Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 28

[Speaker 1]
RINPOCHE LESHIN DU MING TSE WU BA RGYI DANG YIN PHAN PA SHOK YIDAM GURU RATNA MANDALA KAM NIRYATAYAMI PHYO DAM SOG KYI CHOG NAM LA BYAM CHUG PAR DU DRAG NI THYAG SU CHI DRAG KYI CHEN YIN GYI PASE NAM KYI DRO LA PHEN CHE SANG NYE DRUG PA SHOK PHYO DAM SOG KYI CHOG NAM LA BYAM CHUG PAR DU DRAG NI THYAG SU CHI DRAG KYI CHEN YIN GYI PASE NAM KYI DRO LA PHEN CHE SANG NYE DRUG PA SHOK PHYO DAM SOG KYI CHOG NAM LA BYAM CHUG PAR DU DRAG NI THYAG SU CHI DRAG KYI CHEN YIN GYI PASE NAM KYI DRO LA PHEN CHE SANG NYE DRUG PA SHOK Smoky Doki

[Speaker 2]
So, remember, many moons ago, no, not moons, suns, many suns ago, we're talking still about denying the existence of outer objects. And we're continuing on with how different schools take outer objects to be.

So, do you remember, the Sutras disagree with the detailist's position on outer objects. What is their primary objection? Sutras?

Yeah. With the detailist's position.

[Speaker 1]
They agree that the stuff is at a distance, but they believe that the eye contacts, the distance object directly. So, they disagree with the medium, the idea that there's some medium that must go between the object and the eye.

[Speaker 2]
Now, that was before. We're on to a different sort of disagreement now.

[Speaker 1]
Yeah, the last thing.

[Speaker 2]
Yeah, there's something to do with outside, right? Only a partlessness thing.

[Speaker 1]
That was the last thing. They say that they're not partless.

[Speaker 2]
Yeah.

[Speaker 1]
Who says? The Sutras say that it's not partless.

[Speaker 2]
No, their primary objection is that the human sense consciousness cannot perceive an atom. So, it has to be clumps of atoms.

[Speaker 1]
Our retreat center is surrounded by a big cowboy family, and it's been there for a hundred years, and they're called the clumps.

[Speaker 2]
With a K. They also believe in this theory.

[Speaker 1]
They're such a clump theory.

[Speaker 2]
You can't see the individual clumps. You can only see the clumps. So, do the consequentialists accept or deny outer objects?

Accept.

[Speaker 1]
What's consequentialist in Sanskrit? What's it in Sanskrit? Prasangika.

[Speaker 2]
Prasangika.

[Speaker 1]
Do they accept or deny outer objects?

[Speaker 2]
They accept. Okay. No.

It's yes. They both accept and deny.

[Speaker 1]
Ah, trick question.

[Speaker 2]
Trick question. They deny that outer objects exist in the way that the detailists and the sutras tell them, but they deny that outer objects don't exist in the way that the mentalists say they don't exist. Whoa.

Don't exist.

[Speaker 1]
Mentalists. What the heck?

[Speaker 2]
Yeah. Sorry, guys. It's there.

[Speaker 1]
We didn't do too well on your exam.

[Speaker 2]
That's why we object, because it's there.

[Speaker 1]
You got vocabulary? Did you do vocabulary once?

[Speaker 2]
Not yet.

[Speaker 1]
Oh, sorry.

[Speaker 2]
Question number three. How do mentalists and independent groups both lean toward mind-blowing mind-blowing?

[Speaker 1]
Say it in Sanskrit for Marose. The names of the groups.

[Speaker 2]
Oh. Samsong. No, that's Tibetan.

[Speaker 1]
Chittamatra.

[Speaker 2]
Chittamatra and Swatantrika.

[Speaker 1]
Swatantrika.

[Speaker 2]
Yeah, Swatantrika. So how do they explain why it is that objects of perception appear to exist apart from us?

[Speaker 1]
Why do physical objects appear to exist at a distance? I'm pointing to these two groups.

[Speaker 2]
Not the how. Not the mechanism. But why?

How do they explain why? I don't think it's them. I think it's actually the lower school's explanation.

[Speaker 1]
The one that we're thinking of. That you have the karma to see it less well. No, it's not.

Okay. That's not what she's doing.

[Speaker 2]
Well, sort of. It is. It is.

I'm sorry. It is.

[Speaker 1]
That's what I was thinking, actually. I was going to make him think of it. The habit.

Yeah, no. It's lunjuki bakchak. Lunjuki bakchak.

Which is what?

[Speaker 2]
Because you have the habit of saying it over time.

[Speaker 1]
You use that language. The mind only school says you've used that language for countless lifetimes. It's in you.

[Speaker 2]
Okay. I suppose there's no English equivalent to dino.

[Speaker 1]
Discrepancy. You know, if I was going to do it, I would say, what's the insufficient translation?

[Speaker 2]
Duality.

[Speaker 1]
Yeah, don't call it duality.

[Speaker 2]
Here's the question.

[Speaker 1]
So, what are we going to call it?

[Speaker 2]
Discrepancy.

[Speaker 1]
Discrepancy. Between what and what?

[Speaker 2]
Between what it says and what it is. What's real.

[Speaker 1]
When something looks. Yeah, what appears and the way it is. So don't call this duality.

It's a bad translation. It's a lazy translation. Okay.

[Speaker 2]
Coming from its side. See things coming from its side.

[Speaker 1]
See things as coming from their own side. Which is a synonym for? They didn't see emptiness.

[Speaker 2]
Pratajjana?

[Speaker 1]
Pratajjana. Oh, I knew you were going to do that. What's the Sanskrit for that?

Mr. Dictionary, what's the Sanskrit for that?

[Speaker 2]
Abhi.

[Speaker 1]
Yeah, Abhi we know. Actually, I looked this up before, and it said Abhinavesha. And then I put it into the delta.

No, why? Really? Abhinivesha?

No.

[Speaker 2]
Abhinavesha. Yeah.

[Speaker 1]
Yeah? Okay. What's it mean?

[Speaker 2]
Deep seated. Deep seated words?

[Speaker 1]
By the way, it's also the word for poetry.

[Speaker 2]
Oh, yeah. That's right. Yeah, yeah.

[Speaker 1]
Poeticism is talked about. Abhi la apa? Abhi.

Abhi la. Abhi vadati? Abhi vadati.

[Speaker 2]
Abhi vadati. Yeah.

[Speaker 1]
That sounds better. Abhi vadati.

[Speaker 2]
Yeah. So is it true?

[Speaker 1]
That's it. Okay.

[Speaker 2]
Thank you very much for that.

[Speaker 1]
But in the Mind Only school, expression means deep seated seeds. Deep seated seeds from billions of years of saying it's out there. And then it affects your awareness, your perceptions.

Because you've said it so long.

[Speaker 2]
So it's the same idea as practice.

[Speaker 1]
And if you're teaching DCI or something like that, from there you should go to the fact that language is insufficient. Modern, all human languages are wrong. And they support you thinking the wrong way.

The use of the pronoun I, or me, or mine, these are destructive. Every time you use the word I, it's hurting you. And that's kind of profound.

Geshe-la, maybe that's a clue for our Judy Maple Bobchuck. Judy. The index person.

Maybe. Where did you see that?

[Speaker 2]
It's a disaccompanied, calling it difficult text. That's where we stopped when we went to the main source.

[Speaker 1]
Judy Maple Bobchuck?

[Speaker 2]
Yeah, we couldn't figure it out.

[Speaker 1]
Where did we? Oh, yeah. Oh, I see what you mean.

It could be. Yeah, it could be. But every time you use the word I, or me, you are planting seeds to suffer.

It's kind of hopeless. Alright, you ready? Oh, I got to go back.

They're trying to sell you movies. Don't look.

[Speaker 2]
Don't look.

[Speaker 1]
Oh, hi, I need that one.

[Speaker 2]
That was kind of cool.

[Speaker 1]
Okay, Adam, you got the plane. Utpala's driving. Something like that.

[Speaker 2]
Shenyang. She wrote, didn't make it today. Nguyen Sim Wangpo.

Nguyen Sum Nam Nguyen Po. Gyang Je Tu. Je Tu.

Nangwa. Dharma. Upeji.

[Speaker 1]
Nice. This exercise of correcting people's pronunciations is going to get boring. Because no one makes any mistakes anymore.

We'll have to do it in Uddu. The key here is nangwa dharmadruk. Okay?

Nangwa dharmadruk means what? It's madruk. Yeah, it doesn't exist the way it appears to.

Okay? So that's all. If you understand that part, you're okay with this sentence.

Okay? So go there. Your mind should go there.

It's not the way it seems. In normal English, it's not the way it seems. It looks like he doesn't like you, but it's not the way it seems.

He's just trying to help you. Nangwa dharmadruk. Okay?

What's nangwa dharmadruk? Gyang Che. Gyang Che du.

Things appear to exist at a distance. But that's not the way it is. Gyang Che du nangwa.

It looks like there's a distance. Dharmadruk. But it's not that way.

Who's school?

[Speaker 2]
Who?

[Speaker 1]
Who said nangwa dharmadruk? Gyang Che. Who said they don't exist the way they seem to out there at a distance?

Yeah, it's mainly mind only. They're criticizing the idea that it's out there. They say it looks like that, but it's not that way.

[Speaker 2]
Who does it ...

[Speaker 1]
To whom does it appear to be at a distance? No, I mean ... Lumbu ...

Munzin Wangpo. Munzin Wangpo. To the optic nerve.

Okay. It could be Munzin Wangpo, Munzin Sema, I don't know. Yeah, but what it means is, it's back to the idea of his text, is that your equipment is broken.

Your equipment is lying to you. What's the classic example? Gyang Che.

There's a piece of ... There's a piece of hair on a sink or something. It looks like the sink is cracked.

There's a hair on the sink, but it looks like the sink is cracked. But there's something wrong with your equipment. Your equipment's broken.

That's his text. That's the Wheel of Life text. Your equipment is broken because of millions of years of ...

So it's not an opinion, and it's not an interpretation. Your equipment is ... The telescope has a crack in it.

You can never see it properly. Okay. And that proves that Chirobdur ...

Yeah, there cannot be outer objects, because the appearance of things as existing at a distance is not correct. Madhu. Okay, got it?

And what does it appear to, to be far away to you? It doesn't even say consciousness.

[Speaker 2]
It's a ...

[Speaker 1]
Your eyeball is defective. Okay, that's the point, I think. I think that's where he's going.

[Speaker 2]
So by thinking about it, by thinking about it in a certain way, we're affecting the sense power. Yeah, yeah, yeah.

[Speaker 1]
Luangjukyi, Bakhchand. From Abhiramanti, from mis-talking about it for many lifetimes, we broke our eye. We made a crack on our eye, and we think everything has hairs on it.

No, it never was not broken. According to mind-only school. Okay, go ahead.

Now he's going to nail it down. Dartha?

[Speaker 2]
Dartha?

[Speaker 1]
The difficult part here is ngu ne tsulte. Okay, get that, and you got the whole thing. ngu ne tsulte.

yul kyi ngu ne tsulte. What's ngu? We talked about it.

The face, or the front. This is the ngu of the TV camera. It seems like the cop is sending images to the eye, which is what science thinks also.

It seems like it is tsul, incoming, te. It is directing. It's a difficult word, tsulte.

It looks like yul kyi ngu ne, from the object's side, things are being presented to you. That's the crux of this argument. yul kyi ngu ne tsulte.

Say yul. yul kyi ngu ne tsulte. Okay, good.

ne sharwa mayin. But that's not the way it is. It looks like that's what it appears to me.

sharwa mayin. But it's not. kyi rather, rather.

kyi. And there's more, usually it needs a word before it, which is mental. That's why I had a problem with Rick Moore, in your text.

shen ngo la. shen ngo la means what? Yeah, to the face of the consciousness.

To the consciousness. shen ngo. bar chak gi wang gi.

[Speaker 2]
The seeds of the sense power.

[Speaker 1]
Yeah. It's presenting itself to the mind only because of past seeds. It's not that there's something out there to a distance.

And that's sending you images of itself. It's all in your mind. shen ngo.

To the mind, the seeds are just, the seeds are opening where? In the alaya vijnana. And it's sending, it's sending you pictures.

It's not that pictures are coming from the outside.

[Speaker 2]
It's interesting that it's by the power of instead of from. When he talks about the face of the object, it's coming from it. But when he talks about the bar chak, it's coming through it, or by means of it, or by its power.

[Speaker 1]
Yeah. So yeah, you don't have to say power here, okay?

[Speaker 2]
It's because of.

[Speaker 1]
It's just because of. It's just an adverb. Okay, don't go to power.

You don't need to go to power. Okay. Okay, go.

Adam's got the plane. Be merciless.

[Speaker 2]
He He Day Day Day Day Day Day Day Day Day Day Day Push Push Push Push Push Okay, Khyentse Yul Kyi, I like your translation of rang da, it's a noun, it's a noun, what do you call it?

[Speaker 1]
Yeah, you can say replica, a copy of itself, rang da, a likeness of itself, a likeness of itself. So don't, this is very difficult because da is usually similar too, it doesn't mean none, it's a noun here. A likeness of itself, namba, that kind of likeness, sutte le, yeah, if it were the case that the cup was sending me images of itself to my eyeball, okay, shawayina, okay, kapathasunga rupa, in, what do you call it, hypothetical case.

If it were true that it was sending pictures to me, then there'd be problems. We're going to get into the problems, okay? Who's giving problems?

Who's stating problems?

[Speaker 2]
Come on.

[Speaker 1]
Yeah, Maitreya school is criticizing some lower schools that say the thing is sending pictures to you. So they're both wrong, okay, be careful. In this argument, both guys are wrong.

We're hearing a stupid guy argue with a more stupid guy. Okay, I mean, okay, got it? Yeah, okay, kepa chigi sukla, so if, stop that John.

Kepa chigi sukla, okay, so suppose if your idea was true and the cup is sending me message, then let's take a person in this room, okay, kepa chigi suk, let's take their physical form, okay? Then I looked up, I made a note to myself, because drang nen is difficult here, it's drawo dang nyenpo, it's an abbreviation, and friend and enemy, drawo dang nyenpo, okay? Then when they look at the person, okay, one person, and there's two other people, one doesn't like them, one does not like them, and they're both looking at Nick.

So let's say there's somebody who likes Nick and somebody who doesn't like Nick, they're both looking at Nick, okay? depay tse, when they look at him, the tse here is when, right? kye bu de su yidu miyong nyi kyi dang ni, Then inside of Nick must be two versions of Nick, an unpleasant one and a pleasant one, okay?

So inside of Nick there must be physical aspects that are unattractive and physical aspects that are attractive, both in the same Nick at the same time, in the same outline. In the same one outline, there should be two messages in him, one that's saying, I'm not attractive, same outline, and one is saying, I am attractive. Why do you think my part is physical?

suk, okay? depay tse, kye bu de su yidu miyong nyi dang ni, as we said, it had three meanings, mahatma, atma, atman. What's the three meanings of dang ni?

[Speaker 2]
Essence?

[Speaker 1]
It's nature? That's only dang ni, chenpo. So, itself, in itself.

You could say itself, dang ni, or you could say a combination of two things, right? So dang ni can mean a combination of multiple things. Sometimes dang ni is used to indicate, I'm talking about two qualities and one thing has both.

Dang ni, it's a combination of two things. And then dang ni, chenpo, easy.

[Speaker 2]
Mahatma.

[Speaker 1]
Yeah, it can mean mahatma, okay? So, which one is it here? Combination of two things.

Yeah, so inside a nig, there must be attractive and unattractive. In his outline, okay, in a single outline, there must be pre, he must come pre from the factory, pre-made from the factory. There's an attractive part and there's an unattractive part.

That's usually the one we knew. Say again? Yi du-ong and yi du-mi-ong.

So the yi du distributes. Yi du-ong, yi du-mi-ong. Attractive and unattractive.

So he just said one yi du.

[Speaker 2]
Where's the outline?

[Speaker 1]
Su. What I'm trying to say is, it's not, what I'm trying to say is that a neutral part of him, just his outline, must have inherently within it attractive and unattractive versions. Just in his outline.

I'm not saying how he acts or nothing. I'm saying in the inches, there must be pre-set in the factory an unattractive nig and an attractive nig. Because it has to sound ridiculous.

You see, it has to be, from a neutral outline, there is built in an attractive nig and an unattractive nig. Why? Because when two people look at him, they feel different.

They feel different. If it's not coming from their minds, if it's coming from his side, then it must be that they are built into him. And it's not an opinion of the person looking.

It's not in the eye of the beholder. Okay, in English that's a great mind-only expression. It depends on who's looking.

It's not. In their school, in the lower school, it really is coming from him. It's not my opinion.

And if there's two different people looking at the same guy and one likes what they see and one doesn't like what they see, that means if the lower school's right, there must be two appearances built into one outline. Always, okay? Got it?

The yinpa ta, it's supposed to sound ridiculous. This many inches high, this many inches wide, is automatically attractive and unattractive at the same time. Why?

Because it's coming from him. Okay, got it? They'd say, ,GZHAN PA NYID LA YID BLO MI YONG GI RNAM PA NYID ZHA BA GANG ZHIG, Because first of all, two different appearances are coming out, one to the enemy, one to the friend.

And, ,YOD RANG NAS TSUL KHRAB PA'I RNAM PA YIN PA'I PHYIR, And they are being sent out from the side of the object. Right? They're not the bhakchak of the mind.

They're not the vasana in the mind. Okay? Got it?

,BDAG PHYI MA SKAD, Thanks, that was interesting. You know, you agreed to the former, okay? You agreed to the latter reason.

If he split the reason, it's sending you things from its own side, right? ,BDAG PHYI MA, means latter part of the split reason. After the GANG ZHIG.

After the GANG ZHIG. You're the one who said it was sending pictures to the eye. You're the one who said that, okay?

,DOD MI NUS SO, And you can't agree that built into him is these two images. You can't agree. ,DOD MI NUS SO, Then he goes to...

Oh boy. By the way, eventually he's going to go to Pramana Varkika to prove his idea, okay? Which says that...

Anyway, we'll get there. Now here's a nasty one. And a long one.

Let's cut it to make it more digestible. Okay. Okay.

That's all we can do. Okay, go. Who's got the plane?

Phil, you got the plane?

[Speaker 2]
I got it. Zheng Yang. ,DRE'I CHOG PHAN MO ZHES PA'I, ,THAMS SGRUB PA'ANG DEG PA'I, ,DRAN GNYEN BAR MA GSUM GYIS TSOS PA'I, Okay.

[Speaker 1]
So, ,DRE'I CHOG PHAN MO ZHES PA'I, You know what ? Gyintso means, I beat him. I beat him, He lost, I won.

I beat him. ,GNIS PAR MI ZHIG So this one's like, when you hear, he lost the war or he lost the game. He lost.

,THAMS SGRUB PA'I When somebody comes in the room and says he lost the game, or he lost the war. DRA GNYEN PAR GSUM THUB PA'I TSE And there's three people in the room. Where are we going?

Can you guess yet? The glass of water. This is going to be the source of the famous glass of water.

Okay? We are headed towards the glass of water. We're not there yet.

So, there's three people sitting in the scriptorium.

[Speaker 2]
One person... Hello?

[Speaker 1]
I can't yell that loud. Okay, there's three people sitting in the scriptorium. One person comes in and says, they lost.

Stanley lost. He lost the game, or he lost the war. There's three people sitting in the room.

They are DRA GNYEN and PAR. One's an enemy. One doesn't like Stanley.

One likes Stanley. And one's PAR. Yeah, one doesn't know who Stanley is.

Okay? And they hear somebody come in the room. I don't know, Ben or Ami came in the room and said, Stanley lost.

Okay? Then, go ahead. I'm sorry.

[Speaker 2]
I was looking where the cursor was. Sorry.

[Speaker 1]
YIN PAR THAL So you're telling me that what Ben Gomi says when he comes in is both pleasant, is nice, not nice, and neutral? It has three aspects. When he walks in the room and he says, Stanley lost.

Then those sounds, inside the sounds, there must be attractive, unattractive, and I don't care. Okay, got it? In the sounds.

Because they're coming this way. This is anyone who doesn't agree with us, who? Mind only, guys.

They got to be believing this. Someone walks in, they say three words, and the three words have three meanings already. At the same time.

GNYIS KHA GSUM KHA At the same time. Okay, go.

[Speaker 2]
ZAS TE GSUM GZHAG LA DAM DE'I DMIN DU DAM TE I thought that was because the second letter would be similar. No, the first column doesn't exist.

[Speaker 1]
Yeah, you can't touch the first column.

[Speaker 2]
DAM TE DUS MIN DU DUS MIN DU BAR MA GSUM MA MYAN DU MYAN BAR MA sum gyi nampa so-so sharwa kang shik dang tar sharwa de nang gi loy wang gi shakpa ma yinpar yul gyi rang ngu ne sur tepe nampa yinpe jik Okay, good.

[Speaker 1]
de tse sum gu la... The only word you got to remember here is tam. Tam means talk.

[Speaker 2]
Talk, okay.

[Speaker 1]
Sai? Right here. It means talk.

What people talking. Okay, tam. Yeah, tam.

Oftentimes it refers to rumors. Tam drog tam. Okay, de tse de sum gu la tam de dun mi duk par ma sum mam.

So to those three people sitting there, enemy, friend, and person who doesn't know them, dun mi duk par ma sum mam. It appears, the talk, Stanley lost, appears to them as something desirable, something undesirable, or something in between. Which is to say, sweet, not sweet, or something in between.

That's all, he's just glossing it. The mom is just, which is to say, or you can say, desirable means sweet. Sweet means it sounds good to me.

Stanley lost. Sounds good. Okay, sum gu nampa shosar sharwa.

So there must be three aspects of vangami, words, that are appearing separately to those three people. This is the glass of water thing. And the school was saying, the glass, the site, we planted a tree yesterday, me and Vy.

It's heavy. And we were planting it in the backyard. And you can see it out the kitchen window.

So she went in the kitchen to look out the window. And she's like, turn it this way. And I'm like, pffft.

And then I turn it, and she's like, nah. Turn it back the other way. So the tree was showing different aspects, right?

So they believed that, this school. Like the glass of water. There's a deva and a...

a preta. A deva, a preta, and a human are sitting around a round table. And the water is giving three different aspects.

To one it looks like pas. To one it looks like a mrta. And then to one it looks like water.

But it's like that. If you rotated it, there's different sides that are appearing different ways. Wang gi shapa mayin bar.

So it's loy wang gi shapa mayin bar. It's not... How Ben's words are sweet or not sweet is not coming from the three people sitting there.

It's coming from Ben. He says, Stanley, and already it sounds sweet, unsweet, and medium. Inside his words, inside his throat, it's sweet, unsweet, and in between.

According to you, two lower schools, dun mawa. What's dun mawa? Chudu dun du mawa.

Yeah, you outer object acceptors. According to you, then it's coming from Ben's words and not from the minds, not from the seeds in the minds of the three people sitting there, which is so much more reasonable. They make good karma.

They make bad karma. They make neutral karma. Then their alaya vijnana has these three kinds of vasanas on it.

And when they open, they each feel differently. Isn't that more reasonable? This is our mind-only argument.

Okay, God? Mayin bar. Without existing just due to the inner state of your mind, they exist from their own side.

Tau. Tau. That's what you guys think.

This last part is a criticism. They say, why do you say that? Because according to you, it's coming from Ben.

It's all coming from Ben. Sur. Rang mun ne.

From Ben's side. Sur. It's coming towards us.

From Ben. According to you. Got it?

You okay? You lost? You sleepy?

A little bit. Both. Okay.

Tak chi ma kye. Tak chi ma kye. Yeah, that's what you said.

You said it's all coming from the object. Don't tell me this is not a problem. It is a problem.

If you're right, then it is a problem. Okay. Now, go.

[Speaker 2]
It's like it says, I'm a monk.

[Speaker 1]
Rang lu wu.

[Speaker 2]
Miss Jun Wu.

[Speaker 1]
Yeah, I translated it just for myself. It is an entity of perception, and not what it is to its own essence. For then it would have to be a combination of the many.

This dak is dak nyi. It's not self-existent. It's not all that.

It's just dak nyi. Combination of many things. Meaning Ben's one utterance should have within it, from the factory, sweetness, not sweetness.

So this is a famous rang lu wu mayin. Okay, nge pay dak nyi. It's an entity of perception.

Entity dak nyi. So this first dak nyi and the second dak are two different daks. The first one is entity.

The second one is combination. Okay. So you can chew on that.

I got the whole thing for you here.

[Speaker 2]
Thank you.

[Speaker 1]
Here's the original from the Pramanavarttika. Okay. And it's interesting, the carving we have has a mistake for the nge pa.

It says shepa. Which kind of is more convenient. Because then it would mean it's all your mind.

It's an entity in your mind. But Geshe Wangchuk confirms nge. So our author put nge.

And it'd be interesting to look at. But you probably have to go look at the carving in the dergay tengyur. You have to confirm this word.

If it's shepa, and then you have to go find the Sanskrit. You see? Does it say manas or something like that?

Or does it have a word for perception? Like garcha something. Okay.

So you need Nirosh for this. And I believe there does exist Sanskrit for the Pramanavarttika. So you're going to have to go find this verse.

Because this is where you need the Sanskrit. This is where you need him. Okay.

You checked it? No, I mean in the original? Sanskrit?

No, I mean from Pramanavarttika. Yeah, you got to go look at Pramanavarttika. Yeah, and then you have to find out what line it is.

Good luck. But I underlined it for you to make it easier for you. So the debate is about this word.

This is from the tengyur. It says shepa. It's hard to believe someone could mistake a shafang.

Or I think we're just about out of time. So what I'm saying is it's possible. It's possible that the tengyur is correct.

And everybody else is wrong. Okay. It's maybe just been quoted wrong forever.

Or maybe ngepa and shepa are not so different to perceive. Okay. Okay.

And there's Geshe Wangchuk's extended commentary. He gives beautiful commentaries. There's the root text.

I put the root text in. I mean in his book. I was the one who had to do the root text.

And here's the spread out. Okay, the root text spread out. And he repeats ngepa twice.

And the gyun means there would be the gyun that it would have to be that way. Because Dharmakirti just says dak gyun chir, self-mistake. Because it's code.

It's all in code. There would be the problem that it would have to be that Ben's talk was a combination of many different feelings in the talk. We do have it, right?

Yeah. So you just got to find the line. Yeah, we have the Sanskrit.

That's a good homework. Look at his commentary. It's huge.

I'm not going to go through it. I mean what you want is to get Marish to input it so that we can search it using our best guesses of the Sanskrit until we hit what we like. Yeah, you can do that.

You input this already. Yeah, so just go do it. Can we keep it?

[Speaker 2]
Sanskrit, my strong suit.

[Speaker 1]
Yeah, yeah. How much time we have? Two minutes.

Okay. Now we're going to have another argument for the same point. The mind-only school is going to repeat their argument.

But this time they're going to use tektu. Mahayana Sangraha. They're going to use Mahayana Sangraha, written by Master Sangraha, which is a pretty serious mind-only possibility.

Okay.

[Speaker 2]
Yeah, Sangraha.

[Speaker 1]
And here's the quotation that our author has chosen from that book. And that's another thing it'd be nice to have from Miroj. Okay.

Chancellor Ida, Tundra, me, people, ha, ji tar rik rik. Why do they repeat rik rik? According to their respective being type.

Rik rik. So when you repeat it, it means according to their respective being, sentient being type. ngu chik.

They look at a single thing. And yi ni ta de. And they see different things, but because their mind state is different.

Not because the object is different. yun ma dupa dupe yin. It doesn't exist that way.

As a single thing. Okay. All right.

Now we got to go back to... He's going to present it, but that's his rikpe dupe. Sorry, lung gi dupe.

That's his scriptural reference, is the Mahayana Sangraha. Okay? Good.

What's the date again?

[Speaker 2]
26th.

[Speaker 1]
So it's kind of exciting that her book is going to lead us to the glass of water.

[Speaker 2]
Cool.

[Speaker 1]
But that glass of water appears in lower middle way. Yeah, yeah, Chandrakirti, not Dharmakirti. So, higher middle way.

But here you got mind only using the same quotation. Okay. Yeah, and by the way, where they go next is to Tsongkapa who says, you can't really understand the way things are if you don't understand the mind only presentation.

If you want to be a prasangika, you got to understand the mind only presentation. Yeah, he's all sleepy. You should have a mask that's all like it.

Are we out? Yeah. SANGS RGYAS SHING DRUG NID DE YUG BAR GYI DRO KUN NAM DAG SHING LA THUG PAR SHOG YIDAM GURU RANG NAMAN DAG NIR YAT THA YANG MI GYI WA DING KHO BO KUN SEM NAM YESHE TSOG TSOG SHING SEM NAM YESHE ME CHUNG WE DAG PAR KUN NYID DOG PAR SHOG Shmoopy dokey.

Okay, cool. Yeah, it's cool where your text is going. It's very cool.

Why are these people sending me messages? It's a short break, guys. Be careful when you go outside, please.

I mean, quiet, but careful. Also be careful with... Yeah, King says it's loud.

I think it's the walking.

[Speaker 2]
For some reason I was like, we're trying.