Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 13

[Speaker 2]
Tukti Chokshin Mey Tokcham Rirak Likshin Din Dey Kem Padi Sangye Shindu Miktey Ubargi Gokundam Dakshin Lakshuk Varsho Inam Guru Rana Mandala Kam Niryatayami Sangye Chudam Sokhi Choknambam Chokshu Pardhu Dharmi Khyapsuche Bhakti Chhungyenti Pehsunam Ki Drolaben Chir Sangye Dhruv Barsho Chudam Sokhi Choknambam Chokshu Pardhu Dharmi Khyapsuche Bhakti Chhungyenti Pehsunam Ki Drolaben Chir Sangye Dhruv Barsho Chudam Sokhi Choknambam Chokshu Pardhu Dharmi Khyapsuche Bhakti Chhungyenti Pehsunam Ki Drolaben Chir Sangye Dhruv Barsho

[Speaker 1]
So, so, so, he should be so. Okay, we just got through this very hard verse from Hup, Dharmakirti, Dharmakirti, Master Dharmakirti. And the purpose of that verse was to indicate that, mainly it was what?

Do you remember? Let's remember where we are. What was it talking about?

It was talking about people who say, I want to go to a better place after I die. So they must be able to distance themselves from shit. It must be a Stanley who's not Stanley's buddy.

If Stanley can switch bodies.

[Speaker 2]
An obsessive freedom.

[Speaker 1]
Yeah. Well, and then he kind of went off the track. He went to a school, a non-Buddhist school, where they said somehow, if you could divorce your sense of me from nature, you will reach nirvana.

So if you could divorce Stanley from the college, then you would reach nirvana. So he uses that because there's a line there that says, the first line of the Dharmakirti says, they hope for something superior. They hope for something better.

Like a better body or something like that. So this idea that you could divorce me from your physical setting, including your body, he used the Sankhya belief to discuss that concept. And somehow that's going to be related to the idea of jeya, which is what?

[Speaker 2]
Substantial.

[Speaker 1]
Substantial. In the sense of?

[Speaker 2]
Substantial.

[Speaker 1]
Dharmakirti. Guy in the crane. So we're in the guy in the crane school, am I right?

Just don't forget where we are. We went on a long detour to the Pramanavarttika because we were talking about schools of thought that believe you can separate Brigitte from Germany. Or Brigitte from Brigitte's body.

Got it? That she's somehow different from her body. That she could go to a better body if she wanted to.

All right. Then he says, moreover, on this same idea, juktik.

[Speaker 2]
Cockroach commentary.

[Speaker 1]
Cockroach commentary. Just kidding. Commentary, which is Gomorrah itself.

Please read, and I will interrupt you. When it's in shleno, lengthen it for your reader's benefit, for your listener's benefit. So they go like this when they read it in Tibetan.

They go, lukte dak gi They give it two meters. Two meters. Lukte dak gi.

Go down to here.

[Speaker 2]
These are my own words.

[Speaker 1]
Okay, let's just do that much. Lukte dak gi Those systems. Those systems.

khang sa dzeyu du mepar tokpar dukhyang They agree. They believe that it's possible to perceive or to realize that the person doesn't exist in a substantial way. They believe that it's possible to realize that.

But, nam she nyipo, dzeyu du mepar tokpar min dupe They don't agree that you could ever realize that two states of consciousness don't exist in a substantial way. It is possible to perceive that the person doesn't exist in a substantial way. But it's not possible to perceive that two states of consciousness don't exist in a substantial way.

So what's the connection between those two?

[Speaker 2]
The person and the consciousness?

[Speaker 1]
Yeah. What's the connection? Why is he saying all this?

First he says you can see that the person is not substantial. But those people don't understand that the two states of consciousness are not substantial.

[Speaker 2]
Because he's being critical of the Mind-Only School.

[Speaker 1]
Well, he's being critical of a... no? It's a school.

Well, I don't think so.

[Speaker 2]
Is this pre-Mind-Only?

[Speaker 1]
It's a school which says you can understand that BEDS is not substantial, not self-standing. But you can't say that of those two consciousnesses which are the core of BEDS. Which are the core of BEDS.

Which are behind everything in BEDS.

[Speaker 2]
They are the witness.

[Speaker 1]
The witness states of mind. You can either call it the awareness of your thoughts, which includes all your sense-awarenesses of the previous moment. In the Abhidharma.

That's a very useful idea. When you say awareness of my thoughts, your thoughts include all the sense-perceptions of the moment before. They become your thought, yi kyi kye che, the datu of the mind, in the next moment.

Datu of the mind is the object of the datu of the consciousness of the mind.

[Speaker 2]
Thoughts.

[Speaker 1]
Colors and shapes, our consciousness. Sounds, your consciousness. Thought and awareness of thoughts.

But thought includes what you saw as your senses the moment before. Right. Wow.

So it all becomes thought? Yeah. So therefore, the consciousness of that thought is so core to you that it must be substantial.

[Speaker 2]
Wow.

[Speaker 1]
In this school. And the one witness, the witness of all, the last one in the buck stops here, the one who's witnessing everything else, that one is real. Substantial.

Substantial.

[Speaker 2]
Kunshi in this case.

[Speaker 1]
No, Kunshi is another example. So there's two consciousnesses mentioned. Then Kunshi is the place where all the seeds live.

And come on, everything's flowing from that. It's also the end of the line. It's also the buck stops here.

Everything's flowing out of that. So that must have some kind of substantial existence. So either the witness is substantial, or the place where everything's flowing from is substantial, to these guys.

But Betsy's not. We can buy that that Betsy's not self-standing. But you've got to say the witness who's after everything, who's witnessing everything, he's got to be self-standing somehow.

Because if he's not, then what does he depend on? Or Kunshi, foundation, storehouse consciousness, that's got to be substantial, because it doesn't depend on anything else. It's the bottom of the line.

It's the end of the line. It's the last train station.

[Speaker 2]
So they're saying it's either one or the other of those is self-standing and substantial?

[Speaker 1]
That's what Tsongkapa said. They believe that it's possible to understand that the person is not substantial. But it's not possible, they don't agree that it's possible to understand that these two states of consciousness are not substantial.

[Speaker 2]
So it's not or, it's the the two.

[Speaker 1]
It's the two. Yeah, he just said the two.

[Speaker 2]
Oh, yeah.

[Speaker 1]
,GANG ZAG RANG RGYAL THUB PA'I ,DZES SU MED PAR NUS MA BA NI, Those who profess that the person has no substantial existence in the sense of self-standing. Those who profess that. ,GANG ZAG GIS RANG RGYAL THOB PA NAS YIN GYI, ,GANG ZAG GIS TSE ZHIG NAM ZHES, ,DE LTAR BRAL PA MI NO, Now, you've got to understand the word RANG RGYAL THOB PA.

RANG RGYAL THOB PA This is what we said, ,DZES GCIG THOB PA THA BAS, ,DZES GCIG THOB PA THA BAS What's the famous example of that?

[Speaker 2]
7-Eleven.

[Speaker 1]
Yeah, Rinpoche had all his teeth taken out. He went to the dentist who said he should take all his teeth out. And I remember on that day, before he went in, he was thirsty, so I took him to a 7-Eleven next door.

It's Freehold. I took him to the 7-Eleven next door and he said, Find me a drink in here that doesn't have corn syrup. And I'm like, there is none.

That's why Americans all have diabetes. And he got diabetes later. But anyway, he was like, God, this place is DZES GCIG THOB PA THA BAS.

Everything is the same crap in a different package. He said it like that. It's all the same crap in different packages.

It's all sugar and milk and flour in different packages. It's all bad for you. So then I said, well, what's THOB PA THA BAS mean?

Because, you know, DZES GCIG I understand. It's all the same crap. Stuff.

But what's THOB PA mean? He says, then he's like, the opposite of all that is not. Got it?

Isn't that cool? Got it. You're very dope.

Okay, so to understand Rang Dog, you have to understand Adam's text.

[Speaker 2]
Okay?

[Speaker 1]
The identity of a thing is the opposite of all that is not. Okay? So Coca-Cola and Pepsi are DZES GCIG.

They're the same crap. But they're THOB PA THA BAS. The opposite of all that they're not is a different identity.

Their identity is different. One is called Coke, one is called Pepsi. They come in a different package.

So this DOG, which means to turn back, yeah, in the in the Abhishek Monkara description of the Wheel of Life, LUNG BYUNG LUNG DOG. Backwards and forward progression. Okay?

So DOG, by the way, it can be spelled BZL. You should know that. This is a Dhamka.

It can be spelled ZL. What DOG? DOG.

Isn't that the same DOG? Isn't that so cute? Just a Dhamka, spelling Dhamka.

Alternate spelling. So RANG GI RDOG PA NAS YIN GYIS Person as a person. Bats as bats.

Bats as different from filth. That, they say, is not substantial. Okay?

When they say the person is not substantial, they're talking about bats. Okay? The person.

But they say you cannot say that about the TSEN GZHI of the person. Okay? And TSEN GZHI in Lodging, or in RANG LUGS, what's the RANG LUGS we had yesterday?

Who's text? Oh, yeah.

[Speaker 2]
Yeah, it's Sugarno's text.

[Speaker 1]
We finally reached RANG LUGS. What we believe. What we believe.

About marikpa. About misunderstanding. We finally had RANG LUGS.

Which means, okay, what do we believe? Don't tell me some debate with somebody else. What do we believe?

And typically you have a definition, you have divisions, and then you have... Classic example. TSEN GZHI.

TSEN GZHI. Classic example. Name foundation.

Or definition or quality foundation. TSEN GZHI. TSEN GZHI.

Okay? What's the TSEN GZHI of Kansa in this school? If you've got to point to a TSEN GZHI, they keep talking about Kansa, Kansa, Kansa.

What is the thing which is Kansa? Come on, he says it.

[Speaker 2]
Body and mind.

[Speaker 1]
Yeah, it's those two awarenesses. Oh, those two. Wow.

Okay, got it? We believe that the person is... We understand the person is not substantial.

But the thing you would point to as being the person, which is those two consciousnesses, now that's substantial.

[Speaker 2]
And that's not mind-only?

[Speaker 1]
I don't know. I think lower mental awareness. Even lower.

It's people who think Rangkyatupa. Yeah, yeah, yeah. It's people who deny Rangkyatupa actually.

It's a second flavor.

[Speaker 2]
Uh-huh, yeah.

[Speaker 1]
So far, as far as we got. He didn't name any names.

[Speaker 2]
Yeah, yeah, yeah. I just thought those two consciousnesses were so weird.

[Speaker 1]
In and of itself, Rang dok, the person is not substantial in the sense of self-standing. But, things you could point to as being that person, they are substantial. So, now you can almost say the person as the idea of the person is not substantial.

But the person as those two kinds of consciousnesses, which are what we call person, those are substantial. The idea of consciousness.

[Speaker 2]
Got it?

[Speaker 1]
So, Benz as an idea, you know, General Benz, as the opposite of all that she's not, as a person, that's not substantial. But when you get down to it, and you say, well, show me Benz, then in this school you got to say the end of the line, the last train stop, which is what? The witness who's aware of everything else about Benz.

That's got to be self-standing. It can't be relying on something else. There's nothing under it.

Or you could say the kunshi.

[Speaker 2]
Yeah, it seems like it should be one or the other.

[Speaker 1]
Now, is there one school that's accepting both? I don't know. He's just using it as an example.

That's the end of the quotation by...

[Speaker 2]
No?

[Speaker 1]
Je Tsongkapa. I went and got it for you. It's always good to make sure it's the same thing.

And he quotes it exactly, which is unusual. But I thought you might like to see the part that came just before that because it clarifies it a little bit. So I pulled it out for you.

And it's a page. Let's just go through it quickly. It'll help you appreciate that selection which is taken out of context, which is isolated.

So here's what came before. PHUNG PO LAS THA DE PAS BDAG MED There's no DAG, which is THA DE from the PHUNG PO. There's no DIFFERENT HEAPS.

[Speaker 2]
DIFFERENT CELLS DIFFERENT CELLS There's no CELLS, which is distinct from the five HEAPS.

[Speaker 1]
So you cannot say, I would rather have a different body.

[Speaker 2]
Right, right, right.

[Speaker 1]
Who said that?

[Speaker 2]
We don't know who said it.

[Speaker 1]
Maybe it's you, Don. They're on the subject. Obviously, they're on our subject.

DO GZHAN LAS KYANG Moreover, there's that sutra that says, you should control your mind. It doesn't say you should control yourself.

[Speaker 2]
Got it?

[Speaker 1]
Are you your mind? We just talked about people who say, I'd rather have a different body. That means they distance themselves from their body.

Now he says, you should control yourself. What do you mean? Control your mind.

That implies that your mind is you. It's controlling. Well, the mind meaning your mind.

So then in that case, yeah, it is separate. Yeah, good. That's like saying, make your body healthy.

But it's only implying that your body is not necessarily controlling your mind. That means you're separate from your body. Here it's implying your mind.

[Speaker 2]
You're the owner and you have a body.

[Speaker 1]
Yeah, I like it. I didn't really appreciate what he was saying. Control your mind means you are not your mind.

This is a very famous couple of lines from Sutra. It's a good thing if you can control your mind. When you control your mind, you are bringing yourself happiness.

When you remember. Reeling it in. Reeling in happiness.

Okay, you are bringing yourself happiness. Therefore, the thing that people take as being me, the basis which people take as being me is mind. And in here, mind is being referred to dak.

Dak means given the name. Dok. Named.

Projected. Imputed. Dak.

So it's the way I said it in the first place. Yeah, you should control yourself. When he says you should control your mind, he means you should control yourself.

He's equating your mind with yourself. RTOGS PA'I BAR BA LAS KHYAMS RTOGS PA'I BAR BA also says the blaze of reasoning. Who wrote it?

Yeah, good. In explanation of? No, sorry.

I'm not sure. Anyway, DE LTAR KHO BA CHAGS KYANG THA LAS DU NAM PAR ZHES PA LA BDAG GIS GRANGS NUS SU BDOG TE We also, nominally, are calling, are referring to consciousness with the word me. NUS SU BDOG That's what we directly call me is the consciousness.

DE LTAR NAM PAR ZHES PA NI YANG SRID LAM PA'I PHYIR BDAG GIS RNOG We call consciousness the self because it's the thing that takes rebirth.

[Speaker 2]
Okay, that's pretty good.

[Speaker 1]
It's the thing that takes... So that must be the real me. The thing that takes the rebirth.

Because the rest, you lose. Everything else that could have been me is lost when you take rebirth except the self, the consciousness that takes the rebirth.

[Speaker 2]
It sounds like taking on another body.

[Speaker 1]
ZHES LUS DANG DBANG PO'I TSUL THAG LA LA NI ROL DOG PA'I PHYIR TE ZHES LUS DANG DBANG PO'I TSUL THAG LA NI ROL DOG PA'I PHYIR Then it says, because the name me is given also to the body and to the sense powers, the collection of sense powers by normally, my body, me. I look good today. That means you must be your body.

DE YANG RDOG KA'I PHYIR LAS SEMS DON NA DE BA THOB PAR GSUNGS PA So in some sutras it says, if you control your mind, you will achieve happiness. KA'I PHYIR DU BDAG TU BA'I THOR BA'I THOB PAR GSUNGS PA'I And then this lie is a slight disjunction, whereas some other sutras say if you can control yourself, you will go to a higher realm. Therefore, in this case, they must be referring to the mind as you.

Because that's what you, if you control your mind, you go to a higher realm.

[Speaker 2]
But wait a minute. The Prajna Moksha Vows Huh? Ah, okay.

[Speaker 1]
That's what this different school. PHUNG PO LEN GANG NI DA YIN LA The person who takes on the five skandhas at rebirth must be the dog, must be me. Me must be the person who takes a new...

By the way, PHUNG PO, skandha, he can mean body In some cases. It can refer only to the first karma. Pumbo tar.

We burned his body when he died. Pumbo tar. We burned his pumbo means we burned his body.

So you've got to be careful with the word pumbo used colloquially. It can refer to the body itself, not to the mind. Do you think it is here?

I don't know. I'm just saying it's possible. Pumbo lenken.

But here it's the person who takes on the five heaps, but who's that? Because the fifth heap is your mind. Consciousness.

But consciousness is the fifth heap.

[Speaker 2]
I was going to ask that question.

[Speaker 1]
Who is it that takes the rebirth? That's not one of the heaps. Who assumes the mantle of the five heaps?

Who puts on the five heaps? Substantial consciousness. If one of them is your mind.

What's the name? Okay, okay, you'll know this. namshe kyi kyang namshe kyi yangsi lenpa chen It's the consciousness that takes on rebirth.

Yangsi means rebirth. Rebirth.

[Speaker 2]
Yangsi.

[Speaker 1]
Again life.

[Speaker 2]
Another being.

[Speaker 1]
Again life. Again life. namshe kyi yangsi lenpa chen It's the namshe.

It's your consciousness that takes on a new life, new birth. Therefore. Therefore.

Chir. Namshe is the dog. I must be my mind.

I must be my consciousness. I must be whoever takes on rebirth. I must be whoever crosses into a new life and takes on new parts.

Even if one of those parts is...

[Speaker 2]
Mind.

[Speaker 1]
I must be the consciousness. I, Michael, the real Michael, core Michael, must be the Michael who takes on the five heaps in his next life, even though one of those is also mind. Okay?

[Speaker 2]
That doesn't make any sense. It's okay.

[Speaker 1]
A new one. A new working mind.

[Speaker 2]
Consciousness is a label on multiple...

[Speaker 1]
Well, this is why we don't accept this. But anyway. It doesn't sound bad.

You know, tell me what's your core. It's either the foundation consciousness where all the stuff's coming out of. That must be the real Michael.

Or it's the guy who takes the next rebirth. The mind... It's not the body because the body gets burned.

It's not me. The only thing left is my mind. Almost.

If you don't take it out, they're damn indignant. Seems right. CHEN RNAM SHES BDAG TU ZHAG RGYUR ZHES RIGS PA'I GRUB BYIN MO This is the logic they give.

This is the proof they give. SLOB DANG GI KUN ZHIG MI SHES PA'I This particular master never accepted KUN ZHIG in the first place. LUS LAM NI GNOD ZHIG GI YID GYI RNAM SHES So all he's left with as someone who takes the body in the next birth is the consciousness of the thoughts.

[Speaker 2]
Which I kind of like.

[Speaker 1]
If you don't accept Laya Vijnana, if you don't accept foundation consciousness, then the only consciousness you've got left to work with is the consciousness of your thoughts.

[Speaker 2]
The witness.

[Speaker 1]
The witness mind. That must be what takes up. Which Lopan he's talking about, I don't know.

KUN ZHIG MI BDE BA GZHAN YANG DE DANG DRAG And it's the same with other people who don't accept KUN ZHIG. KUN ZHIG DUG PAS Now, if you do accept KUN ZHIG, KUN ZHIG RNAM SHES MI KHA ZAG GI TSE ZHING MA'O Then you could say that the classic, what you point to as the person, is the KUN ZHIG. What's the core of the person?

It's the foundation consciousness. The storehouse consciousness. The place where all the seats are kept.

Okay, cool.

[Speaker 2]
So in other words, if you believe there's a KUN ZHIG, then that's the me, not the witness. Is that what that's saying?

[Speaker 1]
Yeah. Say again?

[Speaker 2]
If you do accept that there's a KUN ZHIG, then you must accept that that's the me and not the witness.

[Speaker 1]
I think you could say that.

[Speaker 2]
Because the KUN ZHIG is producing the witness.

[Speaker 1]
I think you could say that KUN ZHIG takes precedence on your witness for those guys. But let's see if we have any more clarification. Because he lumped them together so far.

Our guy. But I just thought you'd like to see what Tsongkhapa was talking about before he hit that part. Because I think it's really relevant.

And I had such trouble with the whole thing that I had to go look. So you just crack away. You just keep cracking away at little pieces.

Where can I go? I don't understand. Your text, I outlined it.

I outlined the whole thing. I did the whole outline. Then I still couldn't understand it.

You just keep... You do whatever you can do. Are there other commentaries to the Sixty Verses?

And you just keep... Then we put all of Gyal Tsongkapa's book in a folder and we searched that. It's like, how did he use this word in other books?

You just keep chipping away. And then sooner or later the thing falls down. There are other commentaries, aren't there, in the ten now?

Yeah. So we should get familiar with them. SKYE PAR BYED DGOS TE RANG GIS PA DANG Now, this is sort of an answer to your question.

SKYE PAR BYED Let's do a vote. What's vote mean? We're going to check it today.

Yeah, I think this is not spelled correctly. Because I believe the verb here is NGES To divide? To make a distinction.

It's not make a distinction, it's divide a distinction. So we're going to take a vote. We're going to do this gopher vote.

I hate gophers, but that's what I'm sorry. I have a gopher eating up my garden. He refuses to be caught.

[Speaker 2]
Have you ever seen the movie Caddyshack?

[Speaker 1]
No, there's 50 ways to kill him.

[Speaker 2]
But I don't want to kill him.

[Speaker 1]
I heard a hose works. Okay, here we go. With poison gas?

We do it in TV. I could take biogas out of camera. Shoot it down his hole.

By the way, it would be nice to have a couple carvings of it.

[Speaker 2]
I think we have one.

[Speaker 1]
Well, it would be nice to have one.

[Speaker 2]
There's got to be... There's only one skin. So far.

[Speaker 1]
He's hard. The only place I know of an original carving is Peterburg. We really need someone nice to build a library.

Is it the Russian Academy of Sciences?

[Speaker 2]
Is it the Russian Academy of Sciences? I'm not sure.

[Speaker 1]
It's Biblioteca Vostokova-Dyena.

[Speaker 2]
Is that a mosque?

[Speaker 1]
It's not the Peterburg University.

[Speaker 2]
No, no.

[Speaker 1]
It's the... Russian Academy of Sciences. Yes, the Russian Academy of Sciences.

Okay, here we go. Vote. Vote.

We're watching the bottom. There's 124 for this guy.

[Speaker 2]
Oh, man.

[Speaker 1]
It's pretty close. Is it even? It's almost even.

That's a sucky vote. That's like Clinton and Trump. Two bad choices.

Okay, I'm not going to change it then. Oh, I've got a better idea. Oh, no.

You'd have to go to all of Choney Lama's books. Search all his books and see which one he prefers. So make a folder of all...

until the relational database is functioning, you'll have to make a folder of all his books.

[Speaker 2]
Yeah, was the other spelling just out?

[Speaker 1]
Oh, yeah. Same spelling. I would prefer that.

But anyway, here we go. He says, not only can you distinguish between these two guys. Which two guys?

The Nyi Khi Ngar shepa and the Kunjini. Guys who say that the core Stanley is the witness and guys who say that the core Stanley is the foundation consciousness. He says you should.

You have to. Good. You have to divide between these two guys.

You have to make a distinction. Rangyupa. There's lower middle ways.

They're the guys who say witness. And Namrikpa. Mind only or...

Yeah, so Namrikpa is a synonym for... Mind only school? For...

Now what? In Tibetan. Semtsampa?

Semtsampa. Semtsampa. Which is a synonym for...

I'm going to keep going until you don't understand something. Yogachaya. Nyeljor Chupa.

Oh, man. Yogachaya.

[Speaker 2]
Yogachaya.

[Speaker 1]
Namrikpa and... Namrikpa in Sanskrit? That's what I was just thinking.

Oh, we looked it up. We did look it up. Okay.

Sokhi. Khaza rando ne ta yu du gyang. All of these guys, apparently both of them.

Yeah, it might be Visnyanabhadra. That's his nickname. Namrikpa mawa.

Anyway. Sokhi. Khaza rando ne ta yu du gyang.

They agree that the person, in and of itself, or the manifestation of the person. Let's say person in and of itself. Isthaya.

Now you get the opposite of zhaya. It's just nominal. It's just nominal.

Vats is me. Vats is her, but just in a name. But her witness state of mind is the real Vats.

The real person. Vats is just a name. So here you've got dhagya as opposed to zhaya.

And then obviously it means something completely different by the time you get to prasangika. Name only. Existing name only.

Is this where you have translated it as the simple me? No, this dhagya was nominal.

[Speaker 2]
Just nominal.

[Speaker 1]
Yeah, as opposed to zhaya. Okay, so get used to that distinction. You've had zhaya now for a while.

And if someone says, no, no, not zhaya. Dhagya. Dhag.

Not dhag. Dhagya would mean he's all tied up. Okay, dhagya.

By the way, is this one spelled correctly? Yeah, it's finally spelled correctly. This person has spelled it correctly.

Past tense of... dok. To apply a name.

To give a label. Labeling. Labeled.

Labeled's not so bad. Dhagya. So the person in and of itself, or the expression of the person, is dhagya.

It's nominal. It's just labeled. Result of labeling.

[Speaker 2]
That's kind of cute. Expression is a label.

[Speaker 1]
Yeah, okay. But, the person who is the consciousness, namshe yinpe karsa, the person as the consciousness, is it safe? That's the real one.

That's expressed as the consciousness. And you know, you can say, look, Geshe-la, this is all philosophy. Let's get real.

But it's a real question. So, are you... Do you look good today?

Yes. I combed my... I finally wetted my hair.

Actually, I didn't. Then, okay. So, when you die, will you have hair?

No. Then you're not your hair. Right, I'm not.

So you have your hair. Right, I mean, I had my hair. And, okay.

So, who are you? Who is the you? Oh, I'm the witness.

In the end, I'm... Oh, I guess I'm my thoughts. I'm not my hair, I'm my thoughts.

Yeah, but you lose your thoughts, and you have to take new thoughts later. So, yeah, I must be the person behind the thoughts. Okay.

Where are you? Who are you? And then, finally, in the highest mental way, what?

That's where her text is going to, and that's why her book is called, A Meditation on Intimate. Where are we going to in the end? You are the opening of your seats.

You are the opening of your seats. And that's useful, for example, in the study of meditation. Right.

You can go on and on. It's all bull... It's all bull hockey.

You know, put your left foot up first. This is your other channel. Use a cloth mat.

Use a straw mat. Use a... What do you call that?

The seeds? Shells?

[Speaker 2]
Buckwheat hocks?

[Speaker 1]
Use buckwheat hocks. No, no. Close your eyes.

Don't close your eyes. Put your hands here. Put your hands here.

You know, blah, blah, blah. And then, in the end, some coppers are like, keep your morality. Your meditation is the result of your seats, and so are you.

That's all you are. That's all you ever were. Yeah, but that's not enough.

I don't feel like I'm me anymore. I don't feel like a person anymore. If I'm just seeds opening.

Yeah, but if you are just seeds opening, you can become a Buddha. You know, if you were not seeds opening, you couldn't become a Buddha, because then you'd be out there. Got it?

If you're not coming from the seeds, you're stuck. You have to die. If you are coming from seeds, there's hope.

You got a path. You got a way to go. Okay, got it?

So, it is important. It's not just stupid arguments about witnesses, and seeds, and seeds. Seed.

Cream cheese.

[Speaker 2]
Okay.

[Speaker 1]
,RTEN DE DAG LAS RTEN LA BSTAN BYAS KYI RIG PA MANG YANG, There's a lot of different proofs. RIG PA here means proofs. Okay?

There's a lot of different proofs for establishing. BSTAN BYAS KYI RIG PA MANG YANG, That'd be a good... I'm sure you have it already.

is a difficult idiom, and it means for establishing. The fact... I like to translate it as that things are not themselves.

Meaning...

[Speaker 2]
Meaning we're supposed to start Allison's text at this time with no break according to the schedule.

[Speaker 1]
No pee-pee. We should have little tubes under here. And they could go directly to the...

the people below. They could go to the cafeteria. Anyway, RTEN DE DAG LAS RTEN LA BSTAN BYAS KYI RIG PA MANG YANG There's a lot of different reasonings for proving this kind of non-stop rengratubi jeya.

But DE'I PHYING ZHING RGYUD PA LA Hey, how about if I give you just a few of them? I'll say a bit about it. PHYING ZHING RGYUD means I'll say a bit about it.

And we'll do it in two parts. BDAG RGYUD PA and TSUL RGYUD PA BDAG RGYUD PA No, I will set forth those proofs. I will state those proofs.

And then I'll TSUL RGYUD PA. Somebody tell me that and we can change. I'll give you a clue.

It's not really a clue. It's telling you the whole thing. TSUL RGYUD PA Oh, the three modes.

[Speaker 2]
The three ways of proving something.

[Speaker 1]
Let's prove the three relationships. Okay, one is three. If three, two.

If not two, not three. I just taught it yesterday, so it's first. One is three.

If three, two. If not two, not three. So I'm going to give you those proofs.

And then we're going to check their validity. We're going to do a validity check on the three relationships. With the three relationships.

Hold on. Yeah, and it's cool. Got it?

Cool. And we're going to disprove RANG RGYUD PA. The purpose of those proofs is to disprove RANG RGYUD.

Self-standing. Substantial in the sense of self-suffering. When we say substantial in the sense of self-standing, it implies...

[Speaker 2]
Those two consciousnesses. There's other kinds of substantial.

[Speaker 1]
Oh, right. There's other kinds of substantial. In other schools.

Got it?

[Speaker 2]
Yes, sir. DIGS KYI RGOS KUN TSUN NA MYED SHES SOGS TSOG SHING TSUN NA MYED SHES LAS BRJUNG BA'I DANG BAR DGOS NYID RTOG PAR BYUNG By the way, you asked about is there anybody that might accept both consciousnesses as some.

[Speaker 1]
There is a special division of the Svatantrica There's a school of tantrica called Meldrachita in Bhumarangipa.

[Speaker 2]
Really? Yeah. Kamalashila?

[Speaker 1]
Those who lean towards the middle way. Lower middle... Sorry.

Lower middle way who lean towards the mind only. There's a school called Lower Middle Way who lean towards the mind only. Shantarakshita.

[Speaker 2]
Who is the big guy in the school? Who is the big guy in the school? Kamalashila.

[Speaker 1]
I don't remember to be honest, but he says it's them.

[Speaker 2]
Probably. Kamalashila via Shantarakshita. So those guys would say they're both...

[Speaker 1]
I'm just saying they could. Who's the big guy who's not that?

[Speaker 2]
The big guy?

[Speaker 1]
Yeah, okay. So I'll buy that. Oh, there is another guy.

Really? I forget his name.