Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 7

[Speaker 1]
I want to go back to this, Utpala, because it was so magnificent. We've been complaining about, we were trying to say that the body and mind are not unchanging, and the body and mind are not autonomous, and we finally had a clear reason for both. We say the body and mind are changing because, and then we jump down to here, right?

Connection between these words and these words. The body and mind are changing because they start and stop by the moment. We had that connection, and then we could draw another connection, dot, dot, dot.

The body and mind are not autonomous. They are dependent. They are at the mercy of other forces.

I like that for Shenlong. Because they're at the mercy of what? Karma and negative emotions.

Negative emotions and karma, right? Okay, so that was a big, nice moment in her text. We finally got the connection.

Shenlong, at the mercy of other forces, means at the mercy of karma and your negative thoughts. And then, you know, things are not unchanging because they're changing. That wasn't very helpful, but okay.

Now, NGA MA LA BSKYA BA YOD DE The former connection of the two, there's a former connection and a latter connection. He says there is a former BSKYA BA, which means... What should we say?

I guess it's a reason for a reason. Why are things starting and stopping? I don't know.

Hang on. I don't think that's it.

[Speaker 2]
Well, he gave a BSKYA BA to our original statement. I think this BSKYA BA refers to this one.

[Speaker 1]
This one was the body and mind which received the name, which received the picture, are changing and dependent. Here he says, if the body and mind which are... Yeah, he's talking about this BSKYA BA.

This BSKYA BA, to state the BSKYA BA is, if the body and mind which are receiving the name, the label, are changing and dependent on something else, then it is changing and... A thing is changing and not independent if it depends on its parts. That's not true either.

Anyway. If it depends on parts which are changing, the heaps, the body and mind. Because the SPYOD CHEN is person.

The SPYOD CHEN up here is person. The person is changing and not autonomous because it depends on its parts, which are changing and not autonomous. Got it?

If its parts are changing and not autonomous, then the thing that is labeled to it is also changing and not autonomous. Isn't it the king of reason? Is it the same one?

Yeah, pretty much. SNGA MA LAGS, so that's the BSKYA BA he's talking about. That's the former BSKYA BA he's talking about here.

It's this thing up here. And you know that from the thing that comes next. Sometimes you have to figure it out from what comes next.

GANG ZHAG RANG GI PHUNG PO LA BRTEN NAS SBYOG DGOS PA'I PHYIR Because you must establish, you have no choice, DGOS, but to establish the self based on the body and mind. The person. You have no choice but to establish the person based on the body and mind.

If it's true that you have no choice but to establish the person based on their body and mind, and if their body and mind are changing and not independent, then the person who depends on the body and mind must also be changing and not independent. Got it? Just nod.

[Speaker 2]
So, establish the person is BRTEN NAS?

[Speaker 1]
SBYOG. SBYOG means establish. SBYOG means to establish.

It looks like SBYUG, so don't get confused. And it looks like SBYIG. SBYUG means to enter.

SBYUG means to destroy. And SBYOG has a different meaning. SBYOG means to establish.

You can't have a person without its parts. A. B.

If its parts are changing and not independent, then the thing that depends on those parts should also be changing and not independent. Got it? Okay.

This is sexy. Wow. She's excited.

DE DAG BYAS PA'I TSE When we do this examination, and you're going to trip on BYAS PA from time to time. S-P-Y-A-D To act.

[Speaker 2]
Yeah.

[Speaker 1]
D-P-Y-A-D To examine. So be careful between those two. Watch out.

Don't make mistakes between those two. And if you want extra excitement, the Tibetans often get confused between those two. So you're going to have...

It's going to say S when they mean examination. It's going to say D when they mean activity.

[Speaker 2]
That mixes it up a little bit.

[Speaker 1]
It gets more exciting. So it's contextual. There will be times when you have to figure it out contextually.

And you have to correct it. You have to correct the writer. DE DAG BYAS PA'I TSE When you examine this question, GANG ZAG MI LTA BUR RTOGS PA'I When you're examining whether the person is changing or dependent based on its parts, when you're in this exercise of figuring it out, GANG ZAG MI LTA BUR RTOGS PA'I When you finally realize that the person is MI LTA BUR Right here.

When you finally realize that the person is changing... Now, this is a new expression for you guys. It's very unique Madhyamika language.

It's not found in other subjects. So that's why we're talking about... That's why we're having all the different subjects around one table.

Because I want to download my knowledge of the five or six unique languages. So some people never get Vinaya. They never study Vinaya.

They never study Abhidharma. They can read Madhyamika, they can't read Abhidharma. My goal is that we download all of it.

And each language took many years to master. Okay. So this is unique Madhyamika language.

Say LO NGUR GHEG So GHEG is related to GAG. Yeah, stop. And NGUR we talked about.

It's similar to NGOS. The face of? Yeah, the face of something.

Like the face of the screen. Or the face of the wall. The surface which presents itself.

So here's talking the face of the mind. So what he's claiming is that if you understand that the person is changing, then the idea that they are unchanging and autonomous is blocked from the mind's face. It can't come in.

It is boycotted. It is blockaded. You see, it's very interesting.

[Speaker 2]
Maybe GHEG is not GAG.

[Speaker 1]
Yeah, exactly. It's a passive form. BYAS PA PO NGOS SU MED PA No direct doer.

Which is kind of the distinction between passive and active in Tibetan verbs. Okay, which we're not going to... I mean, we could go there.

It would be great. English verbs are generally divided into active or passive. Like, I shoot the gun.

The rain is a good example. Well, no, that's a bad example. I listen and I hear?

Yeah, you can say that. That's reflexive. That's a different thing.

But anyway... He was hit by the car. Or the car hit him.

[Speaker 2]
Yeah, okay.

[Speaker 1]
Okay, so car hit him is active. He was hit by the car is passive. Meaning from his side he was hit.

Or the car hit him. So in English, the difference is between passive and active. In Russian, it's reflexive or active.

Anyway. I wash myself, for example. You have to add an ending.

It's done to yourself. Or here, it's done to yourself. That's a different subject.

But in Tibetan, the big difference is CHOS PO PO NGOS SU YOD PA and CHOS PO PO NGOS SU MED PA Say CHOS PO PO NGOS SU YOD PA and CHOS PO PO NGOS SU MED PA CHOS PO PO means doer. B-Y-E-D CHOS PO PO B-Y-E-D P-A-P-O B-Y-E-D P-A-P-O CHOS PO PO And then NGOS SU is DAO NGA NA RANG NGO SA MUD ZA ZHUGS KYI RGYUD ZUS DAO DAO means a prefix letter. DAO NGA NA RANG NGO You already high-tone it while you're jaw-locking.

DAO NGA NA RANG NGO SA MUD Direct. NGOS SU directly. NGOS SU YOD PA NGOS SU YOD PA and NGOS SU MED PA So the big difference in a Tibetan verb is is there a direct agent or not?

Does it demonstrate a direct agent or not? So the direct agent for the verb to stop is NGAG or GOG D-G-O-G or possibly G-A-G stopper. But if you say stopped without mentioning a direct doer, it's G-A-G.

So normally it goes to the aspirated column. Normally it goes to the aspirated column. Third column will be the active verb.

And the second column will be more no direct doer. G-A-G And it sounds softer, right? It sounds softer.

G-A-G or G-A-G It's more passive. Normally it will be like that. So here's a verb you don't see much.

G-A-G It means nobody stopped it. It just got tired out and stopped appearing to the mind. It couldn't present itself to the mind.

So that's how you have to translate it. It couldn't present itself to the mind. Once you understand that utpala is changing, then the idea that she's unchanging and the idea that she's independent cannot present itself to your mind anymore.

They are blocked from presenting themselves to the mind's eye. In English we say the mind's eye. Okay, got it?

Now, whether that's true or not, I can see your mind going tick, tick, tick, tick. Whether that's true or not, hopefully he'll say more about it. I can understand how it would stop naturally, prevent naturally the idea of it being unchanging.

But how is it true that if I understand that utpala is changing, I automatically won't get the idea that she's autonomous? Because that's what he's claiming. He's claiming it covers both.

Okay. Now he's going to give you more information. LA And now he goes one more step.

DE'I SKAD PA If those thoughts are blocked from occurring to the mind, which is that utpala is unchanging and autonomous, if those thoughts are blocked, then GANG ZAG RANG GI PHUNG PO LAS DON GZHAN DU YOD PA GIC Then another, a subsequent thought will be kicked. A subsequent thought will be blocked from the mind. What is the subsequent thought that the person could exist independently of their mind and body?

Meaning the soul thing. You know, the little crystalline soul thing.

[Speaker 2]
What's the DON doing?

[Speaker 1]
PHUNG PO LAS DON GZHAN DON GZHAN, a different thing than the heaps. A different object. A separate entity.

In English we'd say separate entity. A separate entity. The idea that the person could exist as a separate entity from the body and mind is kicked by the kicking of the idea that it could be unchanging and autonomous.

Once you kick the first one, the second one gets... It's in line behind the first one and it can't approach the mind either. It's automatically...

It's like, here the mind didn't take a shower for three days. And then kick. Nobody wants to get close to the mind.

These ideas will not come to the mind. And they're in a line. What's the first one?

The idea that upala could be two things.

[Speaker 2]
Unchanging or autonomous.

[Speaker 1]
Unchanging or autonomous. Once this guy leaves, this guy leaves. What's this one?

The idea that she could exist as a separate entity independent of her body and mind. Meaning some soul that stays around after you die. Which is a very Christian idea.

You see? Okay. Okay, got it?

In the DCI class today we're going to talk about not offending people's religious sensibilities. Don't use the word the future lives in DCI. Explain flower number four, which is why when you die you're going to have a big surplus of seeds that must open, but don't talk about future lives.

You see what I mean? Let them figure it out. Yeah, okay, you got that?

You agree? Yeah, okay, I agree. Why?

They've been doubling every 24 hours. Okay, so you die with a lot more seeds than you started with, right? Yeah, yeah, yeah, I got it.

And they can't be destroyed, right? Yeah, yeah, I got it. And they have to open, right?

Yeah, yeah, I got it. Okay, don't mention future lives. When you say future lives, people shut down.

They're like, eh, eh, eh, eh. And it's similar here. We don't have to say we're talking about a Christian idea of a soul.

But we are. Okay. Wrong loop.

Our side. If you kick this, you kick this.

[Speaker 2]
We don't know which school.

[Speaker 1]
Well, we're in... Oh, no, it's... It's Prasangika because they're reporting lower schools.

So that's tricky. When a higher school is reporting a lower school, it gets nasty. You don't know who's talking.

Okay. RTAG CI RANG BANG CHEN GYI BDAG MED PA NGAN PAR RGYUR RO And once you've kicked those two guys, once those two guys' approach to the mind has been blocked, you're going to have a real fun with this expression. Once their approach to the mind has been kicked, okay, then you can realize, ascertain, NGES PA as a verb.

AS certain. Right? As-cer-tain.

As a negative, NGES PA means... Certain. Take off the AS.

As a verb, it's add the AS. Ascertain. Ascertain.

As-certain. Okay. Anyway, you will ascertain BDAG MED.

Anatman. You did it. You understood that things have no self-nature.

Which is now three things. RTAG CI RANG BANG CHEN Now, what's bothering Upala, although she doesn't know it yet, okay, are you telling me just understanding that a person is changing is going to result in the blocking of two separate thoughts to my mind, which is that they are changing, unchanging, and autonomous. And then in the end, that's going to have a triple result.

I no longer think they are unchanging, singular, or autonomous. And he claims yes. He says, KEG ONE, KEG TWO, KEG THREE.

Okay? It's a domino effect according to him. Which means that BDAG CING and the GCIG CING and the RANG BANG CHEN must be related somehow.

To a more fundamental mistake. But it's a very interesting point of view. If I can prove to you that you're not BDAG PA, you will come to understand that you're not GCIG or RANG BANG CHEN.

That's the very... This sentence is amazing.

[Speaker 2]
But if that were true, would there be lower schools?

[Speaker 1]
I don't know. You can always find an idiot who thinks something. When you get into the realm of ill logic, there's always candidates.

But for anything. For anything. I should run over 50 people with a truck because somebody took my car.

You know, I mean... Will come to be. You will.

Yeah, you will. In English, sometimes the future tense is... No, it's not passive.

Well, it's a passive verb. I mean, it will come to be. You will come...

If it's stopping, it's going to passively come. You will perceive. NGES PA can sometimes just be perceived.

You will perceive that you will perceive the lack of a self-nature. Which is unchanging, singular, and autonomous. Okay, got it?

I like that sentence. That sentence would make a nice book. Okay.

By the way, we're about to hit the Sutras Exclamation, so if you want to ask where are we, we were in Vaibhashika. Okay. I gave you those headings for free.

Okay. Now he continues with a logical flow. BDUN DE BDAG MED NGES BZHIN BSGOM NA If you do perceive this kind of a lack of self-nature, and if you meditate on it, so not...

you figure it out, you hear it in the class, pen doesn't come from itself, but then you go meditate on it. BDAG MED DRAM BO BSGOM PA MA YIN PAS MA YIN You translate. BDAG MED DRAM BO BSGOM PA MA YIN The subtle self.

Good. Subtle lack of a self. BSGOM Meditation.

MA YIN It's not. That's not meditating on the subtle lack of a self. Okay?

That's interesting. Now we're learning so much from these two sentences. You figure out that Beds is not unchanging, you will come to realize that she's neither unchanging or autonomous.

And then you will come to realize that she's neither singular or unchanging or autonomous. And if you meditate on what you just figured out, that's not the subtle lack of a self. Sorry.

Okay. He's saying that. Who is the author here?

Choney Lama, I guess. He says you didn't get to the meditation on a lack of a self. A subtle lack of a self.

That's a gross lack of a self. That's a lower school. Lower schools are meditating on an obvious lack of a self, but not the subtle.

And here's the other bad news. Okay? Since you are not meditating, since that's not meditating on the subtle lack of a self, then it's not going to show itself.

Oh no, that contained harm.

[Speaker 2]
Yeah.

[Speaker 1]
It's not going to do... Now, in logic, the word nuh means do damage to another idea. It's not going to do damage to another idea.

Got it? So in logic, when you say nuh, don't translate it as harm or injure or... In logic, nuh means to damage an idea.

You thought you were blah blah, but I tell you that, and then it damages your wrong idea. Or something like that. Okay?

By the way, nuh is different from geng. Damage or disprove is different. Damage means it's going to destroy some of it, but maybe not all of it.

So that's another implication of nuh. It's going to damage it. It may not remove it.

It may not remove it. Dislodge. Now, what does it not damage?

Directly. Okay? The inborn tendency.

Yeah, the inborn tendency to believe things have a self nature. Or are themselves. Yeah, good.

I like that. Okay?

[Speaker 2]
And this is the detailed idea of an inborn tendency.

[Speaker 1]
No, that's a damn good question. I don't think so. I don't think so.

I think that this is the highest school. Yeah, I think he's criticizing the detailist. I think he's...

Because I don't think a detailist would say that their system had any weaknesses. You see what I mean?

[Speaker 2]
Probably. Yeah.

[Speaker 1]
But, okay, here's the good news. BDAG MED RAG PA BSGOM PA YIN PAS Since you are BSGOM PA Meditating. On BDAG MED RAG PA The gross form of no self.

Yeah, on the gross form of no self. It does damage ngos su directly. Your learned habit to see things as a self nature.

As a self. It does damage that. Even in the higher school.

So it helps to understand the first two or three of the six flavors of emptiness. That's the point. It helps us.

Somebody tell me the implication of ngos su here.

[Speaker 2]
Directly.

[Speaker 1]
I know that's what it means, but what's it mean?

[Speaker 2]
It damages you directly.

[Speaker 1]
What's the opposite of directly?

[Speaker 2]
Indirectly.

[Speaker 1]
When you say it doesn't directly damage it, what are you saying?

[Speaker 2]
Oh, we just had this like, if you do one you'll hit the other, you'll hit the other.

[Speaker 1]
Yeah.

[Speaker 2]
Yeah, good.

[Speaker 1]
It'll indirectly damage your innate tendency to believe in the self. Not directly though. Not right away.

But it's a step in the right direction. That's what he's saying. In English we say a step in the right direction.

If you keep going that way, you're going to damage the innate one. It's a good first step. But it doesn't directly damage the big one.

You see what I mean? Got it? So, ngos su is a mayingak here.

No, directly damage the gross. Now, in Adam's text there's going to be a long explanation of mugyus and gyugyus. Anybody want to take a shot at that?

Mugyus and gyugyus. Direct causes and then indirect causes. Yeah, indirect causes.

Direct causes and indirect causes. I broke my computer when it slid off one of these SCIM desks. That's the direct cause.

But the indirect cause is that we bought the desks. You see what I mean? We bought these desks that are very slidable.

That didn't cause the breaking of the computer, but it created a condition that was conducive to the breaking. Yeah, it was a step in the right direction.

[Speaker 2]
Some indirect causes and conditions are the same. Yeah, you can...

[Speaker 1]
Sometimes different, sometimes not. When your text says gen, it's not different. When his text says gen, it is different.

Okay, got it? In his text, gen is secondary cause. Factor.

You can say factor rather than cause. Or condition. Causes and conditions.

Conditions are usually lesser causes. So when you say gyudon gen, gen means condition. Conditions.

But when you say gen in your text, when Nagarjuna says gen in your text, he's talking about the whole structure of dependent origination. All right.

[Speaker 2]
He's also saying that belief in a subtle self is inborn, and belief in a gross self is learned.

[Speaker 1]
You could say that. There's some correlation there.

[Speaker 2]
He seems to be inborn.

[Speaker 1]
Yeah, there's some correlation there, yeah.

[Speaker 2]
That's kind of a big deal.

[Speaker 1]
Yeah, it's pretty cool. Okay, we graduated from Vaibhashika. Yay!

And just to review, we were studying what they think is emptiness. But they don't call it emptiness. They call it dang me.

They call it lack of a self nature. I encourage you not to say lack of a self, as I mentioned before, because in English, self doesn't often refer to a table. It can, only in the pronoun itself.

But that's all. Nobody else talks about table, do you feel good today? Okay, like that.

I discourage you from using self. Because it has confused so many generations of people. Using self for Atman.

Self nature. At least self nature. If your mind is open enough, say the thing is not itself.

Okay, for dang me.

[Speaker 2]
So this is what you mean when you say un-atman.

[Speaker 1]
No, you got to be careful. Sorry. Short a, long a.

You can, you can, you can say that. It's not something we... Do the waiter test.

Do the waiter test. Say, is this coffee itself? And the guy will say, wow, that's a cool idea.

And if you say, does this coffee have self existence? He'll go, what is it? He'll go like this a little bit.

He'll hesitate. You don't want your reader hesitating. When you're a translator, you don't want your reader going, they don't want to...

You want to give a reader as few technical terms as you can. And a subset of that is ever using a foreign word. Then you're not a translator.

Unless it's like Tsampa. It doesn't exist in America. It's a food.

It's a unique food. That you can call hummus. You can use hummus.

But don't give me other foreign words. If it can possibly be stated in English, state it in English because you're a translator. Okay.

[Speaker 2]
I was going to ask about... So dakme, meaning things are not themselves.

[Speaker 1]
Ooh, I'll kiss you, but you don't have a beard, so I guess... Just my recorder.

[Speaker 2]
The thing that sort of, I wonder about that is that because this text is going to be getting into the classical division of things into persons and things.

[Speaker 1]
Then you'd have to say the person is not itself. When it says kansaki dakme, you have to say the person is not itself.

[Speaker 2]
Yeah, but when it's just by itself, if you say things, is that going to get it?

[Speaker 1]
Then it's the big things which is divided into things and... but that's okay. Buddhism does it.

[Speaker 2]
Does the reader get it?

[Speaker 1]
I think so. When you say everything in the universe, an American understands you're talking about people also. If I say to you everything in the universe, does that include Seiji?

Then you'd say, oh yeah. But is he a thing as opposed to a person? No.

But when you say everything in the universe, I think people are comfortable with thinking that people are in there. Okay. We're on to the Dodepa Sutra.

NYID PA LA She's moving fast. RANG RGYAL THUG PA'I BDAG MED DE GANG ZHAG GI BDAG MED PHRA MO TSE NI RDZOGS PAS RANG RGYUD PA MAN CHE GYI RANG DE DOD KYANG So let's go to here. RANG RGYUD PA MAN CHE GYI RANG DE RANG DE It's tricky because it can either mean our school, meaning Buddhists.

Or it can mean those whose own school. Those who belong to a school. Here it's...

If it were me, I would translate it those who belong to a school. Whose own school is... You see what I mean?

In some context it means our school, meaning Buddhists. But I believe here, it can mean either by the way it has both meanings it has both meanings one who whose own school is blah meaning if you belong to a school which is lower middle way or below so how many schools we got kiss you but you got the beard okay three and a half two and a half schools because men che on down includes what you're talking about okay lower middle way on down which is three to have school okay they do believe that the lack of a self-made the lack of a self which is self-standing okay that's why I have the line to the middle of the cursor how about I do this so that I figured out why they put that line in the middle of the cursor that's where it is that's where it really is okay how about if I do it this way I wish I could make a little finger maybe somebody can figure it out anyway if I click here you know you see it'll go where the middle it'll go where the line is this horizontal line that's that's where the clicking is okay now the fact that there is no self which is self-standing okay is is the subtle lack of a self to a person is the subtle lack of a self nature to the person is accepted by three to have schools okay not only that they accept it as Sanyid Zopar complete complete in every respect and that's what it means Sanyid Zopar means and they don't have to clarify it any further it's complete if the fact that a person is not self-standing is enough for three and a half schools to say it is done me it has no self nature completely enough no no qualification needed that's what Sanyid Zopar means no qualification meaning in complete in every respect yeah now somebody tell me what's going on here but that description of no self nature happens to be the main one for the second school so three and a half schools believe it but it's that it's wrong Luke it's the they own it it's their favorite one okay okay got it so I'm not saying other people can't have it but it happens to be the favorite one second school no it's the wrong can't open it's the self-standing thing yeah yeah one may one may imply the others we just kicked you know one may imply the other this organizer in Indonesia kiki anyway yeah since it's their favorite one I'm gonna explain it here dear shit dear shit I'm gonna cover it here you know by the way get used to using alternate verbs like I'm gonna cover it here don't don't keep repeating explain explain explain I'm gonna cover it here you can find alternate English words that make it more interesting for your reader then come repeating explain explain explain okay cup dear means at this point in the text so cup cup means point or occasion okay cup why because this s right because it's their main belief it's their main belief it's the main belief of the sutras so I'm gonna explain it here even though what yeah even though three and a half schools believe that it's not just a good description it's any dopa it's it's a it's a comprehensive that's not bad it's a comprehensive description of the subtle lack of a self to a person three and a half schools believe to say it's not self-standing is is a comprehensive description but it's the sweetheart of the of the second school I think it's a dumb car and it's a good question we can say don't dip on or don't they walk okay there's a rule that in the third syllable you should use a B there's a rule like Plaza Wow person from Plaza you know but anyway so so you see dumb car you see either form you can say don't dip up or you can say don't there walk and what you can do if you really wanted this time watch no I'll tell you something sexier look it up in his own text is he consistent in using the B that means he believes it's okay okay got it that's a that's a quick trick to decide if it's a misspelling is he consistent in spelling it this way he is he meant it to be like that or the editor was fanatical a mistake see I corrected it there but I shouldn't have that's uncorrected I don't know something from last term yeah now we're glad we have these reference numbers right you will thank me someday for the reference you know when you become a famous lecturer on this book it's a class turn to turn to section 27 because of course your books gonna be so popular be reprinted in many times with different page numbers so you'll have a section number class go to section 27 that's what we're doing with the diamond cutter right we're trying to protect ourselves from future

[Speaker 2]
additions the day was have 500 okay three to one odds that they're gonna use

[Speaker 1]
a pop okay all right so let's go he's gonna quote tongue in J tongue in them yeah Jetsun Kappa's book on distinguishing what's figurative from what's literal he doesn't call it lecture nimble okay this is a descriptive name of Jetsun Kappa's book but it's a legal alternate title I would I yeah exactly yeah very good yeah now Kosaki don't make me the lack of a self to a person round a temptation to do tomorrow Shinky Donna Casa Pumba that's any meeting but some of the wrong day those whose school is the is the philosophical those who follow the philosophical school of either the greater or the lesser way how many of the four schools are great away how many of the four schools are lesser two and two yeah two and two so he's he's saying those who belong right wrong day those who belong and and if someone translated as Buddhists I wouldn't object but I don't think it's as accurate those who who follow a school of philosophy which is either a greater way or a lesser way other ones other ones okay others who follow others who follow a school which is either belonging to the greater way or the lesser way I'm sorry lesser or lesser or greater yeah yeah according to them Darla okay according to them Donna Casa Pumba then Sini me to be run get to be Jason if it's on my do now according to them they they believe that the lack of self-nature to the person is no more than method some no more than okay they believe that it is no more than the lack of self-standing okay and being of a nature which is inconsistent with the parts of a person yeah yeah substance it's just substance rather than substantial okay it it it it is a substance crystalline little thing in your heart which is self-standing and which is different in its nature from the body and mind of a person okay got it sorry oh no that's a that's a mighty amica expression that we've covered a few times a basically different nature okay a basically different nature so Sini doesn't always mean you will be ill served if you always think definition when you see Sini Sini can mean you can go from definition to defining characteristics to basic nature you know you choose one of the three to say definition here would be would mislead your reader they wouldn't understand what you're saying to the say defining characteristics would slow your reader down but to say basic nature is comfortable for people you know the basic nature of man is kind that says something we see on the internet it used to be the New York Times we used to say if it's in the New York Times it's it's good English now we see internet okay I mean if it's common on the internet you can use it if it's not common on the internet don't use it sentient being it's funny nowadays you can look up sentient being on the internet it'll say Buddhist expression for which is bad okay and I found it in a few of my older readings I'm sorry for that okay this is an interesting mistyping she is a legal word a meaning to accept but the manuscripts is not she which is correct so that's a that was a bitch if I do say so excuse me I was like I spent like a few minutes on that like what the heck and then I finally went to the carving and I said oh you can think of it right Adam you can imagine not as a B right somebody thought it was a B B isn't not with a line on the side yeah okay they told me not now how does that work okay they told me how does that work exactly you know how does that belief work well my kids in the sheet that the now this gets into a very sexy sexy thing I don't know what I find sexy is different and you have to understand the two crucial words here are jail and cool okay jewel and cool boo Lord and master Lord and servant yeah master and servant master and servant okay master and servant how do you think it's gonna apply here just to just to anticipate it would follow why are they gonna talk about master and servant here in the in the in the self nature of a person what would the servant be the body and mind and who's the master that's all that's all okay the soul now it's the crane driver okay that there's somebody I like to use the image of one of those big cranes that they use in Beijing and it's huge it's it's very very big and there's a little box on the top and there's a guy there pulling the instrument you know so that's how we see me we believe Michael is up there pushing the arms and pushing the legs and you know we believe that we all believe that we all believe that we were part of us is really lower school all the time it was kind of talking about assault but now it kind of changed now it's like the boss I'm the boss and my arms are a robot and I tell them what to do Michael is up here in a little box and he tells the arms what to do he tells the mouse to move okay but that's not true your seeds are running the show there isn't you know you can say to your arm you know don't get cut today and it will get cut today you don't own your arm and you're not the boss you know don't get cancer okay all right don't forget don't get cancer today I own you you are mine okay I we I prohibit you from getting cancer okay like people have this belief you know we believe it and then one day we can't raise the arm come on get up get up you're on your bed right you know get up and it doesn't get up Bob Harper had a heart attack yeah yeah I looked it up because the chutzpah told me he was working out and he had a major heart attack no and he he was dead out on the floor and there was a doctor there oh working out and he ran and got some electrical stuff and he he did it three times and he brought him back and he was unconscious for three days yeah and he came out he's like where am I so anyway even Bob Harper doesn't know his

[Speaker 2]
buddy yeah yeah yeah yeah yeah who's I who's I have not your buddy well I you

[Speaker 1]
know I I wanted to give you those two words to start with so you know get those strong in your mind get those strong in your mind there's a boss did you and and that gives you a kind of a deeper appreciation of the word jets on copper same root and or door J king of stones and cool boo cool boo means this the servant the one that the boss bosses around okay like your wife and you okay hey shopping hoping for one like that nice and then be now there's confusing here is the she dot and he's made an adjective out of foundation the basic self okay she the basic cell the basic self that you're thinking of when you hold to the idea of I me okay when you think me mash it did okay the basic self you're thinking of you know Stanley okay Stanley okay that she thought the basic self okay the basic me you're thinking of is he's he's like the boss of the body and mind okay this basic self that that basic self that you're thinking of food Paula you see that basic self that you think of when you say me when you say me okay when you're thinking when you're holding to a me the basic person the basic self you're thinking of is is almost as if he's see taboo means almost as if he's the boss of the body and mind he runs the body and mind he's the controller he's the driver of the body and mind the body minds the car he's the driver okay and that makes the body and mind something like the servant and we hold them to be that way Tarzan we hold we we we think of them here didn't means we think of them as though they are as though they were this the servant okay the body and mind my legs my arms my mind that's the funniest one I mean it's a tragedy to think the movement of the arms and legs is coming from you but even worse is to think that you have any control over the thoughts I don't want to be depressed today it's too late you planted those things last week yeah but I don't want to be the president I shut up what I remember chasing today yeah just be happy these depressed people they're about to commit suicide they go up in his room he's like and they're like they're like they want I need an hour with Rinpoche okay then they go up there and they say I'm depressed I'm gonna kill myself remember says don't do that okay see you later be happy you can't control depression it's coming out of seeds that you planted before change the seeds then next week you won't be depressed but you got to be depressed this week sorry okay Pabongka Rinpoche then then he gets poetical my body my feelings okay like this you got to have a real chutzpah my body my feelings me me me my my nice nice soup this soup means body my body my feelings yeah yeah exactly but he doesn't see ya you say to yourself okay you say things like that okay you don't have to say it's after for soak all the time you can say you say things like that to yourself okay and then you think your body and mine are mine they belong to myself yeah yeah they belong to the me they belong to either mine okay this today you got my feet tuck I guess it's better than the other two things this this article II right here this article II they are mine yeah you got three articles here that are crucial my body my feelings these are mine they you know she you say that to yourself and you are holding one your jaw means the thing that I control one cure job means the thing that I control okay the thing that is under my power one cure job makes it future participle the thing which is under my control by me okay it's the thing controlled by me what your body might they are your one Georgia they are your minions one Georgia is very close to minion minion is like slave or something the you're the bar you're the big boss and you tell these little people what to do it's like volunteers that I had a Singapore you don't you don't know their name you will never know their name you're like could you get that book for me you know you feel like you are the big boss and you are telling all these little people what to do I'm talking about the new volunteer like an 18 year old lady and it's gonna turn out to be shopping in 10 years okay yeah one day these are mine to bust around one your job is to bust around these are mine to bust around me okay that's very powerful I mean mine how much time I have oh we can do another sentence they know therefore Jake cool car this yeah to think of them as master and servant Pobo that's any me tomba Ranga to put no and they can do your version of the disaster you're with him so this is cool this is cool because he says you want to know what substantial means because we keep it we've had that substantial and there's huge debates about substantial huge so he's here's his opinion you want to know what it is to think something is substantial this Zen is to think you want to know what it is to think that something it is is substantial it is to have a shimba yeah an attachment or a strong belief a strong irrational belief shinba to the existence of a me oh to this thing that appears to you okay as though it were okay this thing that appears to you as though it were self-standing and of a basically different nature than your parts this tongue is then okay which is that thing which appears to you okay it appears to you low low more Noah to the face of your mind it appears to you as though it is self-standing and of a basically different nature sending me to me of a basically different nature then the parts of you what are you talking about me Jake the Lord the boss I'm the big boss I'm done running the show I'm the driver oh where's the driver I'm not the car I'm the driver well somewhere up here sometimes here Chinese people they pointed in the me me right me I mean America go here and it's oftentimes the Chinese person say it was me I thought isn't it I don't know maybe it's because you breathe here so like a master and servant you hold things to be substantial meaning that you have this strong belief that that it is the way it appears no I shouldn't do you that there does exist as it seems to be that there is a there is a me who is self-standing and of a of a basically different nature than my body in life he doesn't you're right he doesn't say doc he should have he should have sort of doc in there somewhere okay because what he's describing is the J and not the cool was so much cool cool boo okay not the cool book boo by the way in in Tibetan is always kind of diminutive yeah Mikey little Misha and Russian okay okay little bird is chew chew little cowers view a calf is gonna come in somebody's a buzzer buzzer cow view is a yeah but sugar is a cow cow

[Speaker 2]
Oh cool