Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 3

[Speaker 1]
Okay, here we go. We've got to the part where he's explaining dhāktikvā rongchen, unchanging, unitary, independent, in control. So, that will often come up in descriptions of what is emptiness, which they call no-self nature, for lower schools.

You rarely get an explanation of what those things mean. So we're very lucky to be going to it now. So you'll use this paragraph for the rest of your life.

When you're explaining what schools mean by dhāktikvā rongchen, unchanging, singular, and in control. So, you know, this is a chance to get the real poop. That's an English expression.

It means the inside story. Yeah, but you have to be careful how you say it. It means the real truth.

[Speaker 2]
Straight down the line.

[Speaker 1]
So let's repeat the dhāk, the dhākpa. The dhākpa. What's the unchanging?

We already did it, but let's repeat it. So they, dhākpa, okay, these people believe, these schools, in the parts of a person, right, which are dhākpa-ngopo.

[Speaker 2]
They're unchanging working things.

[Speaker 1]
Yeah, and I repeat that the word ngopo is very difficult. Okay, this word ngopo. It can mean thing in general, or it can mean function.

Here, it's the more precise meaning. It means a thing that does anything. Anything that does anything.

And we said anything that does anything has to be unchanging, because when it does something, it has to move. So then, you know, we have trouble with the idea of, if God, the idea of God, if God is unchanging, but creates things, then we have, for Buddhists, that's a little difficult. So dhākpa-ngopo means, here, dhākma means something which is doing something, but which doesn't change.

So, phungpo khenjik je kyang, even though the parts of the person are coming in and out of existence, the self, or the soul, is khenjik nyik je te kyang. It's not coming in and out of existence. So then the soul becomes, or the self becomes, an unchanging thing that does do something.

And that's impossible. So when they say emptiness means the absence of an unchanging thing, they mean the absence of an unchanging, functioning thing, which is impossible. So emptiness, it always means the absence of something.

Like a husband who's yelling at you, he's not your father. So, and by the way, seeing that the husband who's yelling at you is your fault would tend to prevent your anger, and then you would reach nirvana. And that's why seeing emptiness helps you reach nirvana.

Okay, cha she me te chikpu. Here's his definition of singular. So chikpu is more clearly singular.

Chik means one, right? A1. But when you say chikpu, it means a solitary thing or a singular thing, meaning cha she me.

What's cha she? Cha she means pods, okay? So notice that the S-H-A-S is not S-H-E-S, which is more common.

S-H-E-S means mind or awareness. And this is much rarer. But I'll just draw your attention to it, and let's do a statistical count, okay?

Here's S-H-E-S, okay? I'm going to put a space in front of it. I mean, that's ideal, what's it called?

Let's just start another GoPro. Okay, let's have a contest. Okay, and I'm going to put the raw form, okay?

We're going to look for a symbol. I have to click on them at the same time.

[Speaker 2]
Which is not possible.

[Speaker 1]
Okay, we're going to click on this one. So normally, what I want to prove to you is there's 214,000, a quarter million S-H-E-S, and there's only 9,000 S-H-A-S. Why am I showing you that?

A typist in our center, their hand is used to S-H-E-S, and they might make a mistake, because it's how many times more common? I don't know, it's 20 times more common? Something like that.

20, no?

[Speaker 2]
No, 9,000.

[Speaker 1]
10,000 compared to 200,000. 10 compared to 20.

[Speaker 2]
One to 20.

[Speaker 1]
Yeah, it's 20 times more common. So they're going to make a mistake here, but here they happen to do it correctly. So what does unitary mean?

[Speaker 2]
It means that someone else can help you, or does anything. It's actually not made apart. Oh, not made apart.

[Speaker 1]
Yeah, it doesn't have parts. Something which can exist and doesn't have parts. Which means the left side would have to be the right side.

Okay? That gets difficult.

[Speaker 2]
Does it make sense to have no parts?

[Speaker 1]
Yeah. Solid singular in the sense of having no parts. Okay?

So never forget. You know, you guys have been learning the Sixth Day of the Infinite for 20 years or something. I think I transcended it.

I remember it was in John Brady's house. Before he lost his apartment because he sold it to pay for the computer. He used to have a very expensive penthouse in Central Park.

Most expensive penthouse. And he sold it to pay for the debts of this project. Now he rents.

That sounds bad to me. He should buy a house. I'm thinking about it.

When he gets married. They're all thinking about that. PHUNG PO SOGS LAM LTOS PA'I RANG WANG CHEN RANG WANG CHEN Meaning, there's a mistake here.

You tell me what it is. There's a carving here. PHUNG PO SOGS LAM LTOS I'll give you a clue.

Two words have been smushed together. LAM LAT LAM LAT TSOS Okay, we got to fix it. So not only you have to translate it.

You have to know what it means. And fix it before you figure out what it means. How do you feel?

You look better. You feel better? Good.

That's why I only teach young people. Okay. I understand.

You left a mic on your... Oh, sorry. Okay.

You were recording my... It's very quiet. Okay.

Good? PHUNG PO SOGS LAM LTOS PA This LTOS PA means tenpa. B-R-T-E-N Yeah, to depend on.

By the way, it's probably related to look. LTA BA Which means, you know, I look to him for help. You see, I rely on him for help.

So it's a related word. PHUNG PO SOGS LAM LTOS PA'I RANG WANG CHEN It is independent because it doesn't depend on the PHUNG PO SOGS. Yeah, on its parts.

The person doesn't depend on their arm, their eye, their mind, their feelings. Okay? Now, that's different from the guy in the crane.

The guy who runs the car. Okay? That's how I classically explain it.

Okay? And if you go to the great druktas, like Chan Khyen Roppa Dorje, three volumes, three thousand pages. He has a hundred different RANG WANG CHEN.

But this is how your author is taking it. Choney Lama? Yeah, and normally he's really good.

And I think he's probably good. RANG WANG CHEN GYI KHYAD CHOS GSUM KHYAD CHOS means a feature possessed by a KHYAD ZHIG which means the possessor of the feature. The KHYAD ZHIG is the cup.

The KHYAD CHOS is being plastic, looking orange. So, KHYAD ZHIG means like CHOS CHEN. And the CHOS or their quality is called KHYAD CHOS.

Okay? So, KHYAD CHOS GSUM DANG LDAN means this self that they accept has these three qualities. RANG WANG CHEN Okay?

Sorry, is that a GZHI? Yeah, GZHI. So, KHYAD CHOS as opposed to KHYAD ZHIG.

KHYAD ZHIGs have KHYAD CHOS. CHOS CHENs have CHOS. Okay, same thing.

And sometimes the CHOS... Anyway, I'm not going to go there. It's so fun to overwhelm you guys.

KHYAD CHOS GSUM DANG LDAN PAR BSDOD PA NI To believe in that. A self which has those three qualities. PHYI ROL PA normally.

How's the skin look? It's a pretty rough... It's a pretty tough skin.

And it's a pretty tough carving. Okay, we're down here somewhere. It's that, okay?

[Speaker 2]
Can you blow it up?

[Speaker 1]
Yeah, it's a PA, okay? So, it's PHYI ROL PA. Although, LHAR is not like impossible.

Okay, PHYI ROL PA RNAM LA KHYAD PAR MED LA And I'm going to need the skin again.

[Speaker 2]
People who are outside of Buddhism don't believe this.

[Speaker 1]
If it had said PHYI ROL PA RNAM DANG KHYAD PAR MED it would mean these guys are no different from the non-Buddhists. But the LA changes the meaning. PHYI ROL PA RNAM LA There's no difference among the...

Wow, okay, I don't know. Let me see the last sentence. Okay, this means among the non-Buddhists, there's no difference.

They do believe in this. Among the non-Buddhists, there's no difference about these three. That the self should have these three qualities.

The non-Buddhists he's talking about. Now, this gets difficult. And I thought it was a carding error, but it's not.

So, TSE SOGS KYI KHYAD PAR DU TSO MIN DRA BA MANG NGO MANG NGO, okay, not MANG NAS. Okay, I corrected it here. There are many MIN DRA BA, dissimilar meaning different.

There are many different... This is literally dissimilar, right? Not similar.

Positions, DU TSUL, literally acceptance methods. Okay, positions. Between these schools, about the TSE.

And I wouldn't expect this word here. I mean, you can translate it. I can't think of anything else it would have been.

The carving is obviously TSE. So, TSE, you know TSE MA? Yeah, so, its dimensions, or its size, or how big is it, or what is its dimensions, or something like that.

So, it's kind of a weird thing to say here. But, maybe it means, you know, is it universal, or is it planetary? They disagree.

So, they all agree about those three qualities of the self. But they disagree on its relative size. And I've never heard that, and I don't know what he's talking about.

But I guess, there are Hindu schools which believe the self runs the whole universe, is as big as the universe. Or maybe the self is as big as Beijing, you know. So, that's all I can guess.

And if you really were bothered by it, I'll tell you what you would do. And it's not a very fruitful search. The odds of hitting something are not too high.

You could look for independent, near-it's-it. Say, about six lines apart. And you could maybe restrict yourself to Majjhimika, which, well, let's not do that.

Let's see what you hit otherwise, okay? I didn't hit anything, because I didn't tell it to look anywhere. Okay.

So, that's 41 matches. You can spend, you know, you just have to make a decision on your translation, you know. Are you going to put out one book every three years?

And that's okay, you know. Yeah.

[Speaker 2]
Well, compared to the last 30 years.

[Speaker 1]
Well, we're on a schedule. I mean, Dr. Wu wants to see some, we got to, you know, if you want to have a sponsor, you're going to have to kick out some stuff here. And I kind of like that pressure, because we have 10,000 books to do.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. This say, measure, near independent means their estimation of what it is to be wrong view. Estimation.

Like, this is wrong view, but this is not wrong view. How far do you have to go to be wrong view? So, if it were the same author, in a different book, that would be interesting.

It's not. Okay. This is Lama Belden, who wrote the Tantric Levels and Paths.

So, I don't know. Let's see if anybody else. By the way, if we see, tse ma, it's not what we want.

We're 25 hits through the 41.

[Speaker 2]
Have you seen a lot of tse ma?

[Speaker 1]
Sorry?

[Speaker 2]
Have you seen a lot of tse ma in this circuit world?

[Speaker 1]
I've skipped all the tse ma.

[Speaker 2]
I'm just wondering if you saw a lot.

[Speaker 1]
Yeah, I'd say 75% of them are tse ma. Yeah, if we had a third box, we could say, I don't want tse ma.

[Speaker 2]
When do you have enough? Across the street.

[Speaker 1]
Now, this refers to the... Now, here's an interesting discussion. This is Takjigdrama Chen.

Okay. Kekang Tsak. Then, Ngo-la Nu-che Ji-ta-bu-she-na.

Why does this contradict what we can observe with our own eyes? Jigteng-gikam gye tse, misspelled. Okay.

Duk-kor ne sum-pa. According to the Kalachakra, the extent of the world, the breadth of the world, what's the measurement of this planet? Ji-shin-pa-tan-lo-po-la, nge-la lyur di jikteng-gye tse, pak-tse bum-chat, is described in this chapter.

So, that means extent. So, that would kind of... But it's not referring to the dak.

Although it's in the same sentence. So, I would take it... We're not going to get anywhere here.

So, as predicted, I would say it's extent, and let the reader worry about it. Meaning, what is that dak, and what is not that dak? What is the extent of that dak?

He doesn't clarify any greater than that. I'm waking up the Romanians. Whoa, Octavian.

rang de sang-gye-pa Okay. sang-gye-pa nam gyi dak de rang gi pum-po dang chik-gam thag de dak-ang mi dak kang-yun che-pa na So, all of that, that we had so far, was in reference to non-Buddhists examining whether the soul or the self is the parts of a person, or is separate from the parts of a person, and is it changing, or is it unchanging? It was all phrased in that.

Now, rang de sang-gye-pa nam talking about people whose own view is the Buddhist view. rang de means whose own group is the Buddhist groups. sang-gye-pa dak de rang gi pum-po dang chik-gam thag de dak de rang gi pum-po dang chik-gam thag de When they examine che-pa na, okay?

Second line. When they examine whether this self is the parts, or is separate from the parts, or is changing or unchanging, when they examine the same questions, same two questions, pum-po mi dak-pay since the parts of a person are changing, dak kyang mi dak yeah, the self should also be changing, okay? If Beds is made up of changing things, then she should, Beds should be changing.

Okay? If the car is made of parts that change, the car should be changing. Okay?

And pum-po lay dun shen pay dak nye-pa la rik-pay nu And the idea that there should exist yu, a self, dak, which is dun shen, which is a separate entity from the parts, okay? Rik-pay nu is, okay, let's talk about nu, okay? G-N-O-D, okay?

In normal Tibetan, it means to injure somebody. No, that's without the N-O-D, without the N-O-D. Oh, maybe.

What's that called? She-nu shi dun, she-nu shi dun che-pa lay Definition of Vinaya by Jetsun Kappa in your book. In your book.

The poem. She-nu shi dun che-pa To injure other people. It's the definition of those ten bad deeds.

To injure other people. Or the basis of that injury, which means anger. Okay, so this is, that's one of the most famous uses of this word is in your book.

It means to injure other people, okay? But in logic, it has a different meaning. It means, injures that idea, okay?

Nick says, all the coffee they're making here is really good. And then I say, taste this. And then it injures his idea, you see?

Or we can say, yeah, rik-pay nu here means it's contradicted by logic. That idea is, how do you say? It's not as strong as this proof.

It's thrown into question. Okay, thrown into question. Okay, it means the statement becomes questionable.

[Speaker 2]
Yeah, huh?

[Speaker 1]
Yeah, maybe contradict. Okay, it's contradicted by logic. Logic what?

The idea that there could exist a self, which is, what did I say? Not that easy. Which is a, which is a separate entity?

[Speaker 2]
Okay.

[Speaker 1]
Okay, yeah. tong le, because they recognize this fact, because they can see this fact, that the idea that the self, which is not related to its parts, is questionable, because it's thrown into question, or because logic logic throws that into question, and makes that idea untenable. pungpo nga'am ngapo kang rung dang chik yinpay dak shik ngepar yul gul nyam te They think to themselves, nyam, okay, very important verb.

Okay, they think to themselves, normally, it's a doubt. When Je Tsongkapa says, nyam nam, he's like, I believe it's that, meaning mayangak. It might not be that.

Okay, but here I take it as they are sure. They think to themselves, what? There must be, definitely, ngepar, there must be, gul, must, yul, be, definitely, there must definitely be, a self, dak, okay, which is one in the same, okay, as either, now you got this either, here, it's one in the same as either, pungpo nga, or ngapo kang rung.

All five heaps, or any one of those heaps, but now you know kang rung means, yeah, any one or more, okay. So, either the self is, how do you say, either the self consists of all five heaps, or it consists of any one or more of the five heaps, that's how you have to translate it. Yeah, could be one, could be two, could be three, okay, but not five, because that's already covered.

Any one, two, three, or four, okay, good luck. dang chik, don't forget, yeah, you can see identical here maybe, okay. Now, this is nice because you're kind of getting a Drupada's presentation here, a comparison of different schools.

che dang mawa, by bachikas, okay, che dang mawa, detailists, kha chik, some of them, okay, pungpo nga re re dang, the five parts of a person, I don't call them heaps anymore, I call them five parts of a person, because just heaps just sounds, sometimes heap means a big poopoo, so it's not a, you know, it's not a great word in English. But by the way, when you get to the Abhidharma, that is the classical explanation of why we call it heap. pung dang kye go re kyi gun, pung dang kye go re kyi go, pung dang kye go re kyi dun, pungpo kye chik kam nang yin, very famous.

Why do we say heap? Because many things are piled up. That's your, your first chapter is going to say that, okay?

so anyway, otherwise I would say parts of a person, you know, it's up to you. How technical do you want to get? Five parts of a person, individually, okay?

Or all together, right? SOGS PA All five together, and their flow. So, SOGS PA and RGYUD Sorry.

Our, our, the most famous reference is Shantideva, okay? Master Shantideva. And he talks about a forest, or a, and a rosary, or an army.

It means composed of parts in one moment. It's one meaning of has parts. But you can also say over time, a thing has parts.

My mind yesterday, my mind tomorrow, my mind today. You can have parts over time, or you can have parts in one moment. Okay, so he's hitting it here.

The five, either, either the five heaps one by one, or the TSOG, the, the conglomeration of all five heaps in a moment, or their RGYUD, or their stream, their flow over time, okay? The, the CHE DAG MA BA say any one of those, okay? Or a number of those three ideas, okay?

Any one or more of those three ideas is the DAG. Is the person, sorry. Is the person, okay?

So, so who is BEDS? BEDS is all the moments of BEDS from the day she was born up to the day she passed away, you know, if she passed away. Okay?

BEDS, BEDS. They will say, okay? Or what is BEDS?

BEDS is BEDS' arm, BEDS is mind, BEDS is eyes, in this moment, okay? Got it? Okay.

Or, BEDS is BEDS' mind. You know, somebody will say that, okay? The SEMS BSAM PA's, the mind only school has a different idea of what is BEDS, at Utpala.

I knew her before she became a nun, so it's hard for me. SEMS BSAM PA'I KUN ZHIG RNAM PAR BSHAD PA So the, this is very beautiful. The mind only school says, when you boil it down, where is Utpala?

It's the part of her mind where she plants her karmic seeds, which is called the alaya vijnana, okay? Foundation consciousness, or something like that, okay? Alright?

That's BEDS. Sorry, that's Utpala. Okay?

Where's Utpala? It's the part of her mind where she plants her seeds, and that's Utpala. Okay?

[Speaker 2]
So, you're saying, plants her, the part where she plants her seeds, that's all in KUN ZHIG?

[Speaker 1]
Say it again, I'm sorry.

[Speaker 2]
I'm trying to find out where the plant is.

[Speaker 1]
Oh, I'm just glossing KUN ZHIG for you. KUN ZHIG RNAM PAR BSHAD PA You can count it as the seventh or the eighth consciousness, okay? Which is not accepted by other schools.

Okay? That's, when you boil it down, that's who Utpala is. She is the bank of her seeds.

The bank deposit.

[Speaker 2]
Okay?

[Speaker 1]
That's who she is, you know. Okay? And it's not crazy.

And RANG RGYUD PA, the lower middle way school, and the DO BDER PA, and the, so the school number 4A and school number 2 agree on something. They said, what's school number 3? Mine only, what's school number 1?

Yeah, we covered those two already. So, all that's left is middle way and second school, South Trantica. So, all of the second school and half of the fourth school, lower half, they say, Utpala is, is her, Siri's like, oh I'm so happy.

Is her, her awareness of her mind. YI KUN RNAM PAR BSHAD PA Because you also have MI KUN RNAM PAR BSHAD PA, right? You have awareness of what you're seeing.

Not that one. Awareness of your own mind. That's, that's Utpala.

[Speaker 2]
Oh, you can say consciousness.

[Speaker 1]
Consciousness of your... YI is RNAM BSHAD of the previous millisecond. Okay, that's Abhidharma.

See, everything is founded on Stanley. Okay? Okay?

You see, you see blue. But at that moment, you can't think, I'm seeing blue. Then the next millisecond, I'm seeing blue.

You have feel, I feel blue. First the, first blue, consciousness of blue, and then consciousness, I'm seeing blue. They go like, boom, boom, boom.

So, actually the object of the mental consciousness is the thing of the millisecond before, according to Abhidharma. And, and according to that, those one and a half schools, that's Utpala. That's herself.

Okay? That's her real self. The one, the witness.

The mind that's watching the mind. Is, and it makes sense, right? She's the deep one.

She's the one watching everything else. That's who she is. Okay.

We're getting there, we're getting there, we're getting there. Only that, nam shen gyi, gyi kyi nam shen gyi. Only that one, of how many consciousnesses?

Six, six in this, good. Okay? If we had been in the last school, it would have been eight.

Okay? Now, we have to discuss the word senshi. Okay?

And you should learn it. Extremely important. Senshi, right here.

It has an R on it. Cut the R off, okay? Cut the R off.

Okay? Senshi. Okay?

It means classic example. Normally. Okay?

What's the senshi of a changing thing? In Buddhism. Sound.

Sound. Okay? Like that.

The, you know, if you say, what's the, what's the most classic example of this thing that you can give? Okay? It means the classic example.

Normally. So, it goes with the word senyi. Okay?

Senyi means the definition, and senshi means something which exhibits that definition.

[Speaker 2]
Okay?

[Speaker 1]
And normally, when you give a definition, then you follow it with, okay, here's a senshi. Okay? Here's the definition of changing, and the senshi is sound.

A good example is sound. Classic example is sound. Okay?

But here, it means, they believe that that is the classic expression of the self. Okay? What?

Her awareness of her thoughts, or her awareness of her consciousness, or her foundation consciousness, or the flow, or the conglomeration of her parts, or some one of her parts. Okay. DE LTA BU LA BSGOM NAS And with this fact in mind, meaning the last paragraph, with this fact in mind, the jukpa says, Avatara says, the Avatara says, SNGA PHYA'I YANG BDOD Some people say it's all five, and some say it's only the mind.

Okay? SNGA PHYA'I SNGA PHYA'I means all five. SNGA PHYA'I means believe it to be all five.

BDOD is believe, it's distributed. The YANG means some blah blah blah, and some blah blah blah. Okay?

You just have to know. Okay? Some people say all five, some people say this one.

Okay? And he says, why did he throw this quotation in here? Why would you use a quotation after you had...

Yeah, he's using LUNG and RIG. He decided to go to LUNG. He said, of course this idea is correct, because jukpa says it.

Avatara. Which Avatara? There's two famous Avataras.

Yeah, Madhyamaka Avatara, going into the middle way, entering the middle way, or Bodhisattva Charya Avatara, entering the way of life of a Bodhisattva. Now, how would you find out which jukpa? You know, you're going to have to search it anyway, because in our system, in our translation school, which is so far called unreasonable happiness.

No. What is it called? Unreasonably happy.

I still think it's a pretty cool name for a band. In our little group, we ain't going to be satisfied with a quotation. We're going to go find it, and make sure it says that.

Okay? And we're going to check what it said before, and what it said after. Okay?

So, we're not just going to sit there and say, oh yeah, nice quotation man. Yeah. That's a good jukpa.

You know? So, there are lazy translators who just say, oh, jukpa says.

[Speaker 2]
You know?

[Speaker 1]
We want to go see. We want to go see which jukpa. And we want to make sure the quotation is correct.

And if we have time, which we never do, but we're going to... we're going to check what he said before, and what he said after. And if you really want to waste time, you might go check a few commentaries to make sure they agree that that's what he's talking about.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. I'm tough. I'm tough.

I want... Why? A lot of quotations, they heard in the debate ground, and they're like, I think the guy said...

You know? And so, we want to go check. We want to go confirm.

So, give me a unique piece. Okay? We're not going to search for du.

Because, let's... Okay, I'll tell you why. I'm just going to repeat.

Okay? Du. Okay.

In the tengyur, right? What I'm saying is, don't search for the word, and. Okay?

You're going to be there for the rest of your life. Okay? Here.

There's a hundred and eleven thousand du's. It's not a good word to look for. If you have a couple months to go through those.

[Speaker 2]
Okay? So, give me a...

[Speaker 1]
Let's do LHA CHA YONG DU. Okay? Okay.

Okay. And... By the way, why didn't he say which jukpa?

He assumes you've memorized them. Okay?

[Speaker 2]
And...

[Speaker 1]
What's that?

[Speaker 2]
Can you refine the search to...

[Speaker 1]
Well, here. We got it.

[Speaker 2]
Okay?

[Speaker 1]
It's in the red.

[Speaker 2]
One of three. Wow. It's awesome.

[Speaker 1]
Most, most glupa monasteries work on those three. Yeah. So...

Okay. BU KHAR CIG SEMS CIG No.

[Speaker 2]
Did it? No.

[Speaker 1]
Here's the context. BUM PO LAS GZHAN DAG TU MED PA'I PHYIR Because there exists no self separate from the parts. BDAG DE DMIGS PO BUM PA KHO NA'O The only object of the view that there is a self should be the heaps.

KHAR CIG BDAG DE BSTAN DU PHUNG PO NI Some people say the object, the heaps, which are the object of believing in a self, are all five. Some say it's only the mind. KHYAL TE PHUNG PO BDAG NA DE PHYIR DE If the heaps individually were the self, then because the heaps are multiple, the self would also have to be multiple.

If each part of beds were beds, sorry, utpala, then there would be five utpalas. Okay, and then he goes like that. So, it's a good quotation.

I believe you. Make a note of the folio, which is TU BSTAN DU'I Okay, TU BSTAN DU'I And, you know, if you're in a class like this, you can just say, Tengyur 3861. Okay, Tengyur 3861.

And, because so far we haven't had time, or money, or staff, to translate the names of all the titles for the Tengyur. Okay. If we had more funding, we could.

So, then if you want to go get 3861, you go to the Tohoku. And, here's it. Okay.

It's Madhyamaka Avatara, written by Chandrakirti. A means author. The sixth entry is the author.

Unfortunately, the diacritics didn't stick. It's Chandrakirti. Okay, so you're going to have to fix those.

That's another story. Okay. Well, I'll be honest, most of everything you're going to hit is in Gom Barab Sel, and I've already done it.

So, you can just chop out my bibliography entries and save yourself like a month. Okay.

[Speaker 2]
But, you want diacritics in it, you know this?

[Speaker 1]
I do. And, we'll talk about that. Only in the bibliography.

Okay. Okay. And, that's just to show off that you know Sanskrit.

To the three professors who are studying you, who are trying to find a mistake in your book. Okay. They're not reading it.

They're just trying to find a mistake. Yeah, and by the way, someone criticized you, tell them to go to hell. Okay.

[Speaker 2]
All right. Okay. They plant a seed in your mind.

[Speaker 1]
If they show you an error, thank them. If they're just complaining, then tell them to go. You know, life's too short to struggle with other people.

Okay. I'm not going to change. I'm a nun.

I'm translating Chandrakirti. You know. I love you.

Just shut up. Okay. Just kidding.

Don't get into the squabbling with scholars. Okay. Because you can waste your whole life.

And, you will die. And, it won't help you. Okay.

nga char yang du kha jik sem ching du. Okay. jukpay nam she le kyang.

The explanation of the jukpa. Okay. Which one.

Sometimes nam she means the auto-commentary. No. The auto-commentary.

By Chandrakirti. But, we'll have to go confirm it. It could be Jaya Nanda.

We'll go see. Okay. Let me smoke this for a minute.

[Speaker 2]
Okay.

[Speaker 1]
This is tough. But, I was chewing on it a couple days ago. rang gi depa nam kyi.

Our own schools. Meaning Buddhist and non-Buddhist. They also believe that.

Okay. They think to themselves. nyam.

That there cannot be a self. Okay. A soul.

Which doesn't consist of the parts of a person. Okay. There are schools of our own, which think to themselves that the dark, the self, cannot be something other than the parts.

Okay. And, mistakenly. Okay.

chupa. Okay. This is tough.

chul means to be mistaken. Not to be mistaken with. Chul with a PH.

Or which can mean machine. Chul core. Yeah, yeah.

Okay. Which means a miraculous emanating. Okay.

See. So, they think there cannot be a soul, which is separate from the parts. And so, mistakenly, they say it must be the parts.

Okay. It must be just the parts. They think there's two options only.

Either Utpala is separate from her part, or Utpala is her part. Mistakenly, they think there's only the second option. Pumbodsa.

Pumbodsa means nothing more than the parts of Utpala is Utpala. Okay. Utpala is her arm, her mind.

Okay. This is very subtle. Okay.

Her... Okay. Either she's not connected to her parts, and when her parts dissolve and she dies, her soul goes off somewhere, independent of her parts, because it always has been the spark in her, which never was dependent on her parts.

And then they think, well, if we deny that, we have to go to this place, which is Utpala is her head, is her arm, is her legs, is her... Okay? Now, a question for you.

Is a car the parts of the car, or separate?

[Speaker 2]
It is the parts of the car.

[Speaker 1]
No, it's not. You can have all the parts of a car, and you don't have a car.

[Speaker 2]
That's a wrong question. Well, if you include the... That's a wrong question.

Keep going. If you include the opening of the seat...

[Speaker 1]
Good, good. Keep going.

[Speaker 2]
You put on top of the parts...

[Speaker 1]
Yeah, okay.

[Speaker 2]
As one of the parts.

[Speaker 1]
In the highest schools of Buddhism, the parts of a car are not the car, until your karma opens, and a picture comes out, car, and glues onto that thing. Then you have a whole car. The final part of the car must always be the karmic seed come out, and join them all together.

Okay? The picture unifies the parts. That's all the parts of a car, and that's a car.

But if you leave out the last part, the picture coming out, then you could be a bug climbing out a car, and it looks like a mountain. It depends on which picture comes out, makes the thing. That's why we say, yin jin, kindness is the basis of reality.

Kindness is the foundation of reality. You must give rides to people who need rides to see cars. Okay?

It's so beautiful. You know, just try to feel it. Okay?

What makes reality, reality is kindness to other people. It's not atoms. Okay?

It's not gravitational forces. It's kindness. It's so cool.

It's so cool. Okay? So, but, these Buddhists are lesser Buddhists.

Okay? And these are the 99% of Buddhist teachers who go around saying, oh, you know, the parts of the car are not the car. You know?

I said that once to a six-year-old child. And she looked at me and she said, well, yes they are. And I was like, Gyaltsabje with the cow poop.

You know? I was like, man, she's right. You know?

Okay. This is Chuni's last daughter when she was six years old. She just looked at me and said, yeah, it is.

And I was like, oh my gosh. You know? Okay, got it?

Okay, here we go.

[Speaker 2]
Can I ask, Geshe-la, you said the self cannot be something other than the parts, and so I'm mistaken when you say it must be the parts.

[Speaker 1]
Yeah.

[Speaker 2]
Where's from the must?

[Speaker 1]
Oh, they accept. Kelam. Kelam.

Kelam. They accept that it must be the parts. Thinking there's no other choice, making, mistakingly thinking that there's no other choice, they believe, Kelam, that, that udpala is nothing other than some her parts.

de ni kang rung shik tu kelam gu nyam du sangpo Because they think to themselves it must be one of the two. It's got to be one of those two options. de ni kang rung shik means one of those two options.

Kelam gu You must accept one of those two options. Udpala is, udpala, the person called udpala, is either unrelated to her parts, or she is her parts. And they don't understand the thing that Nick said about the karmic seed opening and the final part being the image coming from your kindness.

Okay, got it? Dark, it's all dark. They're trying to decide who is udpala, the person, the person, the self.

Yeah, in this case it means the self, udpala. Okay, it doesn't mean the non-existing self.

[Speaker 2]
Huh?

[Speaker 1]
Yeah, yeah, the one which exists. Okay, important idea because Professor Stanley brought it up. Say, RGYUD GYI RDAG I'll spell it for you right here, okay?

Let's do it like this. RGYUD GYI RDAG and ME RGYUD GYI RDAG RGYUD GYI RDAG and ME RGYUD GYI RDAG Extremely important idea in Buddhism. RGYUD GYI RDAG and ME RGYUD GYI RDAG Okay, RGYUD GYI RDAG and ME RGYUD GYI RDAG Uh, sorry it's 8 o'clock, I got to send my honey butter.

Just so I can stay here. RGYUD GYI RDAG It's an idiom. This RGYUD normally means cause, but in this expression it just means which is.

Okay? The self which does exist, as opposed to the self which doesn't exist. Okay?

Does a Stanley exist who is a picture coming out of Stanley's mind, because Stanley was nice to somebody that goes out on his parts. Does that Stanley exist?

[Speaker 2]
Yes.

[Speaker 1]
Does a Stanley exist which is after Stanley's parts go away is going to fly to Amitabha's heaven as a little silver ball? We say no. Okay?

Does a Stanley exist which is Stanley's ear? One of his parts. No.

Okay? Okay? Those two are ME RGYUD GYI RDAG.

Okay, some silver ball that goes to Amitabha's heaven. Or Stanley which is Stanley's ear and wears a tie. Okay?

Okay, like that. So is he his parts? No.

Is he both his ears? No. Is he some little silver ball that doesn't depend on his parts?

No. Those are ME RGYUD GYI RDAG. That's the self which is not there.

What's the RGYUD GYI RDAG? By the way, that self is the same as the RGAG BYA. ME RGYUD GYI RDAG, the Stanley who doesn't exist, is what?

Emptiness is empty of. Okay?

[Speaker 2]
And you could say it's a total, just an exact synonym for the RGAG BYA?

[Speaker 1]
No, because there's also the RGAG BYA on his parts. So you have to say RGAG, GANG ZAG GIS RDAG GIS RGAG BYA. Okay?

And ME RGYUD GYI RDAG is the Stanley that does exist, which is the one, which is his parts with the final part of him perceiving himself as Stanley. And if that's a pleasant perception, which it is because he's so handsome, that's a result of good karma. Okay?

And if you're depressed about yourself, or you have low self-esteem, that's a result of bad karma. Okay, got it? Alright.

So don't forget those two words.

[Speaker 2]
Can you ask him about NYAM DU SANGS RGYUD?

[Speaker 1]
NYAM and NYAM DU SANGS are synonyms, same.

[Speaker 2]
They think to themselves.

[Speaker 1]
It's a... Don't forget this is a translation from Sanskrit. Okay, it's messy.

Okay.

[Speaker 2]
So I would just say they think.

[Speaker 1]
Yeah, yeah. They think to themselves, we have to accept. SKAD LANG DGOS NYAM DU SANGS You might say, well, if you want to be super literal, you can say they think to themselves the following, and then you put it in a quotation mark, and you have NYAM DU SANGS.

It's more... Instead of saying they think blah blah blah, they think to themselves, quote, that's more NYAM DU SANGS. NYAM is they think.

NYAM DU SANGS is more like they think to themselves and then put it in a quotation mark. If you want to be sticky. Yeah?

[Speaker 2]
Yeah, we're five minutes over.

[Speaker 1]
Well, I want to throw in the next sentence, okay? For us to really... You know, what he said was, these Buddhist schools, they look at what the non-Buddhists say, and they say that's wrong.

That there could be a little silver ball, Stanley, that doesn't depend on his body and his mind, okay? It goes to heaven when he dies, okay? So, these Buddhist schools say, well, if Stanley's not separate from his parts, then he must be his parts, okay?

Without the... luminous image, okay? Okay, without the luminous image.

They say that. What would our author responsibly do next? Yeah, he would talk about what Nick talked about.

Our author should take us to Prasangika, and say, here's how we resolve this problem. It's not true that either or. It's not true that there's a Stanley who floats around independent of his parts, which is sort of a Christian idea.

And it's not true that Stanley is his parts, because that's not the only two options. He should go to the Prasangika viewpoint, and he does. What's the first words of the next sentence?

The Prasangikas say... The Prasangikas say... Okay.

You want to do it? MIN GDOD Okay. Yeah, in case we die tonight, we should finish this sentence, which is the way a Buddhist should think, because it's true.

They don't accept, okay? MIN GDOD They don't accept either option. PHUNG PO LAS BDUN GZHAN PA'I BDAG SILVER BALL Okay?

A self which is not related to the parts. Okay? But they also don't accept that the parts themselves are the self.

Okay? But even though they don't accept that, they accept that the self is the me, which is inserted on the parts, which means the luminous image that came out of our karma. PHUNG PO LA BDAG PA means...

BDAG PA is an old watch. I don't know. I will BDAG PA this one to my finger.

You see, it means to apply it... PHUNG PO LA BDAG PA means hang it on, or apply it to, or stick it on. I stick it...

You can say impute. Go try it with a waiter. I'm imputing you.

He said, don't hire your lawyer. I didn't do anything. BDAG SNGABS BSAM means that the simple I, the simple me, the simple me, which is applied, or glued on to the parts, meaning the mental image that comes out of the karma.

GZHAN DO. That's what they believe. Okay?

And that's so beautiful. That's so beautiful. So, what he's describing is that most Buddhist schools are in this quandary.

If there's no little shining silver ball Stanley's soul, then Stanley must be his parts. But that also doesn't work. He's not his ear.

He's not his... And Stanley is not the sum of his parts until the karma glues it together. So, this SNGABS BSAM BDAG means the image of me, the idea of me, comes out of a karma and is glued on to those parts.

And that's me. That's the person. I don't know where he's going to go from here.

I mean, he already finished the book. By the way, you have to go back and confirm this quotation, right? And which Namshe is it?

It might be Jayananda's commentary, it might be Chandrakirti's commentary.