. It doesn't say 'Tayatha Om Bodhi Soha'. It says 'Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha". It doesn't say 'Tayatha Bodhi Soha'. It doesn't say that, ok? So, that's what it is. Even those earlier enlightened ones they have gone with very gradual development of the individual, gradually day by day, hour by hour, month by month, year by year, making efforts and that's the result, and that makes perfection, that brings the perfection. So that is the quality of the indirect teaching of the Dharma, in this particular case. (116) It is a gradual process, process of the five paths , five paths right.
Now the next thing I'd like to discuss here is the question, this 'Gate Gate Paragate Parasamgate Bodhi Soha', is this a mantra, or is it tantra, or is it sutra? Those people who know what mantra is, what sutra is, what tantra is. If I say this is tantra, non-tantric Buddhist practitioners even in the Thai tradition or the Burmese(Selenonius? 126) tradition, even then, they say this'Gate Gate Paragate Parasamgate Tayatha'. And non-Vayrajana or the Mahayanas will also have that. All the Vajrayana people will have that. So answer for this is idealogically, the Vajrayana answer in reality, absolutely it is the mantra however, it is used as a sutra everywhere. Even anti-Mahayana, anti-Vajrayana Buddhist people also use this 'Gate Gate Paragate Pasrasamgate Bodhi Soha'. I used the word 'anti'. Even then, they use this. So this is eveything. So from the Vajrayana practitioner, which we are supposed to be, from our point of view,what does. If it's mantra, what does 'mantra' mean? Actually 'man-tara'. 'Man' is mind. 'Tara' is protection. 'Mantra', mind protection. What are you protecting mind? You're protecting your mind from ignorance. Ignorance is the biggest obstacle, the internal evil if at all there is something called evil. It is the ignorance. Ignorance of not only not knowing, but ignorance of wrong knowing. It is the problem. So protect your mind from the internal evil of ignorance. That is the meaning of 'mantra'. Get it? It covers all mantras that you say. (150) Whether you say 'om mani padme hum, om tare tutare ture soha', or the wrathful mantras, or whatever you say, that is the mantra. The purpose of the mantra is to protect from the ignorance, and what you mean by protecting from ignorance,is letting your mind not be influenced by the ignorance but leading you towards ultimate liberation, or ultimate enlightenment. How? Through the two qualities of the direct and indirect quality of this particular mantra. (161) And direct message. That's why it is a 'mantrara'. We say 'mantra', but it is 'mantara'. So, that is the direct and indirect quality of the message itself.
Now, let's have a direct explanation so, that means 'Tayatha'. Like this. Like what? Like that. Stories that I told you. The quality of the individual, the teacher, the quality of the direct meaning and the quality of the indirect meaning. That is what 'Tayatha' is.
The next word. There are two different ways of saying it. Rather, it is a translation from Sanskrit. One uses 'Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha', and another one doesn't use 'Om', and says 'Tayatha Gate Gate Paragate Parasamgate Bodhi Soha'. So the recommended is 'Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha'. Having 'Om' is considered most important here. But in our printed books, we don't have 'Om' because in the great monasteries in Tibet, they do not say 'Om". They will say 'Tayatha Gate Gate Paragate Parasamgate Bodhi Soha'. But the teachings will tell you 'Om' should be there, but monasteries don't say 'om'. It's the tradition. So the tradition doesn't follow exactly what the teaching says. Who knows, right? Or maybe it is who knows what. So, anyway, that's there, so we don't have, they wrote here 'Tayatha Gate Gate Paragate Parasamgate Bodhi Soha'. They did not write 'Om', but if you'd like to put 'Om' there, that's fine. It's considered good.(185) So you have to put it by your own hand in. You have to write 'Om'. 'Om' also has a lot of meanings too. But there's a difference between Buddhism and Hinduism for using the 'Om'. Buddhists insist, Buddhist teachings, Buddha insists you have to think about the message of the 'om' when you use the word 'Om', you have to think about the message of 'om'. The Hinduism will say the sound itself is good enough to focus. They do not emphasize the thinking, the message of the'Om', meaning of 'Om'. And they simply say the sound focus is enough, the sound itself is enough, so that's why a lot of people say "Om, Om, Om,", goes on nine times, and a big one down bang "om" bang "om" ,goes on so that's true because the Hindu teachings will say the 'Om' itself is such a great powerful mantra, the sound is enough. But Buddhism will say no. The Buddha will say no. The sound of'Om' can mean anything. Anybody can produce the 'Om' sound. It doesn't give you direct purpose.(200) Buddha says you have to remember what 'Om' is meant for, what does 'Om' mean. What is the message of the 'Om' carrying, what is the 'om's message? And I'm sure it is not in vegetarian food, is the 'om's message. I'm joking. "om" restaurant. You know Colleen has the Om Restaurant. Some say it doesn't mean vegetarian, macrobiotic food. 'Om' actually refers to the body, mind, and speech, combination of it. That is the message, the message of the enlightened beings have indestructable body, indestructable speech, inddustractable knowledge, and quality. That's, or immeasurable quality, immeasurable knowledge, unlimited speech, and indestractable body. That's the 'Om', and (Yidam?) and vajra and all this are the common meaning here and there. It's not my subject today (218), so I'm not talking about that. But 'Om' is recommended here, so I'm not explaining what 'Om' is. That's why, that's not my subject.
So,"om, Gate', right? 'Tayatha Gate, Om Gate', The first 'Gate' means "gone" . "Gone, Gone". What is the translation? People translate it in a lot of different ways. "Gate, Gate, Paragate Parasamgate Bodhi Soha". The first is gone. So gone from where? To what, and how? These are the questions. Actually the first gone here is referring to the out of the five paths, when you try to work towards the enlightenment level, when I say gradual development, like say five paths. Path of accumulation, path of action, path of seeing, path of meditation, and path of no more learning. And that's the five paths. Let's not go into detail within each but I may have to go detailed at the second level, but when they say the first 'gone', means gone, gone, gone, and then what it is it?. Audience (Mike DeCamillo): [Gone, gone, gone beyond, gone altogether beyond.] Ok, Gone, gone, gone altogether beyond, and Bodhi Soha. Transformed into enlightenment five. Gate, gate, Paragate, Parasamgate Bodhi Soha. Five. It's five paths. Those have gone, that's the accumulation of merit level, that's the first path. The second gone is the second path, path of action, and then the third path is, the third gone is the perfect gone that is the perfect gone, or gone beyond, beyond. So the first two paths path of accumulation, and path of action is the ordinary path. The persons who are at that level are called ordinary beings, like you and me. We are all in that ordinary category. Then the third, and fourth, and fifth is gone beyond, then extraordinary beings, special beings. So that's why gone beyond, gone beyond perfectly, and then transformed, right? So, path of accumulation, path of action, path of seeing, path of meditation, and path of no more learning.(260) So that's the 'Gate GAte Paragate Parasamgate Bodhi Soha'. So when you do this, and I have to tell you what's happening on the path of accumulation of merit, why it's called the path of accumulation, what signs do you have, do you have any, and the second gone is part of action, what do you have, path of seeing, what do you have, path of meditation what do you have, all these I have to go through. That's why I'm reserving the rest of the month for this, but one thing I have to tell you. The division of those five paths has nothing to do with compassion, has nothing to do with the contemplation, or efforts, or anything. It is totally based on the wisdom path.
The path of seeing here means you encounter, this third path, path of seeing, why the people are called extraordinary about, that is because you encounter with the true reality. It was the time you see face to face with the emptiness. It is the time for you to become one taste, what they talk about, one taste, it is the path where you see where you no more dualistic point. It is the path on which you obtain the bhumi level of or become a landlord, or whatever it is. So, that's why it's called special beings. You don't have the suffering of dying, aging, rebirth. (Tibetan 285) So everything, whatever you have is can be done through your willingness, wishingness, prayer and compassion will have those things. You don't have uncontrolled death, uncontrolled illness, uncontrolled aging. You don't have that. You're free of that. That's why it's called special person. (291) All of them do not depend on compassion, all of them do not depend on the effort and accumulation and contemplation. It is all dependent on the level of the sharpness and high clarity of the wisdom. The example here is very interesting, old Tibetan example. There's an old old Tibetans have a little matchlock, you know what is called match lock. What is match lock? Do you have any idea what match lock is? Fire starter kit. A little stone they carry another stone, and they keep on rubbing it(300), rubbing it, rubbing it, rubbing it, and it becomes hot, and after a little while it starts to give you smoke, and after a little while it catches fire, so that is the example. And so the level where you get is when you actually get the fire, fire going, that's what you need it, but before you get the fire you need the rock to get very hot and then when it becomes very hot, the smoke will come. In order to get very hot, you need to rub, if you don't rub, it's not going to get hot at all, so this is the example for this, so that's what it is. And I'm sorry I went a little over but I hope it's not too boring and too difficult but this is a very very important point. Only what you have to remember is gone, gone, gone beyond, beyond what? Audience [Mike DeCamillo: Gone Altogether Beyond] Gone Altogether Beyond. I'm not sure that's what altogether beyond, transformed. That's what 'Gate Gate Paragate Parasamgate Bodhi Soha'. That's what it is. So that is going to be the subject, very little one, but very important. (321)
END OF TAPE ONE SIDE TWO
Tape two side one 9/26/95
Good evening. I'm sorry I'm late. I missed a plane twice today, so that's what happened. And the first time, it was getting to Ny, LaGuardia airport, and there was a traffic jam, couldn't get through, stuck three hours there. THe second time Elizabeth and I are together on the plane, and she has to check the (insurance in hand? 009)I said I'll wait until a little later. I walk a little slowly and picked up some little thing and had to go to the bathroom and the plane took off. That happens. Anyway, so, finally I'm back here, so what is that? Who left this here?
Anyway, we were talking about 'GAte Gate Paragate Paragasamgate Bodhi Soha'. So basically what we talked about earlier, we explained a little bit what is 'Tayatha'. Like this like what and like the absolute reality and the true emptiness is not a separation from that of true emptiness is not a separation from that of interdependent relationship. The meaning of emptiness to be able to find from the interdependent relationship and the meaning of interdepedent relationship to be able to find from the emptiness. I also I did I think I did last week try to clear up what does seeing emptiness mean and. Oh, I don't think I made that clear, but what I did make clear was seeing emptiness directly and seeing emptiness indirectly. Seeing emptiness directly here actually meaning you don't see yourself as watcher watching the emptiness as something other than yourself or other than object what you focus on. (038) Like I give the example of a water on honey as same taste and all this. What I did not give you example which I should have given you is like water in the water in milk in the milk . These are the basic exmaple of seeing emptiness directly. So when you say'Tayatha' like this is that 'tayatha' so then you have 'GAte Gate Paragate Parasamgate Bodhi Soha'. There is five of them Gate, GAte, Paragate, Parasamgate, Bodhi. So each one of those represents one of the five paths. I'm not sure if I said earlier or not, (050) I think I did the quality of the teacher, or the (author?051)who give this. Did I say this earlier? I didn't. I did. The Quality is the quality of the Buddha, I don't think there's something wrong if I repeat. The quality of the Buddha is not because Buddha is enlightened or any of that sort. But the teaching that the Buddha gave is totally based oh his true understanding and true development, and that's why the Buddha is considered a great master. (Tibetan 058) Also, and that is the quality of the teacher.
The quality of the teaching has two qualities, quality of the direct teaching and indirect teaching, or rather it should say here the hidden teaching. There are two different things. Indirect teaching and hidden teachings are actually two different things. Indirect teaching normally means even when you read very carefully the direct teaching, and you think about it and you can get an understanding of what they are talking about, and that is called indirect teaching, and there the word doesn't convey the direct meaning the direct message, whatever the word comes from the direct message is the direct teaching. The indirect teaching means the word really doesn't convey directly. However, you can keep on thinking, analyzing, and from doing it you get the meaning, and that's called indirect teaching. (070)
Hidden teaching is more that that. It is actually hidden so you can't really get it whether directly or indirectly. Hidden teaching is no matter how much you analyze or do, you will not get the message at all, but you do need a teacher, unbroken lineage with a teacher who will try to give you the they have more than this meaning. Yeah, so this, this, this, and these are called hidden teachings. So you find them in the Tibetan tradition a lot. And they say direct teaching, indirect teaching, hidden teaching. And then they will interpret a lot, oh, hidden teaching, really doesn't mean it's hidden in the caves or (wilds? 083) or something. That is a torma. That's a different issue altogether. but basically the word for hidden teaching really is the teaching which has the prefect meaning, however you'd never figure out by (word ? 086) or by commentaries alone. You'd never be able to find out and that's called hidden teaching. Get it? So this particular 'Gate GAte Paragate Parasamgate Bodhi Soha' has a direct meaning, and hidden meaning too. The direct meaning is nothing but emptiness. They tell you emptiness. The emptiness is the true reality of all existence, whatever it is, every existence, human beings, non-human beings,article, whatever it is. In the reality it is emptiness, like you have, those of you who remember the Yamantaka teachings, you have (Tibetan 095) So, anyway, waht it's really telling you is the nature of reality of all phenomenea is the nature of Manjushri(100). Manjushri is the wisdom. Remember all this, and there is nothing going, nothing is coming and they give the example of the moon shining, and the reflection getting there's a thousand different reflections coming together yet there's no need there doesn't have to be 1000 differnt moons all these, are examples we talk about. That is the really talking about the nature of reality. So the essence of the nature of reality of emptiness there's no difference than that of the enlightened beings' essence and the non-enlightened beings' essence. The emptiness is emptinesss, one emptiness, actually, one emptiness. However, that doesn't mean we are all one person, anway. (110) So, that sort of giving the message of emptiness. When you have a direct encounter with that emptiness, and there is no physical form, sound, smell, taste, touch, all of those, no form, no sound, all of them is (earlier ?113)when you're indirectly concentrating on emptiness you don't have those. You don't have that. There is no dualistic. There is no extra one. So it is only your focused. You are like click, like completely your focus is right on the subject on which you are shooting with this camera. You are focused right. There is no unfocused thing there. And that is what they mean by emptiness. (120) It is the direct quality of the meaning of this mantra.
But indirectly, what they tell you indirectly is five different stages. How? Allright, if this is the direct method, how does one get, how do I know where I am? HOw do I know waht I'm doing? What level I'm at? How do I get them there? How do I get it. So, then, that will give you the five different stages, and every wwhere, wherever you look in any Buddhist teachings, they will talk about the five paths, whehter it is Hinayana, Mahayana, Vajrana's slightly differnt. I can't say really but Hinayana, Mahayana, or (Sarawagama,? or Porchikayana? or Buddhayana? 129) There are truly three yanas, this. In the West, they count Hinayana, Mahayana, Vajrayana, they call it three yanas,but that really doesn't mean it. What really means it is Sarwagayana, Portchikayana, Buddhayana, three yanas. All those three yanas are basically how does the individual gets on the five levels. Five different spiritual standarts. Once you get some kind of spiritual standart, then you get one those five, and the five don't come togther. It has to come one; the second has to come on the basis of the other, now I remember I gave the other day the example of the match lock, and they have to keep on rubbing it in order to get heat, and the more you rub, you get fire, spark, and then the fire will burn. I gave you that example.So now I recollect. Sorry, I'm still a little in the air. (140) So,anyway, that basically is the five paths. These five paths are the hidden explanation of this 'Gate Gate Paragate Parasamgate Bodhi .So, how does that work? Gate is the first path which is called the path of accumulation, right? THe path of accumulation, why it is called path of accumulation., In this level you have no understanding of the path itself at all. HEre it is the only path, the path really when you talk about the path, we are talking about wisdom, emptiness alone. We are not talking about bodhi mind, love, compassion, and all this. We are not talking about her at all. In this level, we are talking about emptiness only. The other day, I remember now, I said the bodhi mind and compssion, and all this, are not counted. I don't mean it's not counted in ones life and ones practice. I mean in this moment about this particular word, because somebody else later called me or talked to me. I forget what, and said you said it's not counted, but I thought Buddhism is based on love and compasssion. Maybe somebody told me that. As long as you don't hit on the head, that's fine. So but that, you misunderstood what I'm saying. What I am saying is it's not counted when we are talking about this particular mantra, and what they're talking about it. I said it's not counted. I don't mean not counted in practice in general. It's very much counted. It is the foundation. However, you go to different levels. The first level you have no idea about the wisdom at all. However, you have the opportunity to accumulate enough merit to be able to get it, or to be able to understand(168) To understand emptiness is not something which you can study and get it alone. This is so important. That is the differnce between the aacademic study and spiritual, here. It is diffecrtne. It is any subject if it is material , scientific, or anything yu can study and work out, and you can get it, but at the spiritual level here, it is one more step beyond that. Beyond that you have to have enough accumulation of merit also, which means you have to be lucky enough to get it. Ohterwise, you're not going to get it.
So the Path one, is the path of accumulation, accumulationg merit, and purifying . It is the period of contemplation where you can purify negativities, or you can collect the merit, to be able to see that rare wisdom within the individual. (181) And that, is the path one, so path one, or that's why it's called the accumlation of merit. So, how does Buddha present it here. It says'Gate', means gone, gone so gone, what does that mean? Gone. It means somebody gone or go or going all of those. It reminds me of going, going, gone, or something. That's a joke I'm reminded of. (190) (Geshe Sudam Yansang?191) we call him L.A. lama, remmember? When he was in London, I believe it was about 20 years ago, and he wanted to know. He was in a place called Sussex, and he was visiting London, so he wanted to know whether the bus goes to Sussex is gone, or is going to go, or has already gone, or what happened. So, I think he was dressed as a monk, at that time, so there's nobody except one lady on the bus stand, and she's sitting. So Geshe-La wanted to ask her that and he didn't know how to so he moved near her, and she moved a little bit further away, and he moved a little bit further, and then she was sort of saying What's going on?, Who is this strange looking, whah is this,. So then Geshe La suddenly opened his mouth and said, he's thinking past present, and future. So he said "buses to the Sussex, gone, gone, going". She ran. He chased her. (206)so that's what came into my head, gone, gone going. So that's what happpened. So gone, gone, going. All three works here. (208) So, I will explain it to you later, ok? But, when you say go or gone automatically, we have to think, what does that mean, who is going from where to where and how. Ok. Let it be me. Ok. I'm going but where am I? Where to I'm going to go and how do I go? So 'Gate' the first 'Gate' even gives you this message of the four noble truths.The four noble truths, and the five paths are the hidden message from this 'Gate GAte Paragate'.The first message itself says gone or going. Where am I?I am here and half stuck, stuck in this midst of whatever, unending continuing problem, unending continuing problem You got the message, right? We talk about samsara, and all this, unending continuing mess in which I am stuck. But what message Buddha is giving, 'Don't get stuck. There's a way out'(230) Keep on going. So gone, go to where, to where? to freedom, to free of all these problems. We don't adjust the freedom enough to be free of all the pain. Buddha said no. That is ordinary nirvana is not good for you, in this particular case. Go beyond that.Go to the free of not only the pain, but the cause of pain and even the imprint of the cause of pain. Go beyond that, so that's why the first goal is even asking the individual, introducing the ultimate enlightenment is human being's can achieve and you have to go there. So each one of them gives you a four noble truth. The first noble truth on this level is the acutal problems in which we are stuck. That is the basic suffering, right? No matter whoever, however,people may think 'I have no suffering', it is totally not true. We do, each and every one of us one human to another have suffering problem, hardship, to each other,hardship to your parents, parents give you hardship, all this, even that, even you don't think of illness and dying and all this, but basically we have all this. That is actually where we are.
And we being that to that level, and what makes you to be here? We talk normally, but here it's slightly different, if you notice. Normally we talk about it is the ignorance and the delusions and all this and that. True, no question. But here in this particulart case, when you talk about 'Gate Gate' at this level you not only introduce the delusions and all this but specically you pointed out attachment. Specifically, you pointed out attachment, attachment which makes you think something is great, which in reality is actually suffering. Get it? In reality it might be true suffering but somehow you may think it is the greatest thing happens in the world. Greatest excitement in the world. Or greatest excitement that I can have. But when you do have that attachment, of longing,sticking, holding it not letting it go, you know, all this. That very attachment is the actual glue to keep the individual unconsciously remain to this particular point. (276) So,here when you talk about the cause you can specifically figure to this particular attachment. Attachment, which is somehow we have attachment for money, attachment for wealth, attachment for whatever, body, or yours or another's whatever, attachment for you, it is true. So attachment of a samsaric joy which ultimatly gives us a problem rather than a solution which is somehow we will seek and hold it, and willing to suffer one after another no matter how much pain you have to go through, yet you still digging it, learning it, working it, holding it, and that is the attachment (290). Particularly in this case, which makes the individual to continuously remain in the samsara. So this first 'Gate' the second noble truth is specifically emphasized for attachment. Looking now on life, how much we are willing to suffer with the attachment. No one can bear a pain as great as attachment makes you bear. Nothing can make you do that. But attachment does (300). Physically, mentally, emotionally, we hold no matter, whatever the pain may be, how many times it may repeat, you couldn't care less. You keep on repeating it for many things,one after the other. It's because of that. (305) ANd that, particularly,is emphasized here.
Then, the third truth on this first 'GAte' and all the 'gates' are anyway the same thing. The third truth here in this particular point is only the wisdom is counted, no others. But actually, what makes one free, each one of us really getting freedom is the wisdom. NO other can deliver the freedom except wisdom, nothing can deliver, nothing. No matter how much compassion you have, no matter how much love ultimate, no matter how ultimate body/ mind you may have it,no, I can't say ultimate body/mind, ultimate body/mind will become, absolute body/mind reaches, again wisdom, but from the point of love/compassion point, can not so the only way to make the individual free is the wisdom.
That's why in this particular path of the noble truth, fourth one, is the path is counted, is only wisdom.(326) Anything related to that wisdom, may not be direct true wisdom, but looks like, focused on the same point, try to bring the same result, and may be counted as like withing the etc. etcetera, you know, within that etcetera. So, otherwise, people will say,'Well, I don't have wisdom at all. I'm not getting it, so, therefore, I don't have the fourth noble truth at all.' So just don't make us feel bad, you put in the etcetera, so paths that sort of focus on it the same way, maybe the same thing, you know, sort of counted in that. So the result is the Mahayana point of view is only the beginning level, is recommended, Arhat level is what we call, "ordinary enlightenment", which is not really recommended because the Vayjayana Buddhism, or the Mahayana Buddhism will tell you don't settle for less than the best.(344) Don't you say that, it's an American saying, right? Dont settle for second best. Now, that's true. That's what it is. That's why the fourth is always referring to the total enlightenment level.Gate.
Now we have to talk a little bit about this particular path. So, whether we are in there or not is a big question, for each and every individual we know. ANother thing I have to talk about here is oh, yeah, true, what about the great Lam Rim, and Lam rim common with the lower level, common with the medium level, common with the Mahayana path, what is all this about? (357) Where is it going to go withing this'GAte Gate Paragate Parasamgate Bodhi Soha'? THe answer here is talking about appreciation of life, talking about impermanence, gross impermanence, subtle impermanence, all of them are cause to be able to recieve, to be able to see the true path, so it is the powerful translation, in which the individual can be moved from the sleeping point, and it is very interesting here, the traditional example given here if you are in prison, and you don't know what that means, and you don't know it's bad, you don't know that somebody will come and torture you or something. You have no idea,and you're in prison, you still go on sleeping, and then some kind person will say'hey, they'll keep on sleeping there, 'cos they're never going to get out,if you don't get out here, you're going to have a tremendous suffering, and tremendous pain, and it's too late for you, so if you get the message. You know, I used to think in a different way. I used to think if you are stuck under a dictator, or coummunist Chinese rule, or something, if you are stuck in Tibet, under communist Chinese rule, particularly, during the cultural revolution, or something,during that period, when everybody was put in jail, and tortured, and all this, so you're still there ,a and you haven't been caught, you're still don't know, and you do know you're stuck, but you don't know what to do,or you don't even know you're stuck, so you keep on sleeping there, and then, all of a sudden, somebody said, 'hey, how can you sleep like this, you should move. You should run away, you should go to free or some kind of free place. Run away to freedom. I will show you how you can run away. I will help to transport you. You know, you see, in the movies, all the time, what happened during World War II,right? So that style, if somebody gives you that message, and when you get that message, it's a great message,and gives you a tremendous inspiration. It gives you, it wakes you up, and that is basically, appreciation of life, impermanance, even on the taking refuge level, all of them, will push you to that level that is the powerful transition where you can really make it. It is the point where you can choose freedom or under dictator's rule.(406) Perhaps, the people over here, it doesn't make much sense with this. For us, it makes tremendous sense, because they still rule Tibet. So it makes a lot of sense, so following the way out, way out, so that's the what to do. And if you don't take the message, and you still get the message, still you're stuck to the, to your little warm bed, and don't wake up. Still you'd like to sleep another ten minutes more, or another twenty minutes more, keep on sleeping, not getting up, and keep on doing that, then no matter whatever meassage you get, it is useless. You do a have message. You do have a powerful inspiration. (420) You do have a powerful way out, but still, you're stuck with this and you don't want to wake up. You still would like to sleep. And Buddha gives an example for that. (Tibetan 424))so you think, it may be good comfort. In reality you're going to suffer tremendously. It is like that of the middle point. Where ever you go, which ever direction the middle point points to is not going to be comfortable. It's going to (poke? 428) you. Or, if you like better, pick sleeeping in the middle way or a memorial, or something, you keep on sleeping. While you sleep, then you're totally full of shit, and you're sleeping in there, and you're not going to wake up, cause you're still attached for that little sleeping, and you keep on sleeping. And that is the traditional example. The traditional teachings give you that.(437)
So, in Lam rim, when you take out this common with the lower level, and medium level, are actually, it is the powerful, it's like when the swimmers jump in the swimming pool, and you do have some diving board, and the spring gives you a power boosting jumping power. It is like that. The basic common with the medium and lower level should be providing the individual with the spring board, which will be able to give you power. It has tremendous power, actually, to be able to really dive in the water, and that's what they should, but it's not the actual path,in this case until you find the path of emptiness, you are not on the path. That's according to this direct or hidden explanation of 'GAte GAte Paragate'. So, even at the Gate level, though it is a path called the path of accumulation, it is the first path of five paths, but even then it is not considerred an actual path. You're on the path, because you're having a tremendous boosting, so actually the Lam rim level, all this should get the individual to be able to work for this, get it? so, path of accumulation, 'Gate'.
The second 'Gate' is the path of action.(476) Now you know one stage. In this particular path, the first path, you don't have any, it's divided into three, as a small, medium, and a big. It is divided into three categories, but forget about it. Don't even think about it, ok? You will get uneccesarily confused, just now. Don't even think about it.But whatever it is, you really don't have a way of judging where you are. Keep on thinking, but Lam Rim level will give you where you are, whatever you are, what you doing, and how you're getting it. Lam Rim level will give you some understanding, but within the path itself, you have no way of judging.(490) However, in the path of action, which is divided into four, remember? The heat, (thick?,Tibetan 494), patience, and there's the Dharma, right? Do you remember or did you forget? [Audience member(Supa?): Some of them I remember. Not all of them.] Ok. You remember some of them. Anyway, again, the four division of that,is forget about it. Just look at the path of action as one. So path of action is also called (Tibetan 505) is actually not the seeing, but looks like seeing, looks like the seeing path. Here you begin to have an understanding of basic understanding of, oh, what is this wisdom, what is this emptiness, how does that relationship between the interdependent relationship and emptiness work? (513) You begin to get some understanding at this level. It looks like actual. But you really, it's not acutal, but you do have some understanding. so that is the path where you can take some action, so it's the path of action, here. So, when you begin to understand, the first understanding that comes out of learning only,...(523)
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(017)So, you feel that you're getting some idea of emptiness, and whenever you focus on that you see the emptiness as over there, and that's her emptiness, this is his emptiness, that's this emptiness, that's that emptiness. You see the emptiness as corresponding to the related being and it's nature. You see that way. We call that dualistic. You really see two separate realities, your emptiness, my emptiness, his emptiness. I'm the watcher, I'm watching all different types of emptiness. Or even though emptiness is there, I'm here. I'm looking at emptiness. All this.This is what dualistic really means.
When you get to the path level when that dualistic, when you've gone beyond, then that's the 'Paragate'. How do you translate that? Gone, Gone, gone beyond, right?(026) It's when the word 'beyond' comes, right?