Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 12

[Speaker 1]
Let's follow. Let's go. Oh, okay.

[Speaker 2]
Okay.

[Speaker 1]
Okay.

[Speaker 2]
Okay.

[Speaker 1]
So, Venerable Upala is doing a text about how to meditate on emptiness. We reached a part where we were discussing the emptiness of a person, no self of a person. Then there was a question about how closely do we relate to our body.

Is Michael's body Michael or not? How do we think about Michael's body? Then there's a traditional comment on that question where they say it happens that as people get really old and their body starts to fall apart and they've been a Buddhist their whole life, then they're like, yeah, I'm looking forward to changing out this body for a deva body, like a Wonder Woman body.

They're like, yeah, I'm looking forward to that. I had a Christian priest in my school and he was like, I'm really looking forward to my reward. He actually said that one day.

He was like, I'm looking forward to my next body because this one now is getting really unpleasant. The author says this proves that people are capable of distancing themselves from their body. They think Michael is one thing and Michael's body is a separate thing.

So there does exist a human capacity for saying, I am not my body. Because people can say, I want to switch my body. Then that means they don't think they are their body.

They think there's some Michael who owns the body, who is a separate thing. So that's where we are. Geshe-la, could you make it speak?

Yeah, this computer is this way. This corner. Bottom right.

[Speaker 2]
There's a slider on the bottom right.

[Speaker 1]
Oh, okay. I can just go like this.

[Speaker 2]
Or just do that.

[Speaker 1]
That's probably the easiest. Okay. Okay.

Nam-der-le. So the conversation is now going to go to Nam-do. Vartika?

[Speaker 2]
Yeah, it's him and Nam-do.

[Speaker 1]
Yeah, Pramana Vartika, which we discussed in the classes today. Written by... Dharmakirti.

Dharmakirti. D-h-a-r-m-a-k-i-r-t-i. Okay.

D-h-a-r-m-a-k-i-r-t-i. Okay. Famous stuff.

[Speaker 2]
Yeah. Famous old thing.

[Speaker 1]
And you can see my own notes that I made to myself in here. CHOG GZHAN DUN DU NYES SPYI DANG DGE'I RGYUD LOB CHE RIGS KYI CHENG GYOR GYI DBANG SOGS NAS DANG NI THA LAS ZHIG PAR MYUR CHOG GZHAN A different, higher one. This is the Chog and Kway Chog, right?

Supreme. I can't see the screen because that window is very bright. I can see it.

Vimala's smile is so bright.

[Speaker 2]
The window is very bright.

[Speaker 1]
It's reflecting. Thank you. Perfect.

Okay. CHOG GZHAN DU NYES Okay, so DUN DU NYES means to aspire. We have it in Lam Rim.

It comes in the Lam Rim. DUN NYES means to aspire. So they aspire to a higher, other one.

And again, NAM BRAL is very difficult to understand. From one of our teachings, it's very difficult to understand. DGE'I RGYUD LOB CHE RIGS KYI CHENG And because they possess a mind which is starting and stopping, DGE'I RGYUD LOB CHE RIGS KYI CHENG DGE'I RGYUD LOB CHE RIGS KYI CHENG this person understands that they are separate from their sense powers.

Now, I prefer to go get a commentary so I can really taste it. So I can really understand it. And this is a galupa thing.

This is a Tsongkhapa lineage thing. I was in Shenzhen. Somebody asked me, you're a galupa, right?

And I feel something... I don't like it. I think galupa feels to me like a political thing.

And I'm like, no, I'm not. I'm Tsongkhapa. I follow Tsongkhapa.

And people ask me, are you Sakya? Are you Kagyu? I say, no, I'm Tsongkhapa.

And they say, are you galupa? I say, no, I'm Tsongkhapa. Because I really feel like that.

I feel like I... I'm not interested in a political lineage or this leader or that leader. I don't like it.

I'm following Tsongkhapa. And if you're at Tsongkhapa, then one of the main beliefs you have is when you get to something hard, slow down. And crack it.

Until it's all flat. Then go on to the next thing. And if it's easy, just skip.

If you get to something easy in the scripture, anyone can understand that. Show me the hard part. And then when you get to the hard part, slow down.

And don't avoid it. So the sign of a Tsongkhapa is they go for the hard part. And then they crack them with the database.

So I went and got you two commentaries to this verse. Because I didn't understand the verse. And I learned a lot from the two commentaries.

And it's slow. And it makes the translation great. How much you load on your reader.

I would reduce the next class, in our class, to one or two sentences in the footnote. You don't want to overburden your reader. If this author had wanted to explain that verse, they would have.

They didn't want to. But as you will see, the verse is not what it seems. And it's lucky that we have the database.

It's a godsend. It's a lifesaver. That you can go to the database and you can clarify these verses.

So you have to learn to use the database. And you have to encourage other people to use it. So here it is.

I went to Geshe Yeshe Wangchuk. I claimed yesterday in the DCI teacher training class that it's the greatest commentary in the last 500 years. And I believe that.

[Speaker 2]
Amazing.

[Speaker 1]
If you want to know the wording of the Pramanavartik, which is extremely difficult, go to Geshe Yeshe Wangchuk. If you have a verse that you need to translate, go to Geshe Yeshe Wangchuk. Because he has each word.

And he cracks it. Gyaltsabje will have 20 pages on it. And he won't mention the word there.

I mean, a little bit. But Geshe Yeshe Wangchuk will say, this is what this word means, this is what this word means. And it's readable.

So I really encourage you to go to him when you get a Dharmakirti quotation that you can't crack. So here we go. NYID DU GRAB PA LA GSUM What did you already learn?

It's about the numerous. Yeah. This verse comes in a refutation of the Sankhya.

Sankhya literally means numerous. Numerous meaning. They count things all the time.

Like how many parts there are. Yeah, okay. They count the whole universe as having 25 categories.

So they're called counters. The counts.

[Speaker 2]
The counts.

[Speaker 1]
We're called counters. Sankhya. And it is the school which took over the yoga tradition in India.

Yeah. You go to India, someone gives a talk about yoga philosophy, it's going to be Sankhya, 90%. And the system is crazy.

And the talks you hear are like, nobody can understand it. I mean, I understand they're following Sankhya, but it's just weird. So anyway, he's complaining about the Sankhya in 630 AD.

630 is what you said yesterday. Yeah, roughly 630 AD. RANG BZHIN DANG KHYAB BU He uses these two words which Ben is master of now, called prakṛti and puruṣa.

So this is a big idea in the Sankhya school. Prakṛti means the nature of things, and puruṣa means the people, individual, the person. THA DE ZHES PA TZAM DROD LAM GYI MI THEG PA NI What's DROD LAM?

[Speaker 2]
Path of Liberation.

[Speaker 1]
Yeah, the Path of Liberation. According to the Sankhya, is to understand, ZHES PA, that these two things are THA DE BA. One and the same?

No, different. If you can learn to distinguish them, you get liberated. If you can learn to distinguish between the nature of the universe and the nature of you, then you get out of samsara.

That will take you out of samsara. And then he goes to this verse, you see? So the purpose of this verse, which he wouldn't guess, was to refute that idea.

And he adds, actually, two verses. He says the whole thing is in two verses. But the first of the two is the one we want to know about.

PHYOG CHEN PAS PHYOG CHEN PAS KHO BO CHAGS DANG NER KHO BO CHAGS means us guys. It's a colloquialism almost. KHO BO CHAGS means us guys.

We talked about it in Pabongka. They say, us guys, DBANG SO YIN DANG CHEN DANG KHYEN DU MTHONG BA NYID RIM BU ZHIN DU KHO BA'I RGYUD DANG THAG PA'I RGYUD KHYEN NI NEN GYIS We don't accept that. DBANG SO YIN DANG CHEN DANG KHYEN CHEN DU MTHONG BA NYID We don't accept that understanding the good parts of the sense powers and then understanding that there's a problem with them.

Going from seeing the world as beautiful to going and seeing the world as it's... We don't think that's an education. We don't believe in that two-step process.

That, oh, the world is the garden of delight. And then suddenly... My son, his closest friend is 30 years old.

He had a heart attack yesterday. He's dying today. And suddenly they're like...

And the guy was beautiful and he's a musician and he's a poet and he was handsome. And now suddenly this... YIN DANG CHEN went to KHYEN CHEN.

A beautiful life went to... Life showed itself. RIM BU ZHIN DU KHO BA'I RGYUD DANG THAG PA'I RGYUD This thing about what causes samsara, what causes freedom, KHYEN NI NEN.

[Speaker 2]
We don't accept it.

[Speaker 1]
Who's that? Sankhyas. We don't believe that.

WO LA CI ZHES NA. Well, what do you believe? Tell me what you do believe.

DE SOGS KYI RANG BZHIN DANG KHYAD PO NI The nature of happiness and the person, NI LO GCIG TU GZHAN PA DE to believe that they are one. One manas? Okay.

They are one. The mind. LO GCIG In their school, one mind.

They call it one mind. GZHAN PA. GZHAN PA.

What's GZHAN PA? No, we had it in GZHAN PA. Yeah, yeah, good.

As in GZHAN PA ZHI LTAR. This craving for thinking that, this wrong idea, this attachment to this wrong idea is the KHO RGYU. That's the cause of samsara.

That you think that nature of happiness and the person are one mind. And if you could learn to separate them, you would be out of samsara. DE NYID THA DE DU SHES PA'I KHYAD PO RANG GNYIS KYI RLONG DOR BA'I PHYIR If you could understand that the two were separate, then the person would be able to give up that mind.

DOR means to throw away garbage. DOR means to... And RLONG DOR means what?

Miscellaneous or like... What is that word? RLONG DOR BA Oh, things to take up and things to give up.

Things you should be doing and things you shouldn't be doing. Rejecting. Things you should be rejecting.

So, if the person can learn to reject this mind that believes that they are one, then KHYAD PO'I PHYAG RGYAL DU RGYUR then the person would be free of desire. And DE SOGS RGYUL RANG CHEN PO'I KHYAD PO'I THA DE DU MYIN SON DU SHES PA Then they would see directly that prakirti and purusha are separate. And then that's THAR LAM.

Path of freedom. That's the path of freedom. Okay.

Then our response is DE NYID THAR DE DU SHES PA TZAM GYIS SRID PA LAS MYIN DOR DAL Okay? Because we believe it. Because we believe it.

We go off. We believe it. What did you just say?

Those two are the same. Different.

[Speaker 2]
It's impossible.

[Speaker 1]
No.

[Speaker 2]
No.

[Speaker 1]
This SRID PA means it's the SRID PA'I KORLA SIS TU.

[Speaker 2]
Right. Will not free you from the circle of suffering.

[Speaker 1]
So the SRID PA here, which can mean possible or impossible, is here is SRID PA'I KORLA. BABA CHAKRA. And by the way, that's another meaning of BABA.

[Speaker 2]
Yeah, I was thinking about that.

[Speaker 1]
Okay? It's not going to get you out of samsara to see that the person and the universe are separate. That's not going to get you out of samsara.

That's our position. MA YIN PAR THAL We draw a THAL. Then comes the verse.

Then comes the verse, and it's hard. LAM LAM MA BYAMS PA'I SRID PA SRID PA Give me that. LAM LAM MA BYAMS PA'I SRID PA Someone who gives up the path?

Someone who doesn't give up the path.

[Speaker 2]
Oh, oh, oh. Yeah, practice, practice.

[Speaker 1]
Someone who doesn't practice. Someone who doesn't practice the path and is there for achievement.

[Speaker 2]
A kid.

[Speaker 1]
Yeah. A two-year-old. A two-year-old.

Yeah, I'll kiss you. LAM LAM MA BYAMS PA'I SRID PA SKYE BA DU So now we know that... I underlined the root text for you.

[Speaker 2]
Thank you.

[Speaker 1]
Okay, so we can go back to her birth. Okay, way back here. And this SKYE BA here, right here, means a person who does not know how to practice.

It's not just a person. Okay? It means a SKYE BA.

He glosses it. Who's he?

[Speaker 2]
No.

[Speaker 1]
Well, partly, but this SKYE BA here refers to someone who doesn't know religious practice.

[Speaker 2]
So it's not just a person who's not seeing emptiness directly, but a person specifically who's not practicing.

[Speaker 1]
Right, in this case, he's using SKYE BA as a more LAM MA BYAMS PA'I concept, a person who hasn't practiced. They don't know the path. Okay?

So we learned something already from his commentary. SKYE BA DU, this kind of person, meaning who hasn't practiced the path. RANG GI DBANG PO DANG RANG GI DBANG PO DANG This DBANG PO means his sense powers, his powers.

There's 22 powers in the Second Chapter of the Abhidharma. Okay? For example, masculinity and femininity are there.

So it's not just sense powers. Powers can mean the powers of a human being. The faculties.

You can call faculties, okay? RANG GI DBANG PO DANG DE'I SROG So he adds DE to the SROG in the verse. When Dharmakirti says et cetera, he's also talking about pleasure.

Okay? Pleasant feeling. And that's important to the sannyas.

That's one of the things you're supposed to see as separate. Because it's part of prakṛti. DE'I SROG GI RANG BZHIN LAS Okay, this RANG BZHIN is probably prakṛti.

LAS The thievu, puruṣa, okay? Person and universe. Nature and the person.

So important to Hindus. Very important to Hindus. Prakṛti, the universe, nature.

And then puruṣa, the individual.

[Speaker 2]
Okay?

[Speaker 1]
DAG GI THA DE DU RGYUR PA ZHES PA'I PHYIR To know the difference? Yeah. They understand that they are separate.

Which is supposed to be the path to freedom.

[Speaker 2]
Okay?

[Speaker 1]
But the point is here that any fool understands that.

[Speaker 2]
Yeah.

[Speaker 1]
Okay? You could say, Chiba means any fool here.

[Speaker 2]
You see what I mean? Okay?

[Speaker 1]
That's not such a big deal. So anyone can sit here and mount the table. Okay?

Got it? They're criticizing the sannyās. It didn't make me free.

I understand I'm not the coffee cup. Okay? Any fool...

A two-year-old knows that. You know, for a while they believe the mirror is going to fall off. And then about, when they get to two years old, they say, oh, I'm not the mirror.

I'm not in the mirror. They learn to separate themselves from the mirror. He probably knows the exact month.

You know, even a baby learns to separate themselves from the mirror, for example. So we're already saying, come on. Even kids understand that.

,DE LTAR SKYES BU DAG NYID KYIS BSTAN DU MYUR BA'I PHOR GZHAN LAS, ,DAG DAG KYIS DBANG MO YANG, ,CHOG TU BRDZE PA GZHAN BSTAN DU MYUR BA'I PHYIR, Why? Because people are aspiring to their goals. Purushas are aspiring to their goals for themselves.

And because of that attachment to aspiring for their goals. By the way, that's also root text, right? Oh, no, it's down here.

,GZHAN LAS, ,DAG DAG KYIS DBANG MO DANG, ,DE BA LAS, ,CHOG TU BRDZE PA GZHAN BSTAN DU MYUR BA'I PHYIR, They can hope for a body and mind which is superior to what they have now. Okay? Now.

Oh, time's up. Oh, time's up. Yeah, yeah.

Is the DE BA there hopeful? Pleasure.

[Speaker 2]
Better?

[Speaker 1]
Yeah, happiness, bigger happiness. They're hoping for, after I die, to go to a better place. Hoping for happiness.

Yeah, that's the point, okay? CHOG GZHAN means another superior state. You know, people get old, they start going to church, right?

Yeah, yeah. It's a direct correlation between church going and age. Closeness to death.

And Buddhism too. People start doing mantras. They stop doing business, they start doing mantras.

When they have their first flow. Okay. Now, mom and dad are talking about, okay.

How does this sentence connect to the last sentence? Anyone want to explain? Even a kid.

Any fool knows the difference. That doesn't free you from samsara. No, any fool knows that they are separate from things.

[Speaker 2]
Got it, yeah.

[Speaker 1]
Including their own body, their senses.

[Speaker 2]
And that's true because they want to take a higher birth, which means they know they don't have it yet.

[Speaker 1]
Yeah. No, they perceive themselves as separate from their body. Right.

I would like to have a better one. So therefore they're able to wish for a higher birth because they see themselves as separate. Yeah, if they didn't see themselves as separate, they couldn't be wishing that I could have a better body.

Okay? So the idea that people naturally distance themselves from their physical body is proven in Dharmakirti's criticism of the Sankhyas. Because we're not talking about Sankhyas here.

It's not at all the point of our text. We're just trying to establish that people distance themselves from their body. People have the capacity to say, that's not me.

That's not the real me. Because especially your face, you have a particular feeling about it. That's me.

People spend many hours taking care of their face. No, because they relate to it. This is Michael.

But he says, this old, old fight between Dharmakirti and the Sankhyas brings up the point that people can wish I had a better body. Which means they don't really identify with their face. You know, I could have a different face.

I could have a different body. Therefore, although there's a natural tendency, kaṁsākhi dāngdhin, to hold to the person, people have the capacity to distance themselves from their physical body. But that assumes a soul.

You see? And that's what one version of dharma means. In the lower teachings on emptiness, me, you know, is a soul.

I have a soul. I will die. I will go to heaven.

My body will be burned or buried. You see? So then there's this human need to say, I'm separate from my body.

I have an existence which is separate from my body. And that one is permanent, unchanging. God will pull me to heaven and take care of me.

And I will leave my body behind. And there's a human need for it, to believe in that. So that's actually one of the selves that we are denying in Buddhism.

Right. But is he saying that the Sankhyas are implying that it does exist? Or are you just saying that it's arbitrary?

He's bridging from a criticism of the Sankhyas to asserting that all human beings have this need to say, I have a soul. So in this case, excuse me, the word Atman, which early Buddhist translators called soul, is actually close in this case. Self, capital S, is close to the idea here of soul.

Something about me shall continue after I die. Aside from my karma. Aside from my seeds going off sequentially.

I have some existence other than that. And you don't. You are the sequential firing of your seeds.

And that's enough to be happy for the rest of all time. Don't worry about it. You don't have the kind of soul that you thought when you were a little kid.

But you are the firing of your karmas one by one. So if you fix them, you can have this kind of soul that you all wanted. You can go to heaven.

So we're not saying Christians are wrong or something like that. We're just clarifying how it works. You want your soul to be honest?

Be nice to other people. Then it will fire off that way. You have a question?

And so the ni after dak ni here, it's like soul-ness? Like the quality of your soul or something? That's a good question.

We would have to see the Sanskrit. And there does exist a Sanskrit. It's not just Atman.

I would just say it's... Yeah, it's probably Atman. It's probably Atman.

I'm equated with Purusha here. Atman is the nominative.

[Speaker 2]
Like yogin.

[Speaker 1]
In a sentence, some male nouns, masculine nouns, are represented with an N. Which has a meaning of possession. Chen.

Sub-Chen. One who has yogin is called yogin. But out of context, it's yogi.

Sorry, opposite. Yogin is the raw form. And yogi is the nominative.

Atman is the raw form. And Atma, like Mahatma Gandhi. Oh, Mahatma.

Yeah, he dropped the N. In a nominative. Yeah, in real sentences.

Nominative. That's why you have problems between yogin and yogi. I believe it gets long.

[Speaker 2]
But anyway, here we go.

[Speaker 1]
GZHAN DUN DU MYUR BA'I PHYIR Now we got to get to the starting and stopping part of the root text. RANG BZHIN DU SKYE BA'I... Oh, sorry.

RANG NI SNGA PHYI GCIG TU GSUNG NAS RANG NI DE SAG PHYIN GYI PHYIR DANG THOB PA'I RANG PHYIR GNYIS KYI PHYIR And I'm a little shaky on here, but let's go for it. RANG NI, me, myself. SNGA PHYI GCIG TU GSUNG NAS You tend to...

What do you call that? Join parts together. You tend to...

[Speaker 2]
Merge?

[Speaker 1]
Assemble? Merge the previous and later moments of me. You say, this morning I woke up.

I combed my hair. Then you tend to construct. You kind of construct a band from the band of combing his hair to the band of sitting in the class.

You construct a flow of band from parts of band. SNGA PHYI GCIG TU GSUNG NAS You make a single unit from those disparate moments in time. GSUNG NAS RANG NI DE SAG PHYIN GYI GCIG PHYIR DANG THOB PA'I RANG PHYIR GNYIS KYI PHYIR So anyone can see that your feelings come and go.

Any fool can see that your feelings come and go. LO CHEN GNYIS KYI PHYIR RANG PHYI'I SKYE BA GNYIS DU LOD THOB ZHIG GZHAN DU TZAM GYI ZIG PA CHAG PA MIN PAR DAG So understanding, to see Prakrti and Purusha as a single thing, and to believe that, just that, is not an attachment to samsara. To fail to distinguish between nature and me is not the cause of samsara.

But he says attachment is samsara. CHAG PA Yeah, that shamba is not the CHAG PA. That attachment, desire...

DE NYID THA DE'I DU BSHAD PA TZAM GYUR BA'I RGYUR MI THEG PA'I PHYIR It's not correct to say, if you can distinguish between the universe and you, that you would be free. Oh.

[Speaker 2]
Yeah, cool.

[Speaker 1]
Etc. Now, I'm going to take you to another commentary, to the same verse. And this is Chan Khyen Rinpoche, very famous.

He taught the Emperor of China. And we should translate his book. It's four volumes.

And it's the ultimate guru. It's the ultimate siddhanta. Why don't we translate it already?

I mean, interchangeably. If you want to, you know, tie up the rest of your life, you can tackle that. I'm willing to do it.

No one's ever done it. It's amazing. It's a brilliant piece of work.

It's a work of a lifetime. So here's a taste of Chan Khyen. Okay.

And Pabongka Rinpoche was actually the reincarnation of Chan Khyen, according to some sources. Ramacindra gave a charyon chen. Let's take Prakriti and Purusha.

CHAR MED PA MA YIN TE They are not partners. Because KUN LA KYAB They cover all things. There's the Purusha, which is over there.

There's the Purusha over here. There's Prakriti over there.

[Speaker 2]
The two as a pair are partners. Is that what he's saying?

[Speaker 1]
Well, I don't think so. I think he's saying separately. They're different.

Anyway, let's see where it goes. Let's see where it goes. But anyway, it's the same proof we had at Dr. Moon's house. Do you remember? For emptiness. It was a proof that space had parts.

[Speaker 2]
East, South, Right, North, South.

[Speaker 1]
It's sexy.

[Speaker 2]
Space where you are and space where I am.

[Speaker 1]
Space to the South must be separate from space to the North. Because when you fill this cup up, this one's empty.

[Speaker 2]
Oh yeah, it's cute.

[Speaker 1]
Yeah, yeah, yeah. Same thing, okay? Because of location, you can't say that Prakriti or Purusha are partners.

Because there's a part which is over there and there's a part which is over here. That seems good. Lord Chöchen.

It's a Sankhyamuni. Is it Manas? No.

Oh, Buddhi, I think. Buddhi. I think it's Buddhi.

Which is sometimes in Talaat or Chambal. Yeah. I mean, we studied it last time.

I got it straight and then I forgot it because I don't want to think about it. Okay, so Buddhi Chöchen. Very important in the Sankhya school.

Deval Minyo Murtal. And we go to Adam's text. We go to Adam's text.

No, it doesn't experience pleasure and pain because it's physical matter. Yeah, it's physical matter. Particulate matter.

Okay. Rangpo Yinpe Chö.

[Speaker 2]
What is the mind or is it Buddhi?

[Speaker 1]
Well, I'm saying Buddhi for now. We said intellect, which is not beautiful, but... Yeah, maybe it's not.

DE SOGS DANG KHYE BU THAG PA'I DANG MUN ZIN GYI SHES PA TZAM GYI KHO LA'I DOR MIN GYUR LO DANG It's not true that just by perceiving directly that pleasure, et cetera, and the purusha are separate. And he's been equating DE SOGS with Prakrti. Right, because that's one of the qualities that Prakrti has and there's a bunch of other ones that purusha doesn't.

Yeah, okay. So you don't get free from samsara by seeing that you are separate from the universe.

[Speaker 2]
Okay.

[Speaker 1]
LAM MA BYAMS PA'I PHYI PA RNAMS KYIS BYAMS Now, he uses the word, phyiba, and he clarifies it. Probably Geshe Yeshe Wongchuk took it from him. And he said, look, even kids...

So I bet Geshe Yeshe Wongchuk used his explanation. Or maybe there's an older one. But even kids understand.

RANG GI DBANG PO DANG DE SOGS LAS BDAG LTA DE DU SHES PA'I PHYIR They understand that they are separate from their nose, their ears, and their own happiness, their own state of happiness. Because at the age of 80 they want to leave that state. Leave their happiness and go to a better one.

Got it? So they understand. They have a belief that they are separate from how they feel at any given time.

They don't feel good in an 80-year-old body. It hurts. So they're like, I would rather go to a different body.

Then they believe that they're not that body. Because they say, I want to leave that feeling of an 80-year-old body. I want to go to another one.

DER THAL DANG NYID DU NI NYE BAR POR GZHAN NAS Those who believe in a self, right? RANG DE LTAR GYI DBANG PO SOGS LAS PHYOG TU RGYUR PA'I DBANG PO SOGS LAS They aspire to better feelings and better faculties. I'm not, I can't hear anymore.

I can't see anymore. I want to go to a better one. So their state of happiness and their physical state, they want to go somewhere else.

RANG NYID SNGA PHYI GCIG TU GSUM NAS DE SOGS SNGA PHYI PHOS PA'I RGYUN GYI RGYUN CIG PAR DOR PA BYED They understand that they are the flow of previous and later moments. They understand that feelings can go from one moment to the other. PHOS PA means to move, transfer.

Yeah, PHOS, yeah. RGYUN CIG PAR DOR PA BYED They understand that feelings cannot go. They understand the impermanence of feelings.

DBANG SOGS SDUG BSNGAL DU BSGOM PA'I KHO BA LAS BDUR BA MI THEG PAS THAG LTAR GYI SDUG BSNGAL GYI SDUG BSNGAL LAS DBANG SOGS SDUG BSNGAL DU BSGOM PA'I KHO BA LAS BDUR BA MI THEG PAS I don't know who's saying this. You're not going to get to freedom from samsara just by thinking about how your sense powers are suffering. But I think you do.

So I don't know who's saying that. THAG LTAR GYI SDUG BSNGAL GYI SDUG BSNGAL LAS YIN BYANG BA This YIN BYANG BA means YIN BYANG BA. Renunciation or leaving?

Yeah, to have some kind of renunciation for the suffering of suffering that you are experiencing now. DEN DRAG ZHES DANG DANG GSUM DANG YIN PA'I PHYIR Okay, here it's clarified. It's not necessarily the case that understanding that your feelings are suffering is going to get you out of samsara because it's possible to get upset by that situation, which is a cause of samsara.

[Speaker 2]
Okay?

[Speaker 1]
That's all he's saying. So I agree that there's a renunciation and I would like to leave behind this capacity for feeling that I have now. But it's not necessarily the case that if you don't want to have a feeling, you are headed towards nirvana.

Because you can be in a traffic jam and get angry about that bad feeling, but just having a bad feeling about a bad feeling is not going to get you out of samsara necessarily. That's pretty cool. Okay?

Because it can be a cause of samsara when you get upset. Maybe I just think ice cream will fix it all. And what's the difference between the two?

A healthy renunciation and an angry renunciation. What's the difference between the two?

[Speaker 2]
Understanding.

[Speaker 1]
Yeah, you are attached to the self-nature of that traffic jam. You believe it's not coming from you. Wow, that's cool.

That's Chankye Rinpoche's argument. Yeah, he's cool. He's amazing.

Every page is amazing. And it's like 2,000 pages. I'm trying to sell him subtly.

[Speaker 2]
Maybe not so subtly.

[Speaker 1]
DER BA'I LAM PA'I KHAB ZHIG TSUL RIGS PHYIR Someone try to translate this. This is the comparative, by the way. This is the instrumental of comparative.

Compared to that. Other instances... This is the soul in Trump's hell.

Look, searching for... Yeah, searching for... Yeah, searching for other higher stuff.

Situations which are... Better than that. Okay, all right.

So it's possible to divorce yourself from those because people look for better situations. Right. Better bodies.

And then he says, that's true because...

[Speaker 2]
Dharmakirti says so. Dharmakirti says so.

[Speaker 1]
And then Chankye Rinpoche goes to Dharmakirti. He goes to the same thing. So are we learning...

Well, we're killing it now. It's possible to make this footnote too long and put your readers to sleep. You've got to make it hot and heavy.

Short and sweet. You've got to make it like a knife. Boom.

You know what this is really saying? This is a Chankye thing. But don't make a two-page footnote.

When the footnote's longer than the text, it's really irritating. Right? Three and a half minutes.

Unless I'm writing it. Till the next class starts. By the way, then some other people tried to talk about Chankye system.

And he accused them of lojur shintu tsing. Tsing is the definition of bhutaka as opposed to bhutara.

[Speaker 2]
Bhutaka just...

[Speaker 1]
Rough as opposed to as opposed to discerning. Okay. Here, he's criticizing them.

They're lojur. This is their real word for intellect. Their understanding is very rough at best.

Their intellect is... It's like... Superficial.

Yeah, superficial. Tsingwan. Tsingwan means rough as opposed to...

It's the definition. Tsingshin-ni is the definition. Sorry, what's the word for bhutaka in...

Here. We talked about it yesterday because they misspelled it. It was supposed to be SP.

DP means... Bhutara. Examination.

Close examination as opposed to general awareness. Bhutaka. And it's the definition in the Abhidharma.

Tsingwan is the definition of... Bhutara. Bhutaka.

Dhelpa. As opposed to... Dhelpa.

Cool. Rough awareness. Not...

And here he's using it as a criticism. Their lojur is tsingwan. Who can't understand this?

Sankhya stuff. Anyway, are we free? Did we get free?

[Speaker 2]
There's the verse.

[Speaker 1]
Upala, it's up to you. There's all the information you need. You just have to chew on it.

And we did all that work so that we could have four lines correct.

[Speaker 2]
Okay?

[Speaker 1]
So don't make the work worthless. Don't waste that work. Give me a really cool verse that proves to the world that you understand it's a criticism of the sankhyas.

Although he used it to prove that people can divorce themselves from the sense of the body. That people feel there's a me separate from the body. And I think he's in Dzogchen Longchen.

I think he's in the lowest kind of emptiness. Which is this impression of a person who is independent, unchanging, and unitary.

[Speaker 2]
Aren't we in the second level here?

[Speaker 1]
We're in the second level. Maybe we are. What's the second level?

We finished details really quickly. Dzogchen Longchen. Longchen means unitary.

If you translate that for your own notes. Longchen. Of course.

Wait. Rangkya Thupa. Don't forget me.

Yeah, self-standing. Okay? As opposed to independent in the first one.

Longchen is the first kind of emptiness. Independent. Rangkya Thupa is the second one.

Self-standing. The guy in the crane. The guy driving the crane.

Yeah, I think you're right. Yeah, that would fit the soul. That would fit the idea of a soul.

I'm the guy driving the crane. I'm not the crane. There's a me who's driving this bus.

I'm Hagrid, you're the crane. There's a me who's driving this bus. Yeah, it would fit in the second one.

I don't remember which one was it. It would fit the second one. It would fit in the second one.

We need to snap. It's 8.45. Are we supposed to start? Yeah, we're supposed to start and stop and start on Alice.

I mean, but we started this one about ten minutes late, I think. Fifteen minutes late. So we could split the difference.

It's a good place to stop, right? Well, I don't mind it. You know, that's also a Tom Coffey thing where he will start the beginning of the next one.

Just to... He doesn't stop between things. Because it's another quotation.

[Speaker 2]
Right, like the old Batman shows.

[Speaker 1]
I like this one. Okay, say I'm a Jew. In the diamond business, the Jewish guys used to call me...

[Speaker 2]
The Orthodox Christ?

[Speaker 1]
They call me Jew. Jew means roach.

[Speaker 2]
Hey, Jew.

[Speaker 1]
Cockroach. Cockroach. Cucaracha.

Hey, cucaracha.

[Speaker 2]
Anyway, Jew.

[Speaker 1]
This one doesn't matter. This is Umala Yusuf. Umala, my name is Umala Yusuf.

Okay, and Tik means commentary. Okay, the typists tend to mistype it because K cannot be a suffix letter. But this is one of the only cases in Tibetan where K can be a suffix letter.

Tik. Because it's not Tibetan, right? Yeah, so this one means retroflex.

Turn your tongue back. Tik. It's Tikka.

And it means a commentary. Tikka. Those words, by the way, if you're interested, they're probably South Indian.

They are probably Gavidian words. A lot of the retroflex sounds are Gavidian. They're not Arya.

They're not North Indian. They're not the Persians. Okay, anyway, Tikka.

That's a garbage truck or something of some sort. I thought somebody was trying to start Sagey's little truck.

[Speaker 2]
Sorry.

[Speaker 1]
By the way, you really shouldn't move it. Well, I can't, but I'm going to give it away, so I just have to sort that out. It's like a box under the deck.

Okay. So I went and found it. He calls it Gom Barab Saal.

He calls it Juk Tik, the commentary to Manimakarathara. He calls it, it's really Gom Barab Saal, which is the clarifying, the light on the truth, the illumination of the truth. He calls it Juk Tik.

Wow. RIGS PA'I DAG LA GANG ZAG TSE YUL DU MED PAR RTOG PA'I DUG BYA RNAM SHES YUL KHON TSE YUL DU MED PAR RTOG PA'I DUS PA'I This is really hard, and it took me a long time, because he mentions the two, and then I'm going to leave it, okay? I'm just setting you up for next time.

He mentions the two kinds of consciousness. I went and studied and studied and studied, because he doesn't say what they are, but they are yukti nama-shepa, and kunshi nama-shepa. Because, these two can be considered the person in some schools.

Utpala is the awareness. Utpala is the silent witness in Utpala's mind, who watched the thought go by. That's the real Utpala.

So there are some Buddhist schools which say, Utpala is really the silent witness who watches the thoughts go by. And you feel that, right? That's the end of the line.

[Speaker 2]
That's the yukti nama-shepa?

[Speaker 1]
Yeah, that's the first one. Is that a kincha brahmavi? Not really, we're going to get there.

[Speaker 2]
Okay, cool.

[Speaker 1]
But it's a cool idea, because you feel like the real Nick is the person who's watching Nick's thoughts.

[Speaker 2]
I do think that.

[Speaker 1]
So there are Buddhist schools who say, that's the real Nick. That's me. Michael is the person who hears Michael's thoughts.

And he's always silent. He's the silent witness. And in DCI terms, it's the person who watches the thoughts coming out of the seeds.

Because there must be somebody. It may not be Dharma. That's the person from the seed that opened the moment we thought.

[Speaker 2]
That's freaky.

[Speaker 1]
Yeah, yeah. And we're always living one moment behind. So that's not the Dharma.

But it's not a weird idea, right? That the real me is the person listening to my thoughts. Sounds good.

Then there's another school that says, no, no, the real me is the kincha nama-shepa. Which word can tell you? It's the mandolin school view of how seeds arise.

It's where the seeds live and it's where they open. And that's the real me. So there are two schools of thought that he's referring to.

Some people think the real me is the storehouse where the seeds stay. Because that's what survives after I die. Okay?

There has to be a part of me that survives after I die. Because there has to be a part of me that holds the seeds for the new world that open up later. But those seeds survive.

You know? Like a little package of seeds survives after I die. That must be me.

That must be me. And that's called the laya vijnana. Right?

That's my storehouse. My packet of seeds that goes on. That's contained in namshe and yigul.

Yeah. It's one of the two namshes. So we got yiki namshe and kushi namshe.

But he doesn't stay right there. I had to go find him.

[Speaker 2]
So we're forecasting chinamatra discussion later?

[Speaker 1]
Well, we are getting to a new part of your text where we're discussing new ideas of who's me. When I hold to me. If holding to me, according to Sikang's text, is the root of samsara.

Right? Cikta. Holding to the self-existence of Michael is the first link.

Then we better find out what's Michael. Who's the Michael that I'm not supposed to hold to? Okay?

That's where we are. It's apparently not just Michael's body because I can think I would like to have a better body.

[Speaker 2]
So now let's look at mine.

[Speaker 1]
Yeah, it's really cool. It's like she's going through all kinds of no self. Her text is going through all kinds of no self.

And Rinpoche used to say, there's a saying in Buddhism that Buddhism is like a ball of gur. What's gur? Raw sugar.

Raw brown sugar. Brown sugar. A big chunk of brown sugar.

Like if you leave brown sugar in the cabinet for a couple months, it goes... Yeah, and the point, they call, in the monasteries, sometimes they call Buddhism in general, the brown sugar love. Because you can, if you taste here, you get this sweet taste.

Mind only. And then if you go to sutra, you get the same taste. And really it's all one big coherent ball of sugar.

It's all coherent. All of your texts meet somewhere in the middle of the table.

[Speaker 2]
Way, way, way deep.

[Speaker 1]
No, and it's beautiful. It's very beautiful. There's nothing we're learning here that doesn't connect to someone else's text.

In this discussion the last hour we had, Adam was here, word was here, he was here. It's cool. Buddhism is coherent.

[Speaker 2]
Is it the idea of ekanyama?

[Speaker 1]
Yeah, you can say that. Tartu tepatik. Say tar-tuk, tepatik.

In the end it's one path. That's an idea from Prajnaparamita. Okay.

Thank you, Geshe-la.

[Speaker 2]
Sashi Bhukti Chokshe Maitocham Brihra Vinshi Nimde Gyampadhi Sanghe Shinduni Tewarki Drogho Namda Shimla Namaskar Namaskar Namaskar Namaskar Namaskar Namaskar Namaskar