Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 18

[Speaker 2]
Today, I'm going to talk about how to get rid of the negative energy in the body, and how to get rid of the negative energy in the mind. So, I'm going to talk about how to get rid of the negative energy in the body.

[Speaker 1]
I did a reality check for each person, this is pretty bad news. This is actually about normal for everybody, it's about 2 folios per term. It'll take 17, no I made a mistake here.

I made a mistake, it's not 23 to 1 in my, it's 11 terms. So, 11 terms means 8, 2.5 more years, 17, 18, middle of 2019. I made a mistake, I'm sorry, it's not as bad as it looks.

11 terms? Yeah. So then it'll be 2021?

No, from January 17th. Okay. We're okay, we're not so bad, we're like a few months behind.

We're like one term behind. But she had this super nasty term 3, which was a very complex logic problem. Very, very nasty.

And I don't know why he did that, it's not like Tony Lama to put something, to put an impassable mountain at the beginning of a date. And I wonder why he did it. Like he was showing off, or maybe I'm just projecting.

But I don't know why he did it. So normally a student would just skip it. Or they would stop, they would quit, and not go on.

So I don't know why he did it. But it's very, very complex, very difficult, what she just went through. So we didn't get very far on that one.

We've reached the mind-only explanation of emptiness. And we're still partway, we're partway into it, but I just wanted to quickly review what they said so far. So as far as the no-self of the person, it's similar to what we heard for the lower schools.

It's dak ching rang wan chen kyi dak yi tong wang. The emptiness of an individual who is unchanging, unitary, and...

[Speaker 2]
Substantial in the sense of being self-sustaining.

[Speaker 1]
You have a one for that?

[Speaker 2]
No, unitary, independent.

[Speaker 1]
Self-sustaining, independent. Okay, driver of the car. Okay.

And he said it's the same as before, so I'll let him guard it for you. So if I were you, I'd put this in a footnote and say... You see what I mean?

He said before, in our text, there's no difference between the lower middle way and the schools below them about roughly, he says in one sense, that the subtle lack of self-nature of a person is what they're not substantial in the sense of being self-sustaining. Okay, rang wan chen. What's it?

RANG RGYAL THUG PA'I TSE YOD RANG RGYAL THUG PA'I TSE YOD Say RANG RGYAL. RANG RGYAL THUG PA'I TSE YOD TSE YOD we had substantial in the sense of self-sustaining. Substantial in the sense of self-sustaining.

Meaning there's other kinds of substantial. There's like six kinds of substantial. But this one is in the same.

So generally, the idea of the emptiness of a person is not a big difference between the schools at this point. But they have a much different idea of what's the emptiness of things. Then for them, the emptiness of things, the no-self of things, has two main flavors.

For them, the emptiness of things has two main flavors. One is very difficult. Do we call this a jar of watermelon juice?

Is this jar with the red pink liquid in it, is it the thing we give the name? Jar of watermelon juice, yeah. It's the thing we give the name.

Is it self-existently the thing we give the name? Could we have given the name watermelon juice to this? They say no.

They say, you know... Well, they're going to say no is the gotcha. If you say it had to be called watermelon juice, then you're wrong in the mindfulness school.

Oh, okay. So it says lower middle way, but this is referring to the... Yeah, we were just covering that.

When I said lower middle way, that refers to the emptiness of a person. Okay. Generally, the belief is the same.

But when you get the emptiness of things, the middle way school has two flavors of it that they want to talk about. One, when you describe its own essence, which is watermelon juice myth, which is called lol in this school, or you talk about its characteristics, the beginning of the watermelon juice, the end of the watermelon juice, the duration of the watermelon juice, these are called khepar, the details. So are you talking about the main thing, lol?

Or are you talking about it's called its redness, wetness? Okay. And do they necessarily pertain to the object?

Did peatness have to be part of watermelon juice? And did watermelon juice have to be part of watermelon juice? So Shakespeare has a very famous line.

Shakespeare is amusing. A rose by any other name would smell the same. You could call it poo-poo, but it doesn't matter.

It still smells fantastic. You see what I mean? So you could call it any name you want.

The name is not the thing, it's the characteristic. In that case, it's a khepar. The smell of the rose is khepar.

The identity of rose is lol. In any case, it didn't have to be called rose. It could have been called poo-poo, and poo-poo could have been called rose, but the poo-poo would still smell bad.

You see what I mean? So in this school, the fact that it didn't have to be called what it was called is its emptiness. It's one of its emptiness.

Why are we focusing on that? A lot of human conflict comes from what you call things. A lot of human conflict comes from...

Do you call building airports on islands in the South China Sea a good thing or a bad thing? You see what I mean? Is it part of national security, ensuring the oil supplies of the major economy in the world?

Or is it impinging on the Philippines? Which way do you look at it? What name do you put on it?

Because it's both. You see what I mean? So the name does not belong to it.

The name is artificial. That's all. Names are artificial.

That's the first kind of emptiness in this school. What's the second kind of emptiness in this school? Well, yeah, here he's going to go...

suk snyaso ji dun gyi tongpa. From the same essence? No, no, no.

Come on. She is supposed to know.

[Speaker 2]
Oh, outer objects.

[Speaker 1]
Yeah, these are not outer objects. When you look at the watermelon jar, you are looking at part of your mind. The kunshi.

You're watching seeds open in the kunshi. You're not looking at an outer world. You're looking at your own mind.

And you're blind to the fact that it's your own mind. So those are two main kinds of emptiness of things that the Mainoli school is interested in. Number one, it isn't the thing it was called inherently.

Number one. Number two, chi dun gyi tongpa. It's empty of being an outer object.

Okay, got it? And they say, and this is an extraordinary mistyping, we should really retype this text again. Did I say that last time?

[Speaker 2]
Did you find the text? I never got the name of the text.

[Speaker 1]
No, go find me a computer input one. I don't care. I have one in my house.

I have one in my house. But this is terrible. This text is so bad.

The carving is so bad. It's almost difficult to work with. If you didn't have me, you'd be out of hope.

I thought we had one of those. So here, this court court way is court lo parpa. Court court way is court lo parpa.

All right. And this is a beautiful statement. And this relates to the Shenzhen team.

This is the Yuan Tze commentary. They say the third wheel proved this as the real meaning of the second wheel. They say that the third wheel proves that these two are the real meaning of the middle wheel.

That's a mind-only thing. Got it? You guys okay?

Second wheel was when Buddha said everything was empty. And then the third wheel is when the Bodhisattva what's his name? Born of the ultimate.

Paramartha Samudgata. Born of the ultimate. He said, well, what did you mean when you said everything didn't exist?

And he said, well, what I mean is it's not what you call it automatically. A. And B.

It's not an outer object. Oh, so that's what the second wheel means. Yeah.

Okay, the third wheel clarified the second wheel. But Nagarjuna says, no. The third wheel clarified the second wheel as meaning Madhyamika.

So tell me it's the final. You suppose that that Bodhisattva wasn't Arya Bodhisattva, right? I don't know if he was.

Well, his name implies that. Hyder, Mr. Hyder, right? So why would people who knew it was wrong teach it that way?

For people who didn't get it and wouldn't be able to pass the understanding. Yeah, that's all. Don't tell me he's...

Don't tell me because he's an Arya Bodhisattva he can't say, my lonely. Because then Buddha wouldn't be an Arya Bodhisattva.

[Speaker 2]
Okay.

[Speaker 1]
All right, going to... Then he quotes a bunch of my lonely texts, including the sutra that we're working on here in Shenzhen. Sanjanyamocana.

And he says, well, look, they all say the same thing. Okay. Oh, I'm sorry, no.

He says, this my lonely school's presentations, including the one that you find in Tsongkhapa's Essence and Eloquence, I could teach you from those. But the one in K.R.I.P.J.'s Dong Chun Chenmo is super sexy. And it's true.

It's true. It's probably the best text to study this stuff from. Somebody has to do this text.

Somebody has to do K.R.I.P.J. The dose of emptiness, just a touch of emptiness. It's amazing. It's amazing.

The whole lion's dance came from that. It's amazing. Okay.

Okay. This is... I'll talk about that later.

Yeah, that's all. Blue is the no. The starting of the blue, the staying of the blue, the ending of the blue is the characteristics.

So we talked about the emptiness of two things. Did we skip something? Well, we did, because I'm just summarizing what we already did.

[Speaker 2]
And I don't want to take too much of Luthra's time.

[Speaker 1]
So here we're on new stuff. Here we go.

[Speaker 2]
Okay, here we go.

[Speaker 1]
Please read.

[Speaker 2]
Okay.

[Speaker 1]
Now, something really important, okay? This R is crucial. This R is crucial.

It's the Daini grammar case. Somebody asked me about Daini grammar case yesterday. Daini grammar case is the use of la-dön.

La-dön is a class of Tibetan prepositions, which are actually postpositions. Like in, at, to, for. In Tibetan, they're all the same word, la.

And then sometimes du, ru. Okay? They come after the noun though.

You don't say in the room, you say room in. So they're called postpositions instead of prepositions. So, and there's a special one.

There's a special one, which means as. We elected him as president, unfortunately. I mean, to me it's a point of danger now.

It's dangerous for the world. It's dangerous. There's something really bad, really dangerous.

It could end the world. It's that bad, in my opinion. But anyway, and when it's that bad, you have to say something.

But anyway, she means the basis that I call, the thing I call watermelon jar. The thing I call watermelon jar, okay? Does the thing I call watermelon jar exist Ranggit-sinniki-dupa by definition in this school?

Yes. Yeah, why not? It's watermelon jar.

It's okay, no problem. So we cannot say here, she Ranggit-sinniki-dupa. We cannot say she Ranggit-sinniki-dupa, the foundation.

The thing I give the name exists by definition. That's okay. She, what I give the name, the glass that I give the name, it exists by definition.

It's okay in this school. Now, now add the R. Exists as that thing.

Does it have to have been the she? Or? No, no, that's the point.

Is it self-existently what I call watermelon juice? Got it? Does it have to have been chosen as what I call watermelon juice?

I could have called this watermelon juice. I could have called this coffee. It's not she Ranggit-sinniki-dupa.

It doesn't exist self-existently as what I give the name. But what I gave the name does exist self-existently. You've got to have the R.

Okay? I'll say it again, slower. What I give the name watermelon juice, in this school, it's okay.

It exists. It's what it is. That's okay.

No problem. She, Ranggit-sinniki-dupa. It exists by definition.

Now, is it necessarily what I have to give the name watermelon juice? No. Then you say she, Ranggit-sinniki-dupa.

It doesn't have to have been to be the thing. He doesn't have to have been the one that we call president. But he is.

What we call president exists. Did he have to be the one called president? No.

Got it? Different. So you've got to have the R.

And many authors drop the R. Because they don't really appreciate the R. But it's essential.

It's crucial. It's a demogram of case. So you've got to catch it.

Okay. Now you've got another nasty word here. And it's only a five-letter word.

Six. This comes from a word, panye, which means term. But they've made a verb out of it.

Okay? Terming. And it's as weird in Tibetan as it is in English.

And maybe this is why we don't do more pages. Okay? So it exists as the thing we call.

Exists as the thing we call. You see?

[Speaker 2]
My convention.

[Speaker 1]
No, it's... Is this what we call watermelon juice?

[Speaker 2]
Yes.

[Speaker 1]
Yeah. Did it have to be called watermelon juice?

[Speaker 2]
No. No.

[Speaker 1]
In this school, the first flavor of the emptiness of things is that it didn't have to be called what it was called. The application of names is... Arbitrary.

Arbitrary. They don't have to be that way. And if you understood that, the world would be a safer and more peaceful place.

What you call a good day is not what I call a good day. Geshe-la, do you have to use the word didn't? Or you can say doesn't?

You said it didn't have to be the word, the name that I call. Didn't you say doesn't?

[Speaker 2]
Same thing.

[Speaker 1]
In English, yeah. Okay. SKYE BAR SKYE MED Now, you can call it two things.

You can call it watermelon juice, or you can call it red thing, or thing that ended yesterday. You see? SKYE BAR means future.

And LO means essence, the basic thing. Basic thing, watermelon juice. Features, redness, wetness, starting, stopping.

These are qualities. Thing and qualities.

[Speaker 2]
And that RA is also as?

[Speaker 1]
No, it's not.

[Speaker 2]
Oh, that's SKYE BAR.

[Speaker 1]
Yeah, they've made a noun by adding a RA, unfortunately. And SKYE BAR has many meanings, and you've got to make sure you've got the right one. When it comes next to basic thing, it's probably features.

Okay. Okay, got it? Now, this has to be without the S.

Somebody tell me why. Because it's not correct. Yeah, it's not correct.

It believes this had to be the thing called watermelon juice. It couldn't have been called coffee. You know?

Whenever they chose the name in English for this thing, shikwa, how do you say juice?

[Speaker 2]
Juice.

[Speaker 1]
Shikwa juice. It could have been called the boom, boom, doo. It doesn't matter.

It doesn't exist self-existently as what we call watermelon juice. Okay, so to think that, that it had to be called watermelon juice, that this is what we had to call watermelon juice, it should be a wrong idea. It shouldn't have an S on it.

I corrected it. I questioned it. And then below, he did use the correct one.

He went back to RTOG somewhere. THOB PA LA SNONG BA'I SNONG BA TZAM NI, RANG GI TSE NAS KYI MA GRUB PA'I GRUB DAG GIS, GRUB DE BAS KYANG GRUB CIG But does it appear to be the thing we had to call watermelon juice? Yeah, to most people.

Can we call this doo-doo? No! They get upset, you know.

Is this a good song? No, it's a bad song. You see what I mean?

All human conflict comes from this. No, this is what we call a bad song. No, this is what we call a good song.

It has to be called a good song. Okay, so, but it appears to the person who likes the song, yeah, this is a good song. It has to be a good song.

Okay, I should play this all day with Ben and Word in the room. They should enjoy it. Because I do.

It's human nature, right? Okay. SNONG BA'I SNONG BA TZAM NI So it appears to, it appears to exist, well, the appearance of it appearing, the fact that it appears, it appears as a thing that had to be called watermelon juice.

The appearance of it appearing. Yeah. But that's really RANG GI TSE BA'I PHYI MA RGYUD PA'I DRONG RTAG That's what it is to exist by definition?

What's DRONG RTAG? So it's a kind of reason. Oh, nice.

Give me the present tense of BTAGF. DRONG RTAG DRONG RTAG is familiar. Yes, DRONG RTAG.

DRONG RTAG means overestimate something. Oh, yeah. How many pages did you finish on your translation?

It must have been 500. That's DRONG RTAG. It's a very, very, very crucial word in my novice school.

It's a very, very crucial word in my novice school. Make it more than it is. Make it more than it is.

The opposite is? KUN DE Make it less than it is. One of the two extremes?

Yeah, those are two extremes. DRONG RTAG, it must be coming from its own side. KUN DE, if it doesn't come from its own side, it cannot exist.

DRONG RTAG, overestimate. KUN DE, underestimate. These are the two extremes.

You might be interested to know, I mean, DRO means the feather that a fletcher puts on an arrow. Okay, when you make an arrow, you put these feathers on the stick, you add them. You make it more than it was.

That's a traditional explanation. It's a weird word. So, even the dodepas, the sutrists, yeah, even the sutrists, the next school down from the Mainoni, even the second school people, they agree that to think that that appearance, that this should have been what we call watermelon juice, they agree that you are gyeong dok in something which actually doesn't have that nature.

It does not have the nature of naturally being what we should call watermelon juice. But it appears that way. And even the sutrists understand that.

Okay, gyeong dok. Now, oh, here's where you use dopa correctly. That dopa, referring back to here.

And we can look at the carvings some day, I don't know. Don't waste your time. It has to be.

dopa de chu she suang de gyu pe dopa de chu she suang And it's a positive for dopa. What's chu she? Chu means mitipa.

Mitipa is not the same or incorrect?

[Speaker 2]
Mistaken.

[Speaker 1]
Chu means mistaken. It may be related to Seiji's text. You have a true core and you have a true core kin.

A machinist. And it means like kind of magic or evil. So true can mean wrong.

[Speaker 2]
Wrong idea.

[Speaker 1]
Elaboration. It means machination. Nasty stuff.

[Speaker 2]
What's the deity in there?

[Speaker 1]
That wrong idea that we just mentioned, which believes that it had to be what we call watermelon juice. So that dopa, this one back here.

[Speaker 2]
Yeah, yeah, but the de is before the true, not the tuk.

[Speaker 1]
Oh, that dopa is a true she.

[Speaker 2]
Okay, thank you.

[Speaker 1]
Can be established as being a true she. de chu pe nangwa de rang gi tsen gyi kyi ma drupa tsam chi kyi dhamme du rang gi tsen gyi kyi ma drupa The fact that the appearance that appears to you is not self-existent. In this school, just that is chi kyi dhamme drum ma yin is not subtle lack of a self.

That's not the subtle lack of a self. Just that much, tsam, the fact that that appearance doesn't exist on its own, that's not subtle lack of self-existence to think. Well, what is?

Oh, na chi she no. Well, what is? What is the subtle lack of a self?

Oh, boy. Oh, sorry, yeah. Incredible misspelling here.

der ni do de pe bak chak tenpa le So he's using this word that I haven't seen in other texts. It's bak chak tenpa. So say bak chak tenpa.

[Speaker 2]
Bak chak tenpa.

[Speaker 1]
Bak chak is the seed, karmic seed in the mind. How does it differ from saban? Yeah, there's big debates about it.

Basically the same thing. The same for nara. In the Mahayana school, it's the same.

That's right. Yeah, basically they're interchangeable. There are some guys who try to differentiate between them.

That's a long story. Anyway, bak chak tenpa. Tenpa means firm.

I don't know why he emphasizes that here, but he repeats it a few times. So the do de pa is the sutra says bak chak tenpa le jungway niki namshe sok The eye consciousness, which comes out of that seed, that strong seed, namshe sok dang shen nang rang gi nang yul nang ma tungwa duk chi The things that appear to the senses? They believe that they are not mistaken towards what appears to them.

When the eye consciousness is blue, it's not mistaken about what appears to it. In the mind only school, it is mistaken because it takes it to be outside. But it's from the seed.

Yeah, but it's an inside image accompanying the mind.

[Speaker 2]
Even the eye consciousness, which is just perceiving blue, is perceiving external light.

[Speaker 1]
It's also making a mistake.

[Speaker 2]
Wow.

[Speaker 1]
That's nasty. But the do de pa sutras say, no, not mistaken. Very nasty lam.

It was not lam, it was lam ma chul. They believe the sutra school, the school below the mind only school, says that when you look at blue and you think it's blue, there's no basic error in your thinking. But the mind only school says there is, because you are watching part of your mind and you think you're watching the outside.

So you have a basic error going on, even with the physical senses. Not with the decision of where it's coming from. Even with the physical senses, you are making a mistake.

Okay.

[Speaker 2]
So that's the trauma?

[Speaker 1]
Sorry?

[Speaker 2]
That's the trauma?

[Speaker 1]
I'm sorry?

[Speaker 2]
Is that the subtle one?

[Speaker 1]
We're not there yet. Even with the physical senses. But it's nam she, it's not gechi.

Sorry?

[Speaker 2]
It's nam she, it's not nigi gechi. So it's still a mental sense. It's an agreement.

Yeah.

[Speaker 1]
wang che de nam la yul suk sok nam mo na khey par gyi thagny kapay dak che rung dzin gyi chukpa nang ching thugpa dupe They believe that to the sense consciousnesses, like the perception of blue, that the objects, or the watermelon color, watermelon juice color, that appears that we call, what we call watermelon juice, as the basis of what we call watermelon juice, shir, it appears to be automatically what we should call watermelon juice, even to the sense consciousnesses.

It appears to be what we should call watermelon juice. Nang ching, nangwa thagyi dupe. And it is.

So not only does it appear that it should have been called watermelon juice, it should have been called watermelon juice. Nangwa thagyi dupe means it exists in the way it seems. It does exist in the same way.

No discrepancy. Sutra school. That's what the do is about, right?

That's what they say. I believe. Yeah, let's keep going and we'll see.

Therefore, look at this. Their drupal way was the drupal cup. So they believe that when you deny that it could be the way it seems, they believe that when you deny that it could be the way it seems, that's chokyidamme.

That's the no-self nature of faith. Joko. That's how they describe it.

Now this drupa, this drupa means to be the way it seems. Here we had seems like it should have been called watermelon juice. No.

With the daily grammar case. Should have been what we called watermelon juice. It seems that way.

And it is the way it seems. This drupa means it is the way it seems. But when you deny that it is the way it seems, that denial is to establish the no-self nature of faith.

Denying the way it seems. Denying that it could be what we call watermelon juice, the way it seems to be what we call watermelon juice, is to identify the lack of self-existence to faith. This must be the monotony, right?

It must be the monotony, but I'm not sure.

[Speaker 2]
Can you clarify the correction to me? Could you highlight what all you are replacing with what's in the... So the repetition of the ka...

[Speaker 1]
Yeah.

[Speaker 2]
There's a repetition of the ka that we didn't see before.

[Speaker 1]
This is what was drupa about.

[Speaker 2]
Okay, thank you.

[Speaker 1]
Isn't that amazing? Yeah, it is. And try to read this.

I mean, it's impossible. The carving's not that bad. I don't know what happened.

I think they didn't use that carving. Maybe you should just type it again. The carving's not that bad.

It's not as bad as whoever typed it.

[Speaker 2]
I think we established last time that you have a different carving, scan of the carving, than we have.

[Speaker 1]
It could have been very, very bad, yeah. I remember it's from Beijing or something. No, I only have one scan.

It's the one you're using. The original was a photocopy from Beijing, like 30 years ago. It was bad.

Okay. And so this book, which is crucial to our monastery, was destroyed completely. The library was bombed.

Every book was bombed. All books were burned. We didn't let other monasteries have copies, because we didn't want them to look at them.

So the karma was that the library was burned.

[Speaker 2]
Okay.

[Speaker 1]
I'm going pretty fast, and you struggle with it.

[Speaker 2]
That's pretty long.

[Speaker 1]
Sometimes when you don't quite get it, you just keep going. And then you go back. Maybe something later we'll clarify what came earlier.

Who's talking? Whose idea is what? We're not clear yet.

DE YANG NA REG PA'I SKABS SKABS means context. Whose school are you in? Which hat are you wearing?

Here, SKABS means whose hat are you wearing. Are we talking from the Mainomi point of view, or are we talking from the Sutras point of view? Okay.

So, in the context of the Mainomi. Now, this is a very famous technical word, which you probably don't know yet. Say, DA JANG GI KYE BU.

NOSH. NOSH. NOSH.

NOSH.

[Speaker 2]
NOSH. NOSH.

[Speaker 1]
What? NOSH. NOSH.

What's NOSH? NOSH. It's a knife.

Okay. So, you don't know that's the word for knife in Russian. So, you're not a DA JANG GI KYE BU.

DA JANG GI KYE BU means a person who knows what that word means.

[Speaker 2]
Okay.

[Speaker 1]
So, DA JANG GI KYE BU is an important word. Because a lot of times, when you're in a DCI talk, and you're telling someone, how do you know this is a pen? They'll say, my mom told me it was a pen.

That's a DA JANG GI KYE BU. My mom told me it was a pen. My mom told me this is what my mom used.

I mean, I trust my mom more than you. That must be what my mom used. Why?

My mom told me that. A person who taught me the word. So, DA means word, term.

JANG means familiar with. Like, practiced with. Familiar with is a term.

So, in Buddhist philosophy, the idea of a person who knows what a word means is important. Were they introduced to this word yet or not in their life? It's called a DA JANG GI KYE BU.

It's an interesting concept. Oh yeah, that's a watermelon juice. Why?

I don't know. Everyone said that when I was a kid. Okay, then you're a DA JANG GI KYE BU.

It could be wrong. Well, DA JANG GI KYE BUS tend to think tiny to sheer and unheated so you can do both. What's that?

Yeah, they tend to believe that it has to be called that. Why? My mom's, come on, my mom called it watermelon juice.

This is not poop. This is not poop. This is not coffee.

This is watermelon juice. Why? Everybody, my mom told me.

That's called DA JANG GI KYE BU. And you'll get it in DCI talks. You'll get it from people.

You'll get stuff like that. Why do you see this as a pen? My mom told me it's a pen.

It's not coming from some seed in my mouth. Everybody calls it a pen. That's THA GNYUD PA'I GYUG SHIR RANG GI TSEN GYI GYUG PA if you want to know the full technical term.

That's terming. THA GNYUD PA'I GYUG SHIR RANG GI TSEN GYI GYUG PA Adding a term because you're familiar with it. is self-existence from the Manoma school.

Say THA GNYUD PA'I GYUG SHIR RANG GI TSEN GYI GYUG PA RANG GI TSEN GYI GYUG PA To be the thing you call, to be the thing you apply the name self-existently. To exist self-existently as what you apply the name to. THA GNYUD PA'I GYUG SHIR RANG GI TSEN GYI GYUG PA It's how it's normally phrased.

That's the GAC CHA. That's the GAC CHA. Again, it's this heart feeling, which is...

Emptiness is emptiness always of heart feelings. This is what I noticed. Why?

My mom said so. This is a good thing. Why?

My country said so. Okay, got it? DA BYANG GI SKYE BU RNGUB PA MTHONG BA'I TSEN Suppose a person who knows the word blue, sees blue.

They're familiar with what blue is. Their mom said this is blue. They believe it.

When they look at blue... Three things are going on and I numbered it for you. Three things are going on.

Some of them are correct, some of them are not correct. So keep that in mind as we go through these three. Number one.

RNGUB PA is appearing to be RNGUB PA.

[Speaker 2]
Blue is looking like blue.

[Speaker 1]
Okay? First one. Blue says, I'm blue.

You're like, okay. Blue is appearing to be blue. To the consciousness of the eye.

[Speaker 2]
It appears to be blue or appears as blue?

[Speaker 1]
You can say as. Same thing in English. Blue is blue.

Appears to be blue. Second. DNGOS PO'I PHYI ROL DON DU SNANG BA That word is going to explain to you.

Yeah. It is appearing to be something outside of Michael. That pink is appearing right now to be something outside of Michael.

It's definitely not in Michael's head. It's appearing to be outside of Michael. So now we've got two things going on.

The pink is appearing as pink. And the pink is appearing as something outside. Third one.

SNGON PO DE NYID GZUGS SOG DE NYID GZUGS KYIS KHYER BA OR ZHES SOGS KYIS THA NA'I GZUGS PA'I GZUGS GZUGS PA'I SNGON PO SNANG BA SNANG TSOS SOGS NYID DOR It appears to be what I call pink. It appears that it should be what I call pink. I'm making assumptions about it.

It appears correct that it should have been called pink and not blue. There's a feeling about it. Is it reasonable I should be pink?

Yes. You're what we should call pink. Got it?

That's also appearing to you. There's a reasonableness that it should be called pink. Is this automatically what we call pink?

Yes. That's also appearing to you. So three things appearing to your mind.

Pinkness is appearing to your mind. Pinkness that's outside of me is appearing to your mind. And pinkness is telling you, I've got to be pink.

Nothing else should be pink. I'm the only pink in this room. There's three things going on.

Some are wrong, some are correct. Got it? Three kinds of appearances talking to you.

I'm pink. I understand. I'm also outside.

I understand. And I'm the only one in this room that should have been called pink.

[Speaker 2]
I can't be anything else.

[Speaker 1]
Okay. Those three things. Let's dissect this wording.

[Speaker 2]
That's what I was going to ask you for.

[Speaker 1]
I knew you were going to ask me. Oh. This color is one kind of visible form.

Oh. Oh. And it has the starting that visible forms exhibit.

Oh, no way. The starting?

[Speaker 2]
Yeah.

[Speaker 1]
Okay.

[Speaker 2]
Okay.

[Speaker 1]
I should have been what's called pink. I understand. And I started as being what's called pink.

And I'm going on as being what's called pink. And I'm also going to end as being what's called pink. Okay.

All those characteristics are also talking to me. Okay. I'm starting.

I know. I'm going down. I know.

I'm going to be gone shortly. I know. I'm sorry.

It's talking to me all of its characteristics also. First of all, I'm what you should call white mountaineer. Okay.

I'm also what's almost gone white mountaineer. Okay. All right.

That's one of my characteristics.

[Speaker 2]
Yeah.

[Speaker 1]
I have short hair and hair is, you know. It's talking to you. Is that what the soak means even though it's after the shake?

[Speaker 2]
Yeah.

[Speaker 1]
Because this soak refers to nepa and jipa. Stopping and staying.

[Speaker 2]
Yeah.

[Speaker 1]
Staying and stopping. Okay. It's talking to you.

I started. It's saying I'm here. It's saying I won't be here tomorrow.

It's talking to me. Is it saying sort of thing?

[Speaker 2]
Yeah. Yeah.

[Speaker 1]
Well, no. It's what I could apply that word into. Oh, excuse me.

Okay. I can say this is the almost ending of the watermelon juice. But here's the real...

Is it confusing that it comes after the O? K-Y-O and then you have a soak? No.

Because it would have been nepa-o-she.

[Speaker 2]
Oh, okay.

[Speaker 1]
Jipa-o-she.

[Speaker 2]
You could have applied any of those three stories to it.

[Speaker 1]
Yeah. Okay. And it would have existed as what you call starting watermelon juice, staying watermelon juice, or finishing watermelon juice, of its own accord.

It would have been the jupa-she that you jupa the tiny. That's why you repeat jupa. It would have been the thing that the term was applied to when you applied the term.

It would have been the thing the term was applied to when you applied the term. So that's why you repeat jupa. Jupa here means dopa.

Apply the term. Okay, got it? Gyur-wey nung-bo-nang-wey nang-tsul-tsum.

There are three different stories appearing to you. Okay? Nang-tsul means way it's appearing.

Tsum means three. It's telling you three stories. Okay?

Somebody tell me the first one.

[Speaker 2]
Starting... Yeah, I know.

[Speaker 1]
Blue is blue. Blue is blue. Blue.

What's the second one? Outside.

[Speaker 2]
Outside. What's the third one?

[Speaker 1]
What's the third one? I should have been pink. And I should have been starting as pink, and staying as pink, and ending as pink.

You got it? Okay? And everybody's seeing those three things.

Every human, every living creature is seeing those three things. Even bugs, according to this school, are believing this is what should have been called the dirt that the worm is eating. Okay?

Whatever they call dirt in worm language.

[Speaker 2]
Whatever. Okay. You sure that's the third one?

[Speaker 1]
Including the first one? Do they build on each other? I mean, the third one seems like...

Probably. In some way. Yeah.

If he wasn't saying pink, he couldn't say, I'm what you should call pink.

[Speaker 2]
Yeah. You mean the third one? The first one?

[Speaker 1]
Saying pink is the first one. It has to be what you call pink is the third one. If we didn't ever call him pink, we couldn't have said he shouldn't be called pink.

Yeah, that's true.

[Speaker 2]
If he doesn't appear as pink.

[Speaker 1]
But the second one is optional, right? He didn't have to say I'm an outside pig. Or not.

Okay, here we go.

[Speaker 2]
The first one is it appears to be that way. Are they in order?

[Speaker 1]
You guys debate that in the big round. I'm just a teacher. That's a guess you need to do into the phone.

I'm just teaching a book. You debate it, man. Okay.

DE RGYUD SEMS NI Please read. It gives me time to figure it out. Dude, I made this note, okay?

Oh, it's that? I think that's what he's talking about.

[Speaker 2]
About the memory thing?

[Speaker 1]
What color was the stuff in the jar?

[Speaker 2]
Pink. Yeah.

[Speaker 1]
If you can remember pink, you must have had a sense perception. That's all. This is an old mind only school thing.

At the moment that you have the sense perception, maybe you don't know you're having the sense perception, but you must have had the sense perception because you can remember it later. And if you hadn't had the sense perception, you couldn't have remembered it later, so you must have had it. Right.

[Speaker 2]
Okay.

[Speaker 1]
So maybe the sense perception doesn't talk much, but it is being aware because you can remember it later. Something must have happened. Maybe that's the only way we know that we saw things, is we remember.

That the mind knows. I was in a room with a pink liquid. You know, at the moment, you're not thinking it's a pink liquid because that's not a mental consciousness.

I'm sorry. It's like a physical base consciousness. We're out of time.

Yeah. So yeah, we'll have to cover this later. Word says we're out of time.

I don't know. We're out of time. Whatever.

I'll just do it quickly, but we'll do it again next time. DE RGYUD TZEN NI Why? What's the reason?

What's the last thing he said? There are three. So DE RGYUD TZEN NI Why?

MI PHYI LA This is a terrible mistake. This is Adam's dopa. Okay?

Adam must have left his dopa here. Right. The opposite of all of his non-sense consciousness.

No, I was just... Talk about a headache trying to read this thing. DE RGYUD TZEN NI MI PHYI LA SNGON PO TSUL JI LTAR NANG BA NA The way in which blue appeared to the visual consciousness, the way in which blue appeared to the visual consciousness, that appearance we can remember later.

GEM PA'I YUL means it can be the object of memory. That same thing, DE NYID DU BYAS NAS, can function as an object of memory. And DE LA GZHAN And then we...

Attach? Yeah, we believe. We believe it.

It's the way it looks. We think about it later and we believe it. GZHAN means seeing.

Hold on. Yeah, there's a difference between MI RGYUD and GZHAN RGYUD. Right.

Object of memory. Other object. MI RGYUD means what you're focused on.

GZHAN RGYUD means what you think you see. They're both objects. This should have been called coffee.

That's a... GZHAN RGYUD Coffee cup is... MI RGYUD MI RGYUD I look at the coffee cup, MI RGYUD.

I focus on the coffee cup. And then what appears to me is that it should have been called coffee. That's a GZHAN RGYUD.

That's called a GZHAN RGYUD. And there's a bunch. K.R.J.'s really good at it. GZHAN RGYUD How do you feel about it? What's the object you feel about? Like that.

Many ways in which things appear. GZHAN MA BDE NYID RNGON PO BDE NYID RNGON PO SKYE BA This is blue. This is the starting of the blue.

You use terms. You apply terms. That kind of idea comes up to the perception of blue.

RANG THOB KYIS means on its own. Later he'll use other language, which is called RANG GI SNANG KYIS. It'll just do it on its own.

SNANG, SNANG. It'll just come up on its own. When you think about the watermelon, you see, you still get that feeling.

It should have been what we call watermelon. When you think about it later, you still get that feeling. Okay?

And go back there. It's not easy, but it's, you can sense there's something important here about human conflict. There's something important here about how we make assumptions.

This is good music. This is good music. So to deny it is progress, and it may not be the ultimate implement, but to deny it is progress.

If you get to the middle way, it's close to emptiness, you still become a better person. RANG THOB KYIS KULT. Yes, and that's why Buddha taught it.

Okay? We'll come back to that sentence. I'm sorry, you just got a hard text.

You pulled a hard one. He's kind of over the top. I don't know, I can't remember Choney Lama writing like this.

He's all fired up. Yeah, I think he had some, I think his mare's milk went sour or something. I think that's what it is.

[Speaker 2]
Yak milk? He's drinking yak milk.

[Speaker 1]
They drink this stuff in, we couldn't get into the Mongolian library. We had this lady with us, Elizabeth, and we couldn't get in the library. They wouldn't agree to the contract.

Then she went in there with some mare's milk, and she dressed really nice, and then when she came out, she said, it's done. It's hilarious. The good stuff.

It's like mare's milk. It's just milk, like fresh. No, it's fermented.

[Speaker 2]
It's not fresh at all. It's fermented milk.

[Speaker 1]
It's rotten, and it gets you drunk. It's what they drink for whiskey. They take horse milk, and they let it flow.

[Speaker 2]
Mongolian like it, right?

[Speaker 1]
Yeah, it's called kumis.

[Speaker 2]
Kumis, kumis, kumis.

[Speaker 1]
Yeah.

[Speaker 2]
Oh, that's the same stuff.

[Speaker 1]
It's good for negotiations.

[Speaker 2]
I like that. That's actually good.

[Speaker 1]
In St. Petersburg, I used vodka and Marlboro. That's how we got into that library. Here's a card with cigarettes.

I didn't take any of my cigarettes. ♪♪♪ ♪♪♪