Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 1

[Speaker 1]
Okay, you ready? Utpala. Utpala and Allison actually finished their translation assignment.

They gave it to me last night. I didn't have time to work on it because I was doing something for the other course. But just looking at it quickly, it looks really good.

It looked really good to me. So thank you for that. And I'll try to work on it tonight.

But they did a good job on their translation. They did a good job. Don't be too close to the edge though.

Don't go too close to the edge, okay? If I yell at you, you fall backwards. Where are we?

[Speaker 2]
We are... I think we just finished... Oh, the search for 2008.

[Speaker 1]
We finished Kyabje. No, I think we are right here. Yeah, we finished that.

So we are right here. Okay? Cool?

Trust me. Okay, here we go. Alright, you want to read a line just so you can get yelled at?

[Speaker 2]
Yes, please.

[Speaker 1]
Say the first syllable. Yeah, S means lengthen it.

[Speaker 2]
de na shi shi ten la upper ten la upper I took some uppers.

[Speaker 1]
Upper. Upper. B after D changes to upper.

Upper. If it's a na after it, the quality of the suffix that follows it changes the quality of this consonant. So it could be wang or up.

See what I mean? It's not predictable until you see the suffix letter. de na Therefore, dak me The fact that things are not themselves.

Emptiness. Emptiness. By the way, you can't call dak me emptiness lightly in a translation.

Because some schools don't say they're equal. Like the Abhidharma school. So, dak me, trawa, and rakpa.

[Speaker 2]
Subtle and less subtle.

[Speaker 1]
Yeah, subtle and less subtle. Good. These different forms of no-self nature are more or less subtle.

By the way, sometimes a noun can be created in Tibetan by using two other words. Like hot-cold means temperature. Heavy light means weight.

[Speaker 2]
Tar dak means subtlety.

[Speaker 1]
How subtle. How degree of subtlety. Okay, got it?

drub tra shik drub tra shik The four...

[Speaker 2]
Oh yeah, the four schools, sorry.

[Speaker 1]
Yeah, the four schools. What name them in Sanskrit? And you guys should know.

Okay, which is basically Abhidharma and Vinaya both go into Vaibhashika. The Tibetan word is chedak mawa. Say chedak.

Chedak means chi chedrak, right? Details. And mawa means someone who follows a certain system.

So we call in English Detailists. Detailists. And it's because they follow a book that was called chedak tun chupa It's called the Detailed Book or something like that.

It's an ancient book about sutras. So they follow this book so they're called they're called Detailists. Vaibhash.

Vaibhash. The language of Indonesia is called Bahasa. And it means to speak, here.

And then before re, as much changed to sha. Vaibhashika. Ika means follower of that system.

So vai means details. It's where the word very comes from. Or various.

Vaibhashika. They talk about different things. Vaibhashika.

Okay, that's the first school. Vinaya also included into that. So you and Xiaoping are both in the Vaibhashika school for a couple of years.

Second school? Sautrantika. Sautrantika.

So the word comes from sutra. And you're going to learn about strengthening of Sanskrit vowels. So u changes to au.

First it changes to o, and then it changes to au. So sutra becomes sotra becomes sautra. So it just means someone who follows the sutras.

Sautrantika. In Tibetan? Dodepa.

De means like pitika or something. They follow the sutra basket. Sautrantika.

Don't mix it up with Svatantrika. It's Sautrantika. Because you can mix it up with school number 4A.

Alright, third school? Chittamatra. Or Yobhichara.

Or what was the other one? What was the Sanskrit one?

[Speaker 2]
Sanskrit? No, something... Sanskrit?

Vishanti.

[Speaker 1]
No.

[Speaker 2]
We used a different word for mind. The one we learned yesterday for mind.

[Speaker 1]
Namrikpa. It wasn't chitta. No, that's an easy one.

That's Yobhichara.

[Speaker 2]
Yeah, it was mentalist. But what's the Sanskrit? Vijnanam.

[Speaker 1]
Vijnana. Yes, Vijnana. No.

[Speaker 2]
Was it Vidya or something?

[Speaker 1]
Alright, I got to go look it up. I'm sorry. Vijnapti.

Yeah, Vijnapti. Okay, and the fourth school? Madhyamaka.

Okay, middle way. It's divided into two. Lower one.

Svatantrika. Svatantrika. And it's not Tantra.

It's called Svatantra. But it doesn't mean Tantra. It just means that...

The word Tantra means...

[Speaker 2]
Like stream.

[Speaker 1]
Like stream. It doesn't mean that they are secret teachings. And then the higher...

What's another case where Tantra is used that's not secret? Yeah, Asanga's famous book. And then...

Higher school, Prasangika. Okay. So actually there's five.

But he's talking about four because he's putting the two middle way in the same basket. Okay, dukta shi... I'm not going to repeat that ever.

You just got the four schools in there. Okay. dukta shi du tsul kyi rimpa dang tunpa.

Tunpa? Tunpa. We had it.

You had it. This one, tunpa. Anybody?

Tunpa?

[Speaker 2]
Related?

[Speaker 1]
Yeah, in accordance. And in modern Tibetan, konnyi tunpa shibu jiduk. Say, konnyi.

Tunpa. Shibu jiduk. They are really friendly.

They really get along. Tunpa means they get along. Shibu ji means shintu ji.

Okay, anyway. Tunpa. je yab se.

[Speaker 2]
Lord.

[Speaker 1]
Lord, yab yum.

[Speaker 2]
Father, mother.

[Speaker 1]
Yeah, Lord, Father, and son. Okay, he has the se dura, right? This is se.

So who is the Lord, Father, and son's?

[Speaker 2]
Je Tsongkapa.

[Speaker 1]
Yeah, Je Tsongkapa and his two main disciples. Shepa tar means their position that they take. This shepa means to take a position.

It's not shepa with an A, which means...

[Speaker 2]
Shepa. Shepa.

[Speaker 1]
Nice. You get the green drink. Oh, everybody.

Shepa. Tenla apa, we had it yesterday as tenla bepa. You had a different form of it.

Tenla bepa. Yeah. To put forth, set forth.

To... To set down, to set forth. Okay?

A system, normally. Chao, cha. Future tense.

First person. I will. Okay, so here we go.

Translate it backwards. Now, I'm going to set forth a system. Oh, because of what I said before, now I'm going to set forth a system which follows the steps of how the four different schools describe the subtle and less subtle forms of no self nature.

And I'm going to do that in keeping with the position taken by the Lord, the spiritual father, and his sons. So really he's saying, I'm going to follow two things. I'm going to do it according to the four schools, because we already said gyul nge.

[Speaker 2]
We don't... It has to be according to... Yeah, there's four and there's only four.

[Speaker 1]
Therefore, remember where we were last time? Therefore, I'm going to follow the four schools and I'm going to stick to what Tsongkapa said, which is very wise. That's my position.

I don't know why we would hit a book like that. di la nyi... I'm just going to go for a while because we're getting...

di la nyi chir tenpa dang so-so shepa. First of all, I'm going to give a general explanation, and then I'm going to give separate explanations of each school, what they believe about selflessness. No self-nature.

I'll give a general presentation. Probably it's going to cover all Buddhist schools. Then I'm going to break it down into the various schools.

But what's this book supposed to be about? Yeah, how to meditate on emptiness. What he's implying is that if you learn the different schools, if you can, in your meditation, you can go, let's do mind only today, and let's do esoterantica today.

Skip around. It'll sharpen your knowledge of emptiness. dangpo ni, rang chak gi gyu kyi dang dzin ni korway tsawa yin la rang chak gi gyu kyi dang dzin ni korway tsawa yin la Here's the first, which is what?

General presentation.

[Speaker 2]
Okay.

[Speaker 1]
Just a general description of emptiness according to all the schools. rang chak is, we had it in the Lam Rim. We talked about it in the Lam Rim.

Do you remember?

[Speaker 2]
Us guys.

[Speaker 1]
Yeah, us guys. It's a way to sound inclusive. The Lama says, you and me, we have the same problem.

It's like you and me. It's kind of humble, humility. Us guys.

You have to find a literary way to say that, not a colloquial way. It's literary. rang chak gi gyu Here gyu means santana.

Our minds. Sometimes you can just translate it as mind. You don't have to be hung up on mind streams.

gyu means mind. And the Sanskrit there?

[Speaker 2]
Santana.

[Speaker 1]
Oh, sorry. But it can also be tantra. In our minds, dang dzin.

Dark. Yeah, a belief in a self. A belief in a self.

Dang dzin. And it's tricky because in English, the word self normally refers to people. Although you can say the cup itself.

The cup itself. You can say itself, but normally when you say self, you're talking about people. But in Buddhism, it means self nature.

And it refers to tables, or cups, or people. So, you got to play with it. That's your challenge.

The reader has to get the feeling that it could apply to things as well as people. You can say grasp also, because it's false. Grasping.

I like to call it the tendency to grasp. dzin. When I translate dang dzin, I like to say the tendency to believe that there's a self nature to things.

I like to call it the tendency to believe. Is korway tsangwa. Is the root of all beings.

Is the root of the cycle. Sometimes I call it the cycle. Sometimes I call it the cycle of pain.

Really, it's the two husbands on the stage. He yells at you, you yell back. That's samsara.

The husband who doesn't exist in a DCI presentation, who's yelling at you, why does he not exist? He's not your fault. We put two males on the stage and we say, the wife comes home, she's tired, he yells at her, she yells back at the one who doesn't exist.

That korway means, very simply, that korway just means a cycle with the husband. He yells at you, you yell back. You create the seed that he yells at you, you yell back.

You create what we call a mini cycle with one person, but you're doing it with everything. The tendency we have within our own minds to believe in a self-natured thing is the root of the cycle of suffering. Something like that.

DE NGOS SO'A SPONG BA'ANG SPONG BA'I BAR CHA THUB PO SBYOGS PA NI DANG MED RTOGS PA LA RANG LAS PAS DE LA THOS SAMGYI BYUD DGOS SO DE NGOS SO'A SPONG BA'ANG SPONG BA'I BAR CHA THUB PO I'm not happy with this. You got a carving? I don't feel comfortable here.

[Speaker 2]
I haven't heard that from Jason, so I feel like I haven't found it. We have the scan, but it's not a carving. Right, not a carving.

[Speaker 1]
I predict this is jikpa, and not jokpa.

[Speaker 2]
But the scan would still have a variant.

[Speaker 1]
Yeah, it's possible. But about 80-90% of the time it's...

[Speaker 2]
It's hard to find it in these. That's definitely true. But you're the best one to do it.

[Speaker 1]
Who's the author? I don't remember. Oh, Jason has it all.

He spent like a year collecting it. I paid for it.

[Speaker 2]
You want me to look? I think I know where this might be. You want me to look?

Okay.

[Speaker 1]
There's a problem here with this word. Something's wrong here. I think.

How about you look for it and I'll keep going? DANG NUS SU SPONG BA To directly eliminate that. To directly eliminate that.

Sometimes I say get rid of. Or sometimes I say rid yourself of. Because eliminate has some bad connotations in English.

It can mean poo-poo. Sometimes I say to rid yourself of that directly. To eliminate that directly.

Or simply to... DROG PA is the wrong word here. Something's wrong here.

It probably means to lessen the THUB PA. Is that THUB PA? No, that's the clark you're thinking.

So THUB PA means Tibetan soup. It's the most popular food. One of the most popular foods.

But THUB PA means thick. THUB PA means thick. Like JA THUB PA means this is a really thick coffee or tea.

This word means to establish DROG PA. It's probably RGYIGS PA. To destroy.

There's something wrong here. But to... probably it means either to directly eliminate that tendency.

Or simply to lessen the thickness of your BAG CHAGS. There's BAG CHAGS. No, I'm sorry.

Forget it. It's okay as it is. It does mean DROG PA.

DROG PA means to establish a thick seed for eliminating. Sorry, I misread it. It's my fault.

To just strengthen the seed you have for eliminating it. Either to eliminate this tendency or to reinforce the seed you have for eliminating it. Either you eliminate it directly or you strengthen, thicken your seeds for eliminating it.

Got it? You're going to have to BDAG MED RTOG PA You're going to have to realize that things are not themselves. You're going to have to realize that things are not themselves.

RAG LAS PA is a verb. RAG LAS PA These three words together. So don't think it's RAG with LAS and PA.

It's not. It's one word. RAG LAS PA It means to rely upon.

Depend upon. Like BSTAN. Yeah, BSTAN PA exactly.

Sometimes BSTAN PA is defined as RAG LAS PA. So it's an idiom. If you go looking up LAS in the dictionary in RAG, you're going to get bronze action.

So RAG LAS PA is an idiom that means to rely upon. I'm going to do the whole sentence until we get to the end. Therefore, because of this SA, right?

Because of this SA. Therefore, we must, DGOS, go to the end. DGOS We must engage in learning and contemplation on it.

LTOS and BSAM Why he didn't say DGONG DGONG we don't know. All Buddhist education is in three steps. LTOS, BSAM, DGONG LTOS, BSAM, DGONG Listen in the class.

SHRAVA in Sanskrit. SHRUTI Listen in the class. So learning in the class in Sanskrit is called listening.

SHRUTI Listen and then go home. Like when you're driving home. I have a half hour drive home.

Then I think about stuff. Is it meditation? I hope not.

Because I'll get in a car. You see what I mean? So hear it in the class.

Think about it while you're having lunch. And then meditate on it. This is the Buddhist system of learning.

The alternate name for Sarah Monastery is what? TUSAM LOR PA LING The Jewel Island of listening and contemplation. So here's the whole sentence.

You ready? Here's the whole sentence. The tendency to hold things as being themselves, which exist within our own minds, is the very root of the cycle of pain.

Eliminating that tendency directly or strengthening the inner seeds for eliminating that all depends on realizing that things are not themselves. Therefore, we have to engage in learning and contemplation in that subject. I would say this, Beth.

If somebody said, why isn't GOM in here? He said, I already said GOM. DHAG MA'I THOB PA Here.

To get rid of that wrong habit to think the pain is coming this way. In DCI language. DCI is a separate language in the world.

To get rid of the habit of thinking the pain comes this way. Or to strengthen the good habit of thinking maybe it's not. Directly eliminate the habit or to strengthen your habit to think five minutes later after you yell at your husband, oh maybe he was coming for me.

That's making your seed stronger. To do those two, you must proceed directly in meditation. Emptiness.

For that, you're going to have to study these books and think about them. That's the first step. People say, I don't want to read all these books, I just want to meditate and know self nature.

No, no. There's a three step process. Learn, think about it, and then meditate about it.

Read all the books, take it home in the bathroom, think about it, and then go out on your meditation cushion. Okay. This is cool.

Dena, and this is so Tsongkapian, that each paragraph ties to the last paragraph. The paragraph we started on today ties to the last paragraph that we had last time because he was talking about he's going to follow four schools. And then he said, well, the four schools can all agree on one.

So, dena, therefore, dupa shipo. Give me this bo, why is it bo?

[Speaker 2]
The four.

[Speaker 1]
More strong, strengthen it.

[Speaker 2]
The four? All four.

[Speaker 1]
All four. Yeah, shipo, the four, or all four, same in English. But all four is stronger.

All four. You know what he's going to say. All four schools, dupa.

There's the verb. Here's the subject, normally indicated by an instrumental. By me was gone to the store.

By all four schools, dupa. Dupa. They all agree.

So in English, all four schools agree to what? That the viewpoint where you perceive that things are not themselves is the, is, yin. And I'm going to digress here a second.

Ar, er. They agree that it is. De ni grammar case.

De ni grammar case. You use a London, as being. Yesterday, two days ago, yesterday?

When did it happen? Trump was inaugurated as president. So this ar is as.

He became as president. They all agree. As the sok.

Huh? Yeah, the life. The very essence.

The guts. The life. The life of the lam.

Of the path. Yeah. For those who wish to travel, drupa means travel or journey to freedom.

By the way, I like to translate this as freedom and I like to reserve nang drol as liberation. Just if you want to. There's a slight difference in the Tibetan and that's very perfect English correspondence.

There's a slight difference between liberation and freedom. tarwa means freedom. For example, if you outrun a mugger, you've tarwa.

Tarwa. Tarwa means to liberate the blood in a medical treatment. Tarwa means to bloodlet.

So tarwa. But this is tarwa. Same verb.

This doesn't really translate into English very well. But it's something like even all four schools. So in English it's conveyed by the word all.

Therefore, all four Buddhist schools can agree that the very life of the path to freedom is to perceive that things are not themselves. All four schools agree. They all agree on that.

Because he promised us a general presentation. And in that sense, la, kyepar mik, there's no difference between the four schools on that subject. La.

In regards to that, there's no difference between the four schools. They all agree. You have to realize something is not itself if you want to get free of pain.

All four schools. They all four can agree. By the way, notice he didn't say tong nyi.

Because in some lower schools emptiness is reserved for a special kind of emptiness. An-atman. An-atman.

No self. Short A. A-atman.

Long A. A-atman. Very much indivisible.

Indivisible. Sorry? Something like that.

Indivisible. Anyway. Okay, dupa la kyepar med de.

DANG MED MA STOGS PAR Give me that. Tell me that. DANG MED MA STOGS PAR Adverbial.

[Speaker 2]
MA STOGS Good.

[Speaker 1]
Yeah, if you don't get it that things are not themselves. That the pen is not the pen. If you don't get it, if you don't understand it.

THAR PA THOB PA To attain freedom. To reach freedom. This is not THOB PA.

That's THOB PA. What's THOB PA? THOB PA Yeah, the able ones.

The Buddha. This is THOB PA. To attain.

THAR PA THOB PA MI ZIS Impossible. MI ZIS Impossible. Okay, MI ZIS Impossible.

What's the real name of the wheel of life?

[Speaker 2]
Sipa Khorlo.

[Speaker 1]
Yeah, Sipa Khorlo. In that case, Sipa means existence. In that case, Sipa means existence.

Sipa Khorlo, Bhava Chakra. The wheel of existence. But when you negative in Tibetan, it means not possible.

Impossible. It means doesn't exist. No such thing.

No such thing. In colloquial English, we say no such thing. There's no such thing.

As reaching freedom unless you see that things are not themselves. The pen is not the pen. Until you see that, not possible.

Impossible. Impossible. What's this CHE?

I'm having my cappuccino while you guys deliberate. You deliberate. Good, good.

They all say the same thing. CHE. They all say, it's impossible.

You can't achieve freedom without seeing that things are not themselves. CHE. They say.

They all say. They all agree. Duh.

Then you can use a quotation mark. You can put, from here, BDAG MED MA RTOG PAR up to MI SRID. If you want to go that way, you can put it in quotation marks.

I'm not sure you have to. In that sense, KHYAD PAR MED.

[Speaker 2]
KHYAD PAR MED.

[Speaker 1]
MED. Yeah, difference. Between the four schools.

He repeats what he said right here. KHYAD PAR MED. KHYAD PAR MED.

They all say the same thing. He repeats, twice. There's no difference between the four schools.

They all think you have to understand that things are not themselves if you want to get free. What's a real, I mean, DCI. Alright, let's go to DCI.

You yell at your kids on Wednesday. On Saturday, you come home from work and you open the door and your husband yells at you before you say anything. Then at that moment, you get angry because you think, I didn't say anything yet.

I just opened the door and he's yelling at me. In that moment, you are misunderstanding your husband. You think it's not your fault.

And you say in your word, it's not my fault. You say, ready? Say it.

Yeah, one word. One word. I didn't do anything.

I didn't do anything. He's yelling at me. In that moment, you are misperceiving your husband.

And the husband you think you see is not there. And that's GONG ZHING. That's emptiness.

There is no husband there that you didn't do anything. Who's not your fault. There's no such husband.

That's emptiness. How can that lead to freedom? You don't talk.

You don't say. Your husband says you're stupid. And you come in and you go...

And you just chill. You say, okay, okay. I'm stupid.

Yeah, yeah. I got a pizza here. And you break the circle at the first link.

You break the cycle at the first link. You understand your husband. And then you don't create the second link.

You don't make a pot. And it's all over. The cycle broke.

So the whole thing, this whole nirvana, samsara, no self nature, it's all there in that moment with the husband. It's all there. If you really understand Buddhism, you don't have to go blah, blah, blah, blah.

Just talk about somebody's husband. And that's the emptiness. DCI is so cool.

This whole text became DCI. It's very cool. It's very cool.

It's reality. With your partner, which is reality. Right, Ben?

Right?

[Speaker 2]
Right, Nick?

[Speaker 1]
No, that was funny because we had this training a couple days ago because we were trying to communicate better among the management here. And we hired an outside person. And it was kind of funny because he was teaching us why the person who was being impolite to other people was wrong.

But I was thinking it's the fault of all the other people who are not the impolite person. But anyway. Okay.

[Speaker 2]
How does the general progress?

[Speaker 1]
This day is the ending of an assertion. This day is the colon after an assertion. Okay?

That's why. There's no difference between the four schools on the point that you need to see that understanding that things are not themselves is the very life of the path. There's a consensus.

And if you use that word, you'd be very sexy. There's a consensus among all four schools. Consensus means everybody agrees.

That because blah blah blah blah. Okay? So translate this day as because.

day chir day chir Translate it into English as because followed by what's between them. Okay? Okay?

So, the day connects to the chir because. And then comes what comes between them. In English.

Syntax. So, there's no difference. There's no difference in how they all believe that this is the life of the path.

Because there's no difference in what they all say. It's impossible without it. Got it?

It's very beautiful. It's very... He is relentlessly establishing the need to see emptiness.

You know? Okay. dey tsa na'ang damay dun su la Okay, now this ang is kyang.

Okay? But.

[Speaker 2]
Could that whole thing be however?

[Speaker 1]
No, just this part. Even though that's true. Even though that's like that.

Okay? dey tsa na'ang means like that. Ang means even though it's like that, there kepar yu There is a difference.

Okay? Even though they all agree that you have to see emptiness to get to freedom and have a good marriage.

[Speaker 2]
Okay?

[Speaker 1]
Which is freedom in this case. There is a kepar.

[Speaker 2]
Okay?

[Speaker 1]
There is a kepar. There is a difference in the du tsul of damay. In what they believe it means to not have a self.

Or not be yourself. How they... How it is.

Yeah, what... That's better. There is a difference between how they assert that things are not themselves.

Or how they believe that things are not them. There is a big difference. Okay?

Okay? And he is going to give the first school. Here you go.

cheda mawa in Sanskrit. vaibhashika vaibhashika Before an eye, before an eye, a sibilant must become a retroflex. vaibhashika Okay?

vaibhashika Like... We had one the other day. Ishvara, for example.

[Speaker 2]
Ishvara. No, he said before an eye.

[Speaker 1]
Sorry. There is some other example I was thinking of. No, she was right.

[Speaker 2]
Anyway.

[Speaker 1]
Something that ends in an S that hits an I becomes shun. The vaibhashika say... Okay?

The vaibhashika say... Now we're going to skip to the verb. We're going to skip to the verb.

vaibhashika cheda mawa believe Okay? I'm sorry. Okay, this just means a debater.

Or a proponent of the vaibhashika. kachik Well, let's say some. Well, I would say cheda mawa kachik.

Okay? Let's say someone following... someone following the system of...

or a debater following the system of vaibhashika would say that the meaning den Okay? of karmasaki dangme chamo they would say that the meaning of the subtle form of the lack of a self nature to the person karmasaki dangme chamo They would say den that the meaning of the subtle lack of a self nature to the person is and this is not tongpa, it's tongwa and then it becomes the fact that blah blah blah is empty. tongpa is emptiness.

tongwa is the fact that it's empty. Okay? It's the fact that we us guys Well, here it just means Okay.

It's the general absence. Or it's the fact that there doesn't exist a person, the person. Three different things.

dak chik rangwang chen say dak not tak tak means hang me with a rope. Tak means unchanging. Say dak chik rangwang chen dak chik rangwang chen What's the emptiness according to Vaibhashika?

The fact that there's no person who is dak or chik or rangwang chen. That's empty. That's the subtle emptiness of person according to the Vaibhashika.

dak chik rangwang chen Why he said rang chen, I don't know. Probably there's a typo error or there's a carving error and I'll prove it to you. He left out the wang.

Very unusual. I think it's an error. dak chik rangwang chen Okay.

I call this the vote, right? The second one is what he used. Or the carver.

The first one is what I think it should have been. Let's take a vote. We'll look through 10,000 books and we'll see which one's more.

Ready? We're going to use the sunbun. This is cool.

I love to do this. People bullshit. Sorry.

People challenge you. You say, okay honey, let's take a vote. Let's look through 10,000 books.

We'll see if you're right or I'm right. Okay? Like that.

You can mess with them. That's the English idiom. Mess with their heads.

It means, okay yeah, let's just see. Okay. Go.

rangwang chen I get one vote. Ready? By the way, there's 245 matches in the sunbun.

I got one vote. Or you can click through and win. I'm not going to do 245.

Let's do 20. Okay. Second.

Two for me. Third. Three for me.

Four.

[Speaker 2]
Four for me. Five.

[Speaker 1]
Five for me. Jingmei says you should skip books. You might be hitting the same one in the same book.

She's very correct. Next file. Next book.

Because one author might use the same term. Six for me. Seven for me.

Eight for me. You ready to give up yet? Nine for me.

It's a carving mistake. It should have been wrong. Yeah, that's a good question.

I've never seen it. If I haven't seen it, it probably doesn't exist.

[Speaker 2]
See, now that's interesting.

[Speaker 1]
Well, we should hit his book.

[Speaker 2]
No.

[Speaker 1]
His book's not in the database.

[Speaker 2]
No, it's in the unsplit catalog.

[Speaker 1]
Okay, we got the book on the catalog. Nobody ever used it. Got it?

Now, let's discuss. BDAG GCIG RANG BANG CAN Three qualities.

[Speaker 2]
BDAG Unchanging.

[Speaker 1]
By the way, when a Christian person says a soul, your soul will go to heaven. Your body will die, but your soul will go to heaven. There's a part in Stanley that is eternal and never changes.

God put a spark in you and it's there. And after you die, it will go to heaven or go to hell. This is partly the idea.

It's an unchanging essence of Stanley. It's the Vaibhashika system. That doesn't exist.

They say, that's emptiness. The fact that there's no such thing is emptiness. GCIG means Unitary.

Yeah, unitary. It doesn't depend on its parts. It doesn't depend on its parts.

And we'll talk more about it. GCIG, singular. Okay, singular.

RANG BANG CAN Now, be careful because there's a word called LTOS PA MED PAR There are words to say self-standing. RANG I forget what it is. So RANG BANG CAN would be having its own Well, what I used in the Six Flavors of Emptiness was in control.

The guy in the crane. The guy in the box in the crane. Okay, who controls.

Okay. There's nobody There's no Stanley who's in his brain and he's controlling the arm. Move the arm, and he can move the arm.

Like those big cranes in the construction. And there's a small box up there. So we believe that.

There's Michael. Michael raised Michael's arm. Where's Michael if he's not part of the arm?

They believe there's a Michael up here in my brain. There's a real Michael who's, you know, pick up the coffee cup and pick up the green drink. Okay.

Driver. Driver of the car. I like it.

Up to you. It's your book. Yeah.

Well, I think we can... I mean, it's good that we agree. Let's see if he describes it in this book.

Because that will inform how you translate the word. How does this author describe it? By the way, I want you to check the carving.

So maybe, to be honest, most of the time when there's a problem in a text, it's our typist. To be honest, it's mostly that. Sometimes there's a carving mistake.

But most of the time it's... The people working for us cannot read these books. And we like it that way.

When they input all the Greek books, which was done by Hewlett-Packard, and my professor, Sangha professor, was the person who did it for them. When they input them, the Greek books, first they went to Greece and they hired Greeks to type the ancient Greek books. And they changed everything to modern Greek.

They couldn't get distance from it. They kept typing Greek, modern Greek. They kept putting in the modern spellings.

So they went to Korea and they typed it in Korea and they didn't make any mistakes. Because for them it's just a couple of letters. They don't have an idea what it should be.

So it's better that we have untrue... We don't hire geshes to type the books. Because they will fix things in their mind and they will make mistakes.

We just want them to be like a machine. What's there, type it. No, but it's wrong.

I don't care. Type it. You don't make decisions about that's spelled wrong or right.

Because it might be an unusual word. We tell the typist, you don't make decisions. Just type what's there.

If you think it's wrong, go to the geshe who's in the room. Ask him if you can change it. But you don't make decisions.

Then people freak out. Why do you have mistakes in your data? Because the carving had a mistake.

And we just type what the carving says. Because I don't want a 20-year-old Tibetan refugee woman in a farm to fix it. Because she'll make a mistake.

Got it? Keep going down. Keep going down.

Stop around here.

[Speaker 2]
It's so awesome.

[Speaker 1]
There's the joke poet.

[Speaker 2]
Here it is. Where is it? Which page?

Too zoomed in to bring it back.

[Speaker 1]
Yeah, it's a mistake. It's a mistake on the machine. It's a mistake of that typist.

By the way, ACIP doesn't use computer-generated books. We invented them. We were the first people to do it computer-generated Tibetan book.

We invented the first program. But we don't use it as a source. We always go to a carving.

Then some Russians developed a method to read computer-generated Tibetan. OCR, automatically. They just feed the sheet in.

And so a mistake that's made by a typist in Tibet where they don't have any correction, those are getting spread more and more. So we only use carvings. But we hired the Russian guys with Dr. Wu's money to new books coming out of Tibet that we don't have or that we can't get. Or where there's no carving or something. We do use those books, like the catalogs made in Tibet. We have two Russian guys.

They sit there. They get books from Tibet computer books and they feed them into the OCR. And we get new books that come out of Tibet.

They do very good research books. The good catalogs of libraries are coming out of Tibet. So those are important.

So we don't have access to those. So we have these guys in Russia. They get the books.

They scan them. We pay them.

[Speaker 2]
Did you find the wrong one? Did you find the wrong one?

[Speaker 1]
No, and it's wrong in the typing. It's wrong. We have to find a wood block.

Who is this? Oh yeah, Jason has all of them. In fact, they're on our website at some point.

I think they're on our website. They were on our website.

[Speaker 2]
I thought we had them in the unsplit volumes.

[Speaker 1]
No, the scans were on the website.

[Speaker 2]
It's not in the Skype team since retreat. Krishna, it's 3 minutes till 8.30. I know.

[Speaker 1]
I know, I know. Okay.

[Speaker 2]
I don't have it on my computer.

[Speaker 1]
So they believe in it. You guys worry about that. Ready?

Tak?

[Speaker 2]
Tak. Cik?

[Speaker 1]
Rangwan chen.

[Speaker 2]
Tak? Cik? Rangwan chen.

[Speaker 1]
In the Vibhashika school, if you take away a person who is unchanging, if you take away a person who is in control, sorry, who has no parts, and you take away a person who is in control, that's emptiness. That's the subtle emptiness of a person. Now we're moving up.

Ready? Umarangyupa men che. The lower middle way school on down.

Lower middle way school on down. Meaning school number two, school number three, and the lower half of the fourth school. Because we already talked about school number one.

We finished. So second school, third school, and half of the fourth school. So listen.

The word men che means from that one on down, including that one. So you have to understand that. Okay?

Okay? Men che. M-A-N-C-H-A-D You have to understand that it means from them, including them, on down.

Got it? It's not second and third school. It's second, third, and lower half of fourth school.

Okay, got it? Umarangyupa men che kyi rang de means the rang luk, or the people who follow. So rang de means the people who follow.

The systems of the independent I don't call them school. I call them group. because I keep to a language where there's four schools, and there's two groups in the fourth school.

So I don't say independent school. Normally, I'll say independent group. Meaning the independent group in the middle way school.

Middle way school has two groups. So when I translate it, I will say independent group of the middle way school, because there's also a consequence group of the middle way school. Okay.

Why are they called consequence? Yeah, yeah, yeah. Somebody says everything, all fruits are orange.

All fruits are orange. Then they will take an apple. They'll say all flowers are red.

So they'll say, I guess this is red. That's called prasangika. That's prasangika.

The other guy said, all flowers are red. Then prasangika say, oh, this is a beautiful red flower. It's called sarcastic.

The consequence of your statement is ridiculous. So they're called the consequence school. The name of their school is Ridiculous Consequence.

Oh, all flowers are red. Yeah, it's a beautiful red flower. Okay, got it?

That's a prasangika. Okay. ,'U MA MA RUNG DMAN CHAD KYI RANG BDA'I RNAMS KYI, Those who follow the schools from the independent group in the middle school, ,'U MA SKUL GYIS RANG RGYUD PA, group, they say, okay, they believe, here's the verb, they believe, okay, ,GDOD PA, that the subtle lack of a self to the person, that the subtle lack of a self to a person is the fact that the person is empty of, the fact that the person is, oh, sorry, is the emptiness where a person is empty of, okay? Is the emptiness, ,STONG NYID, where a person, ,GANG ZAG, is empty of, and in English we say of and in Tibetan you use the instrumental, with. They believe that the subtle lack of a self to the person is the emptiness where the emptiness is empty of, okay?

He used emptiness and empty of. They believe it's the emptiness where the person is empty of, okay? What?

Misspelled. That's the self standing. RANG RGYUD PA RANG RGYUD PA This way.

[Speaker 2]
Oh, no, sorry.

[Speaker 1]
Go this way. There it is. Spelled correctly in the scan.

Okay, R-K-Y-A. Okay. R-K-Y-A Okay.

[Speaker 2]
Well, yeah.

[Speaker 1]
I would add those things, yeah, because I just make it a habit because I don't have time to go fix the database and I don't own the database. Nick owns the database. So I can't change it.

When I see something wrong, I don't change it. I just make a note. He owns the database.

Only he can change the database. The sungpo. Okay.

RANG RGYUD PA means self-standing. The RGYUD PA as Professor Word said means able to. Can stand by itself.

Can stand by itself. Substantial. And extremely difficult to define.

Every school has a different idea what substantial means. Did the president give a talk yesterday? Yes.

Did he say anything substantial? No. Substantial means it's something that has a real meaning, or substance.

Yeah, what's that? No, no, no, let's not go there. Okay, so substantial means, does he object to this?

Yes. Is it substantial? No.

It's not real. Substantial means like, you know, strong. If the table is very shaky, we say it's not substantial.

Substance, it comes from substance.

[Speaker 2]
Two more minutes.

[Speaker 1]
Okay, got it. And from that point of view, from that point of view, from that point of view, kepa med, down here. There's no difference between those two and a half schools.

[Speaker 2]
Among those two.

[Speaker 1]
About what is the subtle lack of a self to the person. There's no difference between those two and a half schools. Yeah, school number two, school number three, and half a school number four.

Because we cover it by a bicycle. We finish with a bicycle. Got it?

[Speaker 2]
Sorry? So they all believe in what?

[Speaker 1]
Now, according to this author, okay, they believe that the emptiness of the person is that they are not self-standing, and they are not substantial. What's that mean? It's very complicated.

Okay, very complicated. But what you saw here, by the way, what you saw here, by the way, is that there's a difference between rong rong chen and rong kya tupa. Okay, to be under your own power and to be self-standing are separate concepts.

They're different things. How they're separate, hopefully he goes into it.

[Speaker 2]
Okay?

[Speaker 1]
Why do we get so complicated? I mean, if you spend a couple hours talking about the difference between under your own control and not self-standing, then hopefully you won't get mad when your husband yells at you. That's what we're doing.

We're study, study, study, study, study, so that we have a good marriage. Okay? That's what we're doing.

tu sam kyi Right? We use listening and we use contemplation to get to where we don't yell at our husband. That's all.

All these hours of translating, all these books, are just the husband on the stage. Phan tong Okay? You got to think like that.

That's the beauty of this college. We have this department and we have that department. And we have people having good marriages, hopefully.

You have this department, feeds that department, feeds the world. It's a beautiful college. It's a beautiful idea.

All right? All right. We're going to start with Khedrubje.

By the way, the reason he's going to quote Khedrubje, you tell me. Guess. He's trying to prove something.

I'll give you a clue.

[Speaker 2]
Well, because Khedrubje said it somewhere.

[Speaker 1]
He's going to use lung. Yeah? There's two ways to prove something.

You can logically, or you can quote some school guy. Led Zeppelin said so. Okay, so what's going to come next?

The reason it comes next is Choney Lama is respecting the ancient tradition that you don't say something unless you prove it. And that's why you guys are going to learn to make a good footnote. Everything you say that might be wrong or controversial in your translation, but in the footnote.

Because you have the database. You don't believe me? Khedrubje said it.

That's his footnote. You're going to use footnotes. You're going to use the database.

You don't believe what I said? Here's proof. That's why it takes me so long to translate a book, because I spend more time on the footnotes than on the translation.

There's not a single sentence in the ACI courses, well, almost, that doesn't come directly from scripture. In 10,000 pages, there's not a single page of anything else. It's all from scripture.

Okay? And that's the way it should be. Okay.

Thank you. Satsang with Mooji I got a nice picture of you guys. Yeah, you got...

My goal is that every person says, Oh, they got the sexiest butt.