Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 2

[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, so. But it, 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, I'll try to work on it tonight.

Okay? But they did a good job on their, yeah, they're gonna do a good job. It, 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. We have to go up a little bit.

[Speaker 1]
No, I think we're right here.

[Speaker 2]
At that row.

[Speaker 1]
Yeah, yeah, we finished that. So we're right here. Okay?

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

[Speaker 2]
No, say the first syllable.

[Speaker 1]
Yeah, S means lengthen it. DE NA Then the upper. Then the upper.

I took some uppers. Upper. Okay?

B after D changes to up. Okay? Upper.

If it's a NGA after it, the quality of the suffix that follows it changes the quality of this consonant. So, it could be WANG or UP. Okay?

See what I mean? It's not predictable until you see the suffix letter. Okay, DE NA, therefore, DAG MED, the fact that things are not themselves.

Okay? Emptiness. Okay?

By the way, you have to—you can't call DAG MED emptiness lightly in a translation, because some schools don't say they're equal, like the Abhidharma school. Okay? So, DAG MED, THAR BA and RAGS PAR.

[Speaker 2]
Subtle and less subtle.

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

Okay? By the way, sometimes a noun can be created in Tibetan by using two other words, like hot-cold means— Temperature. Temperature.

Okay? Heavy light means— Weight. Weight.

Okay? THAR RAGS means— Subtlety. Yes, subtlety.

How subtle, or how degree of subtlety. Okay, got it? DRIB DRAG ZHIG.

DRIB DRAG ZHIG.

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

[Speaker 1]
Yeah, the four schools. What name them in Sanskrit?

[Speaker 2]
Um, Vaibhashika.

[Speaker 1]
And you guys should know. Vaibhashika.

[Speaker 2]
Vaibhashika.

[Speaker 1]
Vaibhashika. Vaibhashika. Okay?

Which is basically, Abhidharma and Vinaya both go into Vaibhashika. The Tibetan word is CHE DAG MA'A. Say CHE DAG?

CHE DAG MA'A. CHE DAG means CHI CHE DRAG, right? Details.

And MA'A 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 CHE DAG DUN CHEN PA. 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 Detailists. Okay?

Vaibhashika. Vaibhashika. The language of Indonesia is called...

Bahasa. Bahasa. And it means to speak here.

And then, before RA, as much changed to SHA. Vaibhashika. Okay?

IKA means follower of that system. Okay? So, VAI means details.

It's where the word very comes from. Or various. Okay?

Vaibhashika. They talk about different things. Okay?

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 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 AO. First it changes to O, and then it changes to AO. So, sutra becomes sotra becomes sautra.

Okay? So, it just means someone who follows the sutras. Sautrantika.

Okay? In Tibetan? Dodepa.

DE means like pitaka or something, you know? They follow the sutra basket. Okay?

Sautrantika. Don't mix it up with Svatantrika. Okay?

It's Sautrantika. Okay? It's good.

You can mix it up with school number 4A. Okay? All right, third school?

Yeah, Chittamatra or Yobhichara. Or what was the other one? But what was the Sanskrit one?

No, something... Sanskrit? Vissanti.

[Speaker 2]
We used a different word for mind. It wasn't... Ah, the one we learned yesterday for mind.

[Speaker 1]
Namrita.

[Speaker 2]
Oh, it's about practitioner, right?

[Speaker 1]
No, that's an easy one. That's Yobhichara.

[Speaker 2]
Yeah.

[Speaker 1]
Mentalist one, though.

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

[Speaker 1]
Vijnana.

[Speaker 2]
Vijnana. Yes, Vijnana. No.

Was it Vidya or something?

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

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

Madhyamaka. Okay, middle way. It's divided into two.

Lower one? 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, okay? It doesn't mean that they are secret teachings, okay? 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? Okay, Drupadashin. That's...

I'm not going to repeat that ever, okay? You just got the four schools in there. Okay, Drupadashin, Dutsuk, Vimabhadra, and Timbal.

Timbal? Timbal. We had it.

You had it. And this one, Timbal. Anybody?

Timbal? Oh no, in accordance. Yeah, in accordance.

And in modern Tibetan, kon nyi tunpo shibu jiduk. Say, kon nyi... tunpo...

shibu jiduk. They are really friendly. They really get along, okay?

Tunpo means they get along, okay? Shibu ji means Shinti. Shibu ji.

Yeah, shibu ji. Shibu ji. Okay, anyway.

Timbal. Je yab se. Lord.

Lord. Yab yum. Father, mother.

Yeah, Lord, Father, and Son. Okay, he has the se duna, right? This is se, okay?

So, who is the Lord, Father, and Son's... Je Tsongkapa. Yeah, Je Tsongkapa and his two main disciples, okay?

Ke shepa tar means their position that they take. This shepa means to take a position. It's not shepa with an A, which means...

Wah, wah.

[Speaker 2]
Shepa. Shepa.

[Speaker 1]
Chamyang shepa.

[Speaker 2]
Life.

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

Ji tawa shin. Tenla apa, we had it yesterday as tenla bepa. We 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, okay? Chao, cha.

Future tense. First person. I will.

Okay, so here we go. Translated 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 zhiyon nge.

[Speaker 2]
We don't... It has to be according to the four schools.

[Speaker 1]
Yeah, there's four and there's only four. Fixed at four. I'm going to...

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

I don't know why we would hit a book like that. Okay. Okay, di la nyi...

I'm just going to go for a while because we're getting... di la nyi, kye tenpa dang, so sok 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, okay?

No-self nature, okay? So I'll give a general presentation. Probably it's going to cover all Buddhist schools and then I'm going to break it down into the various schools.

But what's this book supposed to be about? Emptiness meditation. Yeah, how to meditate on emptiness, okay?

So, what he's implying is that if you learn the different schools, you know, if you can, in your meditation, you can go, oh, let's do mind only today and let's do isal trantaka today, you know, and it will skip around. It'll sharpen your knowledge of emptiness, okay? Okay.

Okay. DANG PO NI RANG CHAGS KYI RGYUD KYI DANG BRDZIN GYI KHOR BA'I RTZA BA YIN LA Here's the first, which is what? DANG PO NI General presentation, okay?

Just a general description of emptiness according to all the schools. RANG CHAGS is... We had it in the Lam Rim, we talked about it in the Lam Rim, do you remember?

Us guys? 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, you know.

Us guys. And, you know, you have to find a literary way to say that, not a colloquial way. It's literary.

RANG CHAGS KYI RGYUD Here, RGYUD means santana. The mind streams. Our minds.

Sometimes you can just translate it as mind, okay? You don't have to be hung up on mind stream, okay? RGYUD means mind.

And the Sanskrit there?

[Speaker 2]
Santana.

[Speaker 1]
Oh, sorry. But it can also be tantra.

[Speaker 2]
Okay?

[Speaker 1]
In our minds, DANG RDZIN.

[Speaker 2]
We hold? No, we hold emptiness?

[Speaker 1]
Dark. Yeah, a belief in a self.

[Speaker 2]
Okay?

[Speaker 1]
A belief in a self. DANG RDZIN. 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 gotta play with it.

That's your challenge, okay? The reader has to get the feeling that it could apply to things as well as people.

[Speaker 2]
Okay?

[Speaker 1]
You can say grasp also, because it's false. Grasping... I like to call it the tendency to grasp.

RDZIN. When I translate DANG RDZIN, I like to say the tendency to believe that there's a self-nature to things. Okay, I like to call it the tendency to believe or something like that.

Is khorway tsama?

[Speaker 2]
Is the root of all pain.

[Speaker 1]
Is the root of all pain. 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. You know, 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 have, you know, we say, the wife comes home, she's tired, he yells at her, he yells, she yells back at the one who doesn't exist. Okay?

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

And you create what we call a mini cycle, you know, with one person. But you're doing it with everything. Okay?

So, okay. So, 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'O PHANG BA'ANG PHUNG BA'I PA CHAG THUG PO CHOG PA NI DANG MED RTOG PA LA RAG LAS PA'I DE LA THOSAM GYI CHUG DGOS SO DE NGOS SO'O PHANG BA'ANG PHUNG BA'I PA CHAG THUG PO I'm not happy with this. Uh... You got a carving?

I don't feel comfortable here.

[Speaker 2]
I haven't heard back from Jason, so I think I have a carving.

[Speaker 1]
We have the scan, but it's not a carving. Right, you don't have a carving. Oh, I predict this is Jigpa, and not Jogpa.

[Speaker 2]
But the scan would still see where we 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.

Do you have a library of carvings?

[Speaker 1]
I checked the... You checked the library of carvings? Who's the author?

I don't remember. Oh, Jason has it all. He spent like a year collecting it.

I paid for it. We should get those. You want me to look?

Is that it?

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

[Speaker 1]
Maybe they have a wrong address for us. 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? Okay. DANG NGUS SU SPONG BA To directly eliminate that.

Okay. 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 poopoo.

So... 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 tupo. Leftover?

No, that's the clerk. So, tupa means Tibetan soup. It's the most popular food.

One of the most popular foods. But tupo means thick. Tupo means thick.

Like, ja tupo. This is a really thick coffee or tea. I had like green juice yesterday.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
This word means to establish drogpa. It's probably jikpa. To destroy.

There's something wrong here. There's something wrong here. But to...

Probably it means either to directly eliminate that tendency. Or simply to lessen the thickness of your bak chak. There's bak chak.

No, I'm sorry. Forget it. It's okay as it is.

Okay? It does mean drogpa. Drogpa means to establish.

Okay? A thick seed for eliminating.

[Speaker 2]
Oh yeah.

[Speaker 1]
Okay? Sorry, I misread it. It's my fault.

So, to just strengthen the seed you have for eliminating it. So, either to eliminate this tendency, or to reinforce the seed you have for eliminating it. So, either you eliminate it directly, or you strengthen...

thicken your seeds for eliminating it. Okay, got it? You're going to have to dakme toppa.

[Speaker 2]
You're going to have to realize that things are not themselves.

[Speaker 1]
Okay? You're going to have to realize that things are not themselves. Raklepa is a verb.

Raklepa. These three words together. So, don't think it's rak with le and pa.

It's not. It's one word, raklepa. It means to rely upon.

Depend upon. Like ten. Yeah, tenba, exactly.

Sometimes tenba is defined as raklepa. Okay? So, it's an idiom.

If you go looking up le in the dictionary and rak, you're going to get... bronze... action.

[Speaker 2]
Okay?

[Speaker 1]
So, raklepa is an idiom that means to rely upon. Okay? So, and...

I'm going to do the whole sentence before we get to the end. Therefore, because of this sa, right? Because of this sa.

Therefore, we must... gu. Go to the end.

Gu. We must... engage in...

learning and contemplation on it.

[Speaker 2]
Okay?

[Speaker 1]
Tö and sam. Okay? Why he didn't say...

[Speaker 2]
gong.

[Speaker 1]
Gong we don't know. All Buddhist education is in three steps. Tö, sam, gong.

Tö, sam, gong. Listen in the class. Shrava in Sanskrit.

Okay? Shruti. Listen in the class.

So, learning in the class in Sanskrit is called listening. Okay? 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, you know, meditate on it. Okay?

This is the Buddhist system of learning. The alternate name for Sarah Monastery is what, Sarah? The Jewel Island of listening and contemplation.

[Speaker 2]
It's a running joke, but they're sticking to it. Yeah, yeah, yeah.

[Speaker 1]
Yeah, yeah, yeah. Okay. So, here's the whole sentence.

You ready? Here's the whole sentence. The tendency to hold things as being themselves, which exists 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. Okay?

Or towards... So, I would say this, Beth. Sorry, Utpala.

If somebody said, why isn't gom in here? He said, I already said gom. Dakme topa.

[Speaker 2]
Here.

[Speaker 1]
Okay? 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. Okay? 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.

Okay? 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. See, that's making your seeds stronger.

Okay? To do those two, you must proceed directly in meditation. Emptiness.

And 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, right?

Learn, think about it, and then meditate about it. Okay, read all the books, you know, 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 Tsongkhapa-ian, that each paragraph ties to the last paragraph, right? 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, you know? So, dena, therefore, du-ta, shi-po. Give me this bo, why is it bo?

[Speaker 2]
The four. The four is the four.

[Speaker 1]
More strong, strengthen it.

[Speaker 2]
The four?

[Speaker 1]
Yeah, shi-po, the four, or all four, same in English. But all four is stronger. Okay?

[Speaker 2]
By following all four?

[Speaker 1]
You know what he's going to say. All four schools...

[Speaker 2]
Teach emptiness?

[Speaker 1]
Du. There's the verb. Here's the subject, normally indicated by an instrumental.

By me was gone to the store. Okay? By all four schools, du, du-pa.

[Speaker 2]
Accept.

[Speaker 1]
They all agree.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
Okay, so in English, all four schools agree to what? Things are so much. That the viewpoint where you perceive that things are not themselves is the...

Is, yin. Okay? And I'm going to digress here a second.

Ar, ar, they agree that it is. They need grammar case. They need grammar case.

You use a lot in... Okay? As being.

Yesterday, two days ago. Yesterday? When did it happen?

Trump was inaugurated as president. Okay? So this ar is as.

[Speaker 2]
Okay.

[Speaker 1]
He became as president. Okay? And they, they all agree.

As the sulk. Isn't that correct? As a correction?

Huh? No. The life.

[Speaker 2]
Yeah, the life.

[Speaker 1]
Oh, yeah, yeah. The very, the very essence. The guts.

The life. Okay? The life of the lam.

[Speaker 2]
The path to liberation.

[Speaker 1]
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 nondual as...

[Speaker 2]
Liberation.

[Speaker 1]
Liberation. Okay? Just...

If you wanna... There's a slight difference in the Tibetan. And...

And that's... 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. You know? So, tarwa.

But this is tarwa. Okay? Same verb.

[Speaker 2]
What is the chang in there?

[Speaker 1]
This is... It 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.

Okay? Okay? Therefore...

All four Buddhist schools can agree that the very life of the path to freedom is to perceive that things are not themselves. Also, all four schools agree. Okay?

They all agree on that. Because he promised us a general presentation. Okay?

And... And in that sense, la... Kyepar mik.

There's no difference between the four schools. On that subject, la... You know?

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. Okay? So, we...

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

[Speaker 2]
Right.

[Speaker 1]
Because in some lower schools they don't... Emptiness is reserved for a special kind of emptiness. So, there's more closets to say?

[Speaker 2]
Yeah.

[Speaker 1]
Unatman. Unatman. Unatman.

Yeah. No self. Un...

Short A. Ah... Ah...

Atman. Long A. Ah...

Atman. Okay? Very much indivisible.

Sorry? Something like that. Indivisible.

Anyway. Ah... Okay.

Dönpo la kyepar mey de. Dang mey ma tok par. Give me that.

Tell me that. Dang mey ma tok par. Adverbial.

[Speaker 2]
To realize. Ma tok. Oh, if you don't realize.

[Speaker 1]
Good. That... 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. Ah...

Tarpa topa. To attain...

[Speaker 2]
Freedom.

[Speaker 1]
To attain freedom. To reach freedom. This is not tupa.

That's topa. What's tupa? Tupa.

That's to teach. Tupa. Okay.

Yeah. The able ones. The Buddha.

This is topa. To attain. To attain.

Okay? Tarpa topa.

[Speaker 2]
Mee si. Impossible.

[Speaker 1]
Yay. Mee si. Impossible.

Okay. Mee si. Okay.

Impossible. Okay. What's the...

What's the real name of the Wheel of Life?

[Speaker 2]
Sipa Khorlo. 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. Okay. But when you meant negative in Tibetan, it means not possible.

Impossible. It means doesn't exist. Okay.

No such thing. No such thing. In colloquial English, we say no such thing.

There's no such thing. Okay. 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. Mee si. What's this che?

[Speaker 2]
She's going to ask you.

[Speaker 1]
I'm having my cappuccino while you guys deliberate. You deliberate.

[Speaker 2]
He's ending it.

[Speaker 1]
Mmm. Good. Good.

What? They all say the same thing. Che.

They all say, quote, like 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. And then you can use a quotation mark. You can put from here, dhagme, matopa, up to mee si.

If you want to go that way, you can put it in quotation marks. Okay. Okay.

I'm not sure you have to. Okay? And in that sense, kepa me.

[Speaker 2]
Um. Kepa.

[Speaker 1]
Mee.

[Speaker 2]
There is no.

[Speaker 1]
Yeah. Difference. Between the four schools.

He repeats what he said right here. Kepa mee. Kepa mee.

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.

Let's go to DCI. Okay. 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. Okay. Then at that moment, you get angry because you think, I didn't say anything yet.

I didn't. I just opened the door and he's yelling at me. In that moment, you are misunderstanding your husband.

Okay. You think it's not your fault. And you say in your word, it's not my fault.

I didn't. You say, ready?

[Speaker 2]
Yeah.

[Speaker 1]
Say it.

[Speaker 2]
I didn't do anything.

[Speaker 1]
Yeah. One word. One word.

I didn't do anything. I didn't do anything. He's yelling at me.

Okay. In that moment, you are misperceiving your husband. And the husband you think you see is not there.

And that's konghing. That's emptiness. Okay.

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 stop.

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. Would you like some coffee? Yeah, yeah.

I got a pizza here. You know. And you break the cycle 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 pact. Okay. 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. You know. Just talk about somebody's husband.

And they'll see emptiness. DCI is so cool. Okay.

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

It's very cool. It's reality. Okay.

With your partner, which is reality. Right? Right, Ben?

[Speaker 2]
Right. 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 chiro fit into this?

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

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?

[Speaker 2]
Okay?

[Speaker 1]
So, the day connects to the chir because. And then comes what comes between them. In English.

Syntax. Okay? So, there's no difference.

There's no difference in how they all believe that this is the life of the path. Okay? Because there's no difference in what they all say.

It's impossible without it. Okay? Got it?

It's very beautiful. It's very... He's...

He is relentlessly establishing the need to see emptiness. You know? Okay?

Okay. Uh... DE LTAR NA, BDAG MED DUS SU LA, KHYEN PO'I...

Okay, now. This ang is kyang. Okay?

But. Or could that whole thing be however? No, just this part.

Even though that's true. Even though that's like that. Okay?

DE LTAR NA means like that. Ang means even though it's like that. DER SKAD PAR YOD.

[Speaker 2]
There is a difference.

[Speaker 1]
Okay? Even though they all agree that you have to see emptiness to get to freedom. And...

And have a good marriage.

[Speaker 2]
Okay?

[Speaker 1]
Which is freedom in this case. There is a khyen po. Okay?

There is a khyen po. There is a difference in the du tsul of BDAG MED. In what they believe it means to not have a self.

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

Yeah, what... Yeah. That's better.

There is a difference between how they assert that things are not themselves. Or how they believe that things are not themselves. There is a big difference.

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

CHE DAG MA LA. In Sanskrit. VAI BHAR SHUK LA.

Before an eye. Before an eye. A sibilant must become a retroflex.

VAI BHAR SHUK LA. Okay? VAI BHAR SHUK LA.

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

[Speaker 2]
Ishvara. Ishvara. Ishvara.

No, he said before an eye. Before an eye.

[Speaker 1]
Sorry. There is some other example I was thinking of. Shriva?

Shriva? No, Shriva is not.

[Speaker 2]
Anyway.

[Speaker 1]
Something that ends in an S that hits an I becomes SHA. Okay? The VAI BHAR SHUK LA say...

Okay? the Vaibhashika say... now we're gonna skip to the verb, we're gonna skip to the verb.

The Vaibhashika, Chedam Mawa, believe, okay, I'm sorry, kachi, okay this just means a debater, you know, or a proponent of the Vaibhashika, kachi, well let's say some, well I would say Chedam Mawa Kachi, okay, someone following, someone following the system of, or a debater following the system of Vaibhashika, would it, would say that the meaning, den, okay, of Karasaki Dangmei Tramo, they would say that the meaning of the subtle form of the lack of a self-nature to the person, okay, they would say, okay, den, that the meaning of the subtle lack of a self-nature to the person is, okay, and this is not tongpa, it's tongwa, and then it becomes the fact that blah blah blah is empty, okay, tongpa is emptiness, tongwa is the fact that it's empty, okay, it's the fact that, well here it just means, okay, it's the, it's the general absence, okay, it's, or it's the fact that there doesn't exist a person, the person, three different things, tak, chik, rangwang chen, say tak, tak, not tak, tak means hang me with a rope, tak means unchanging, say tak, tak, chik, chik, rangwang chen, tak, tak, chik, chik, rangwang chen, what's emptiness according to Vaibhashika? The fact that there's no person who is tak, or chik, or rangwang chen, that's empty, that's the subtle emptiness of person according to the Vaibhashika, tak, chik, rangwang chen, why he said rangwang chen, I don't know, probably there's a typo error, or there's a carving error, and I'll prove it to you, okay, he left out the wang, very unusual, I think it's an error, okay, tak, chik, rangwang chen, okay, I call this the vote, right, okay, this, 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, okay, we'll look through, we'll look through 10,000 books, and we'll see which one's more, ready, we're gonna use the sunbun, this is cool, I love to do this, people bullshit, sorry, people challenge you, you say let's take, okay honey, let's take a vote, all right, let's look through 10,000 books, okay, we'll see if you're right or I'm right, okay, okay, like that, you can like, mess with them, that's the English idiom, mess with them, mess with their heads, it means, okay, yeah, okay, let's just, let's just see, okay, go, wang chen, I get one vote, ready, okay, ready, by the way, there's 245 matches in the, in the symbol, okay, I got

[Speaker 2]
one vote, so you'd have to search them separately, or you can, or you can click

[Speaker 1]
through and win, I'm not gonna do 200, let's do 20 and this is, okay, second, two for me, third, three for me, four, four for me, five, five for me, Jing Mei says you should, you should skip books, yeah, you might be hitting the same one in the same book, she's very correct, next file, next book, skip because one author might use the same, okay, six for me, seven for me, eight for me, you ready to give up yet, nine for me, okay, it's a carving mistake, okay, it should have been wrong, yeah, that's a good question, I've never seen it until, you know, if I haven't seen it,

[Speaker 2]
probably it doesn't exist, well we should hit his book, no, his book's not in the

[Speaker 1]
database, no, it's in the unsplit, okay, we got the book out on the catalog, okay, nobody ever used it, got it, now, let's discuss, tak, chig, rang, wang, chen, three qualities, okay, tak, tak, unchanging, okay, by the way, when a Christian person says a soul, okay, 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 was, 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, okay, that doesn't exist, they say, that's emptiness, the fact that there's no such thing is emptiness, okay, chig means, yeah, unitary, doesn't depend on its parts, okay, doesn't depend on its parts, and we'll talk more about it, okay, chig, singular, okay, singular, rang, wang, chen, now be careful, because there's a word called ... there are words to say self-standing, rang, anyway, so rang, wang, chen would be, well, what I used in the Six Flavors of Emptiness, was in control, 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, you know, move the arm, like those big cranes in the construction, and there's a small box up there and he's, so we believe that, there's Michael, Michael raised Michael's arm, where's Michael, he's not part of the arm, you see, 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, yeah, 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, so, let's see if he describes it in this book, because that will inform how you translate the word, okay, 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, it's the person, to be honest, it's mostly that, sometimes there's a carving mistake, okay, but most of the time it's, the people working for us don't, 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, Sanskrit 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, they couldn't get distance from it, they kept typing Greek, modern Greek, they kept putting in this 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, you know, they they don't have an idea what it should be, you know, 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'll make mistakes, okay, 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 know, you don't make decisions about that spell wrong or wrong, because it might be an unusual word, you don't, 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, okay, then people freak out, you know, why 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, okay, got it, keep going down, keep going down, stop around here, there's the joke poet,

[Speaker 2]
yeah, yeah, if it's a mistake, it's a mistake on the, on the machine, it's a

[Speaker 1]
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 to computer-generated Tibetan book, we invented the first program, but we don't use it for, as a source, we always go to a carving, okay, 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, you see, so we only use carvings, okay, 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 shejay tenza, like catalogs made in Tibet, so with the Russian, we have a two guy, Russian guys, they sit there, they get books from Tibet, computer books, and they feed them into the OCR, and we get new books to come out of Tibet, like 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, no, and it's wrong in the typing, it's wrong, we have to find a woodblock, who is this, oh yeah, that's, 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, no, the scans were on the

[Speaker 2]
website, yeah, I know, I know, I know, so they believe in it, you, you guys worry

[Speaker 1]
about that, ready, dak, dak, dak, dak, chik, chik, rang wan chen, dak, dak, dak, dak, chik, rang wan chen, rang wan chen, in the Vaibhashika school, if you take away a person who is unchanging, if you take away a person who's in control, sorry, dak chik, who is, 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, okay, now we're moving up, okay, 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, okay, 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, the rang luk, okay, 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, so, because I, 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, okay, so I, when I translate it, I will say independent group of the middle way school, because there's also a consequence group on the middle way school, okay, why are they called consequence?

Yeah, yeah, yeah, they say, they say, somebody says everything, all fruits are orange, all fruits are orange, and then they will take an apple, they say all flowers are red, so they say, haha, I guess this is red, okay, that's called prasangika, that's prasangika, the other guy said all flowers are red, okay, the other guy, then prasangika say, oh this is a beautiful red flower, okay, it's called sarcastic, you know, the consequence of your statement is ridiculous, so they're called the consequence school, the name of their school is ridiculous consequence, you know, oh, all flowers are red, hmm, yeah, this is a beautiful red flower here, okay, got it, that's a prasangika, okay, umma manman menchen gerang de nam gi, those who follow the schools from the independent group in the middle way school, umma, school ki, ranggyupa, group, okay, they say, okay, they believe, here's the verb, they believe, okay, dupa, 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, okay, the fact that the person is, oh sorry, is the emptiness where a person is empty of, okay, is the emptiness, dom nyi, where a person, kang sak, is empty of, and in English we say of and in Tibetan you use the instrumental, with, okay, they believe that the subtle lack of a self nature to the person is the emptiness where the emptiness is empty of, okay, he used the emptiness and empty of, okay, they believe it's the emptiness where the person is empty of, okay, what, misspelled, that's just, that's the self-standing, ranggyupa, this way, no, sorry, go this way, there it is, spelled correctly in the, in the scan, okay, r-k-y-a, okay, okay, well, yeah, 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, he, only he can change the database, okay, this symbol, okay, ranggya thupa means self-standing, the thupa as, as Professor Word said, means, able to, can stand by itself, can stand by itself, okay, ranggya thupa, dze yu, dze yu, substantial, and extremely difficult to define, yeah, every school has a different idea what substantial means, okay, did, did the president give a talk yesterday, yes, did he say anything substantial, no, substantial means it's something that has a real meaning, substance, yeah, 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, I mean it's not, substantial means like, you know, strong, this is, if the table is very shaky, we say it's not substantial, okay, substantial, substance, it comes from substance, okay, okay, got it, and from that point of view, from that point of view, from that point of view, kepa me, there's no difference between those two and a half schools, 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 Vaisakha, we finish with Vaisakha, okay, got it, sorry, so they all believe in what, now according to this author, okay, they believe that the lack, the emptiness of the person is that they are not self-standing and they are not substantial, what's that mean, is 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 Rang Rang Chen and Rang Gyat Tupa, okay, to be under your own power and to be self-standing are separate concepts, they're different things, and how they're separate, hopefully he goes into it, okay, okay, 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 you'll, hopefully you won't get mad when your husband yells at you, that's, that's what we're doing, we're study, study, study, study, study, so that we have a good marriage, okay, that's, that's what we're doing, tu sam gyi, 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, just, are just the husband on the stage, phantom, okay, you gotta think like that, that's the beauty of this college, you know, we have this department and we have that department, and we have people having good marriages, hopefully, this department feeds that department, feeds the world, it's a beautiful college, it's a beautiful idea, all right, all right, we're gonna start with Khedrubje, okay, by the way, the way he's, the reason he's gonna quote Khedrubje, you tell me, guess, he's trying to prove something, I'll give you a clue, mm-hmm, he's gonna use lung, yeah, there's two ways to prove something, you can logically, or you can quote some school guy, you know, Led Zeppelin said so, okay, so what's gonna 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 gonna learn to make a good footnote, you know, 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, okay, that's his footnote, you're gonna use footnotes, you're gonna use the database, you don't believe what I said, you know, 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, okay, there's not a single sentence in the ACI courses, well, almost, that doesn't come directly from scripture, there's, 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.

Shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, shukran, I got a nice picture you guys, yeah, you got, I my goal is that every person says oh they got the sexiest