Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 29

[Speaker 2]
So, remember, we're still talking about how other objects exist from the different philosophical dispositions, and we've left in the middle of a debate between Meindel and the lower school.

[Speaker 1]
So in this debate, Meindel gives a split reason, pointing out what problems exist with the idea that an outer object is sending out replicas of itself, and that's how you perceive things. And this reason, this split reason, has something to do with an enemy in the ground. Does anyone remember what the two reasons are?

[Speaker 2]
Yeah.

[Speaker 1]
Because if you were to walk one on one, if you were to walk into a room and someone just won some money?

[Speaker 2]
No, no, no.

[Speaker 1]
That's the second.

[Speaker 2]
That's farther on in the debate. This is earlier on in the debate. Okay.

[Speaker 1]
Oh. What's up? Oh, there's an oh from Taiwan.

Here's the beginning of it, in fact. That's all I was about to say. Oh yeah, that's right.

He lost. He fell. This is the next part.

[Speaker 2]
This is what I was about to say. This is before that.

[Speaker 1]
It would appear, how could things appear? If outer things exist by sending replicas of themselves to your eyes, then one person should always be sending out two replicas at the same time, because they are seen differently by two different people. One is their friend, one is their enemy.

Okay? And it's coming from the side view of it. So at any given time, a single object should be sending out nice images of itself, ugly images of itself, ugly half-nice images of itself, many, many tantric images of itself to different people.

I like replica. I think that was a great choice of translation. It's a difficult...

What is the Tibetan? Something's wrong, right? Yeah.

Nyi da. Rang da.

[Speaker 2]
Likeness of itself.

[Speaker 1]
A likeness. Right.

[Speaker 2]
Okay.

[Speaker 1]
So now we're going to the question that Word wants to ask. Okay, someone comes in and says, I won the debate.

[Speaker 2]
So now what's going on? Next.

[Speaker 1]
Each person has a different reaction to the announcement, right? They hear something different.

[Speaker 2]
They hear something desirable. One hears something desirable, one hears something undesirable. One is like, I'm here.

[Speaker 1]
Why do you think he gave this second example? Because it's like, what's happening in their lives regularly. It's like true love.

Or the realm? No. Like he has the other way around.

Because tantric purity, you said? He went from visible form to audible sound. Right.

And in the lower schools, audible sound is problematic. It's considered ineffable because it passes so quickly. So in the lower schools, for example, the atoms required in a molecule, right, in the Abhidharmakosha, they leave out sound.

They don't count sound in the atoms that have to be in a molecule because sound is too ephemeral. And sound in words text was not allowed as... As something that could be imprinted upon.

Yeah. The alaya-vijñāna, the foundation mind, the storehouse consciousness, cannot be made of stuff so flimsy as sound. But I believe your author added this argument about how you take what someone said to show that even sound is up to the beholder.

Because it's a problematic thing with the lower schools. They think sound is almost uncapturable because it goes by so fast. So if even that ephemeral sound is coming this way, then something that exists only for a millisecond has to be sending different good sounds, bad sounds.

I like that he lost the game. I'm sad that he lost the game to different people. It must be sending different sounds to different people listening to it who don't like the guy who lost, or who do like the guy who lost.

And the example of the sound was, he lost.

[Speaker 2]
What are three different meanings of dhātma?

[Speaker 1]
Ooh, nice.

[Speaker 2]
A combination.

[Speaker 1]
Great self. It to be itself. Two or more things which are meaningful.

[Speaker 2]
And then another one? I said, well, the three that I'm looking for.

[Speaker 1]
It's the two of the three I was looking for. Which two of the several that we mentioned? Which two?

The mahātmā. And combination. About the thing itself.

So I'm looking for something other than... I think where she's going is, she doesn't want dhātma as a third one. She wants a different one.

Essence.

[Speaker 2]
Entity. An entity.

[Speaker 1]
Yeah, good. Which doesn't imply self-nature. Okay?

Yeah, it means an entity. It doesn't imply a wrong entity or something like that.

[Speaker 2]
Yeah.

[Speaker 1]
So in that sense, dhātmi is different from dhātma. You rarely use dhātmi as a self-existent dhātma. It's almost never.

In Tibetan. If it means ātman, I guess you do.

[Speaker 2]
Tonics. The imputation. After.

[Speaker 1]
After is okay. Chi ma. K is like cut, right?

[Speaker 2]
Chi ma.

[Speaker 1]
It's accept. Yeah, you accept it. This chi doesn't mean chi lo.

That's probably where you're tricking them, right? It means after, right? Yeah.

And this is always refers to a A reason. What's the topic? What kind of reason?

Remember there was a split reason? That's part of a split reason, right? Yeah.

It's the latter. Yeah, it means the second half of a split reason. Whenever you say dak chi ma, it always means the latter.

Yeah. Okay. Surtek.

Ooh, nasty. Directed from itself, from the outside. Not bad.

Surtek.

[Speaker 2]
Incoming.

[Speaker 1]
I like to call it artillery. It's incoming. Incoming artillery.

Surtek. The object is, it's like sending a message. Surtek.

It's sending a message to you. This way. The outside implies it's on its own.

Surtek. Yeah, in their system. Yeah.

It has to be. The replica is Surtek. It's being delivered.

Incoming.

[Speaker 2]
Incoming. You have to say it like that.

[Speaker 1]
Extra credit. Cool.

[Speaker 2]
Enemy and the friend and the enemy.

[Speaker 1]
Okay, an extra credit. This is an abbreviation of what phrase? Drop.

[Speaker 2]
Drop.

[Speaker 1]
Drop. Drop.

[Speaker 2]
Yeah.

[Speaker 1]
Okay, cool. Nice questions.

[Speaker 2]
Good questions.

[Speaker 1]
She got all the difficult things. Alright. Yeah, it's a pretty nasty text.

She's doing a text on different emptiness meditations by Choney Lama. We're trying to cover all the fields of Buddhism. He's Siddhanta.

Philosophical schools. She's Vinaya. He's Mr. Mind only. Tang Tang is Sutras. Stanley is Abhidharma. Nick is Higher Middle Way.

Sugeng is Lower Middle Way. Seji is Lojong. And she's practiced text meditation.

Sugeng is Lower Middle Way. Okay, Mr. Lower Middle Way. Alright, go.

Sugeng, you got to complain. Complain about something. Come on.

I don't know. Nice key. Good.

Okay. I made some notes to myself because this is kind of hard. Moreover, when blue appears to your visual awareness.

I prefer to say awareness. I mean, I'm trying it out like a pair of pants. I'm just...

I think it's more comfortable for people than consciousness. Rather than saying consciousness of the eye. Because I don't think that will pass the waiter test.

We call it the waiter test. Would a waiter easily understand it in a restaurant? My eye consciousness is not so good.

My awareness of this food? I don't know. mi kyi dang ngunpa nampa shangwa de When an image of blue makes its appearance to the visual awareness, chiru dung kyi tepe nampa mayin It's not that an outer object is sending a likeness of itself to the eye.

Right? Mayin. Because yin na.

Because if it were. Yeah, good. If it were, good.

So this is difficult. Mayin te? Yin na?

So you've got to pause after the te. It's not that it's sending pictures to you because if it were, and now you're going to have some problems. Who believes the pictures being sent to you thing?

The lower schools. Yeah, and a thing called science. Okay?

Things are bouncing off and coming to you. Okay, alright.

[Speaker 2]
chik gor kwang la ley chen jik gor kwang la lei chen yee na hwa ni yee dak sung yi tchig jar du tchig jar du de pe tse tchig jar du de pe tse chu de hwa la duk su mi la chu yi dak Good.

[Speaker 1]
Good. Good. Good.

This is porpa. Chuy porpa. What's a porpa?

A bowl. Yeah, a bowl. Specifically the bowl that a monk brings to the assembly to get their food.

Porpa. It's funny. Some monks' bowl is like this big.

It's supposed to be about this big. But you see these guys pull it out. So chuy por?

Water bowl. Yeah, a bowl of water. Because they use it for drinking also.

They use it for a drinking cup also. Chuy porpa. This was difficult for me because at first I thought it was a lala.

With an instrumental. But chen can't come after that. You see?

No, you can't be by some having. So, you have to read it kang la le chen. Meaning a being who has certain karma.

Like sen chen. A sentient being or whatever. A person who has a mind.

Le chen. No, because we're talking about three different types of beings as karma holders. Vessels of karma.

[Speaker 2]
Maybe.

[Speaker 1]
Le chen. And he has three sitting around a... You okay?

Yeah, two, one water bowl. Kang means here. Yeah.

Chakanchi. Chakanchi.

[Speaker 2]
Some.

[Speaker 1]
How you tell a foreigner, speaking Tibetan, they say, chak kyi kay yul chik te. Please give me a cup of tea. But in Tibetan you just say chakanchi.

Give me a full of tea. Okay? Can you give me a full of tea?

Because tea is central to Tibetan culture. If you know how to ask for a cup of tea, they'll think you're cool. So you just say chakanchi.

Can I have a full of tea? And you don't say kap. You don't use the word for a cup.

Kang means full. Full. Pour na.

Kangpao is a famous Abhidharma author, for example. Pour na. Okay.

So looking, three beings with different karma, that's the implication. Look at a single bowl of water. Meaning bowl full of water.

And the three are a hla, a mi, and a yida.

[Speaker 2]
A deity, a human, and a hungry ghost.

[Speaker 1]
Yeah, good. And this is unusual. You don't see it much.

Wasir. Yeah, and sometimes you see it spelled this way. Well, I can't do it without the Tibetan.

Sometimes you see it without the wasir. But that's illegal in Tibetan orthography. Why?

You have to have the wasir. But it's often spelled without it. You don't.

No, you can't. That's the problem. Yeah, it's ambiguous.

Because it could be with bliss. Gaway. You see?

Gay. D-G-A. You see what I mean?

So wasir is used to indicate the main letter. If it weren't there, G would be the main letter. You see what I mean?

So you often see it misspelled. You often see people don't use the wasir. Otherwise it could mean happy mind or something like that.

With a happy mind.

[Speaker 2]
But this one, I don't know.

[Speaker 1]
You'd have to be in grade school or kindergarten. Well, there are places in scripture where it's very frustrating. Because you sit there and you think it's by bliss for 10 minutes.

And then you realize they misspelled you that. Wow.

[Speaker 2]
But you can't have a secondary suffix on the word where the root letter has no...

[Speaker 1]
Yeah, you can't, unfortunately. ...vowel or letter. Like gay.

Like by... Well, that's... Not a secondary suffix.

No, you could have rocks, R-A-G-S. Yeah. Ricks.

As opposed to Rick.

[Speaker 2]
But it's got a vowel.

[Speaker 1]
But there's rocks. We're going to have it today, I think. Okay, anyway.

So you've got a sitting-around-the-table-playing-poker. It's who? A deva, a human, and a preta.

[Speaker 2]
Okay.

[Speaker 1]
What's the English word that you use for preta? I use... I don't like to use hungry ghost.

[Speaker 2]
You have to say craving spirit.

[Speaker 1]
I use craving spirit. Because that's really what a yidak is. It's not necessarily hungry.

For example, there are many stories. The story of the guy whose son ate him because he was a fish. And the mother was born as a dog in the house.

And you see, if they are born... If they have desire for their residence, then when they die, they're born as an animal in that residence. Or as a preta.

And that's why you get haunted houses and stuff like that. It's often someone who spent a lot of time and money to build a special house, and then they get attached to it. Chik chak du tepe tse.

[Speaker 2]
Simultaneously look at this.

[Speaker 1]
Yeah, and it should have been ki. And there is such a thing as a lazy ki where you just use a genitive. There is such a thing.

But it's sloppy. What did Dwight Whitney call it? Sloppily.

Okay, not quite sloppily. Chik chak du tepe tse. They're both looking at the same time, at the same instance?

Simultaneously. All three of them are looking at the same bowl at the same time. Chik chak du, at the same time.

Tepe, they are looking. Chud de la. Chud de.

Yeah, that water looks like deathless nectar. Amrita. Please never say, Amrita.

Or Krishna. There's no such person as Krishna. It's Krishna.

And it's Amrita. There's no such thing as Amrita. And there's no such thing as Krishna.

It's not spelled that way. It would be a ka with an R, and it's not. It's a vocalic R.

I-R. Krishna. Everyone mispronounces it.

Even the people who follow Krishna, call him Krishna. Anyway. Because they're British, okay?

As happened in so many countries. Chud de, like Hong Kong. Chud de la la.

Du te. Mi la chu. To the person, it's water.

To the human, they're all persons. To the human, it's water. Yi da la.

Nak means past. Yeah, of it. So towards yi da la, yi kyi nampa thade.

They have different impressions of a single entity. Now we're expecting a proof. Now we get his assertion.

Here comes the assertion. What was the reason? Because they all have separate beings.

Yeah, because three different types of beings have three different types of perceptions towards a single object. That proves line four. They don't exist as the same.

You can't say that they are the same thing. What's this whole section that she's been on for a couple weeks now? The outer objects.

Chi dun. Chi dun. Chi ru kyi dun.

Okay, got it?

[Speaker 2]
Now what's it say?

[Speaker 1]
Yeah, yeah, therefore they don't exist as outer objects. Why? Because one thing is appearing in three different ways to three different people in their mind.

Okay, got it? Therefore, it must be the case. Who's the du?

The lower school. The two lower schools. You can't accept that they...

Yeah, we say. Therefore, we say. Du means we say.

Therefore, we say there was never three outer objects. There were no outer objects. Who's talking?

Asanga. Asanga. It is Mainominten.

If you're not sure, look at the path. Due to Ted's amazing program, it gives you the path. Okay?

By the way, we have to fix all the Sanskrit here. That's something Christina can do in your free time someday. It's only 4,700 books.

[Speaker 2]
Okay.

[Speaker 1]
We go back up to the third one. What purpose does it mean? You tell me.

Well, because you associated what they would be, right? It's basically saying... Why did he put ni here?

It either shows emphasis, or he's making meter. That's all. I would say it's for meter.

Yeah, so it makes it confusing for me. Like, okay, so how they... He's putting ni altogether.

Yeah, okay, I understand. It's okay. It could have been.

It could have been. But I think he's making meter. Okay.

Now, what's the SOP for a quotation? Commander Foley taught us yesterday. I mean, what's standard operating procedure?

Go find it in the kangyur tengyur and make sure they spelled it right. Because about 40% of the time it's not spelled right, and it changes the meaning. It's a low number.

And for context, right? We had three mistakes in one verse yesterday. Yeah.

So first go to the kangyur with this amazing search program and make sure they spelled it right. Because it's so frustrating. You spend half an hour translating a verse and then you find out it's wrong.

And you have to throw it out the translation and do it all again. Okay, so here we go. We're going to go check it.

There's your illegal spelling of NU DAG. Because the same Tibetan letters could have been typed this way.

[Speaker 2]
You see what I mean? By the typist.

[Speaker 1]
They would have been correct. Yeah, it does have to have that. No, R is never a prefix letter.

No, but it would be piled on top. There'd be no vowel between them. Okay?

This typist knew. This typist wrote the right thing. But if they had written DGAS, we could not have docked their pay because it was legal.

Okay? It's the guy who carved the kangyur made a bubu. Okay?

We got to dock the pay of the guy in Derge. Okay, YI DAG DON DOG MI NAM DANG, LHA DANG JI LTAR RIGS RIGS SU, NGOS SPYI YI NI THA DE PHYIR, DUS MA GRUB PA DUS PA YIN The rest is the same. All right.

Now, I want to point out something. I always felt uncomfortable with, wasn't Choney Lama or Khen Rinpoche explaining the cup of water, glass of water, which is called what? Each classical debate in the yik chas, in the monastic textbooks, has its own name.

Like my pre-Geshe debate was Jamshu. It has its own name. The book, Maitreya book.

But it's a debate about, is Maitreya a tantric deity or a bodhisattva? So each debate has its own name. What's the name of this debate in the yik chas?

Chumbap. The waterfall. The waterfall.

Because classically it's about a preta who runs up to a river and suddenly sees putts when they get close. Okay? And then the author in the ACI course said one cup of water was appearing.

Yeah, it had three parts. And it was appearing to this guy this way, and it was appearing to this guy this way, and it was appearing to this guy this way. What school believes that?

No, I don't think... Well, it's not a glass of water. But isn't this what we're fighting against, this whole couple of pages?

The idea of, it sends an image to you, and if the friend and the enemy walk in the same room, then the thing the guy says has to split, so he can hear something bad and he can hear something good. Yeah, I always had a problem with that. It always felt uncomfortable to me.

What school was that text? Chumbap. Where does Chumbap come from?

Lower Middle East. I think it's lower Middle East. No, it might be higher.

Ah, okay. Umachidun? Well, he wrote both.

He wrote both. Do you mean Natasha? No, he wrote Chidun and Natasha for the higher school, and he wrote it Umachidun.

Okay, anyway. I think it's uncomfortable. I think it's uncomfortable.

I don't think he should have said it that way. It always felt uncomfortable to me. Yeah, the idea that it splits, and it's like a Chinese...

It's like a Chinese... Which one? Oh, man.

It's like a Chinese dinner. That thing that goes around with the food on it. You see, oh, you're a human.

Oh, let me turn it. You need human food. Anyway, I always felt uncomfortable with it.

I don't see much difference between that and the South Trantica, I guess. I don't see much difference Yeah. I don't feel comfortable with it.

Anyway, there you go. Probably there's some other qualifier. To be honest, I don't think Chandrakirti would just make a mistake like that.

Here we go. Okay, go. Okay, cool.

We were looking at, there's another group translating books, and we were looking at it today, and they're starting with the Kamya. And I would never do that, because it's very vague. It's very vague.

It's very vague. And it's very difficult to read. If you don't study a lot of commentaries before that, you shouldn't be going to the sutras.

You will mistranslate it. And they're non-philosophical texts. Somebody asked me, Niroj asked me, why are you guys not working on the 8,000 verses?

Why didn't you ask me to input the 8,000 verses Sanskrit? And I said, it's useless for us. We can't use that book.

He's like, what? It's all stories. It's just stories.

There's no philosophy, per se, in there. There's a lot of stories about how the guy went to get the philosophy. Like, ever-weeping, and people.

Prarudita. Sadaprarudita. Like, Sadashiva.

Always Shiva. So anyway, but here's an exception. What I want to say is, here's an exception.

Here's a very sexy sutra coming up, which if I'm a mind-only school guy, I'm like, read this. It's not me. It's not my school.

Look, it's Buddha's head. So I'm kind of excited. He just quoted two lines, and I went and got four or five verses for you, because it's so sexy.

It's definitely, if I'm a mind-only school guy, I will throw that in people's face. And it's a Lankavatara. Very famous sutra.

The Journey to Lanka. Yeah, somebody, you know, as we go on as a group, you will say, oh, that's definitely not, you know. Just be aware it's a ten-year thing.

You will lose a lot of hair before you finish that one. Okay. GZHAN YANG, CHU ROL KYI BRTAN MED TE There are no objects.

GSUM RDZIN GNYIS SHES SOGS LA When you are aware of a color green, YUL KYI RNAM PAR NA MTSOGS PA STE and you see red, and you see green, and you see straight, and you see circular, all that variety, NA MTSOGS, of images that come to you, RNAM PAR, from the object, all the variety of aspects of the object, DE DANG DER NANG BA NI When each one makes its appearance to you, what's really happening is the mind itself is taking on aspects, is arising with certain aspects. NAM PAR CHEN DU SKYES The mind itself, consciousness itself, SHES PA RNAMS, the various awarenesses, sense consciousness you can say, the smell and the colors, this whole variety is not out there.

It's just different aspects arising in your own consciousness. Okay, got it? DE'I DANG DE DE'I DANG DE here means that particular, that particular aspect, the color, the green, the red, the smell, the taste, okay?

It's just the mind taking on different aspects. It's not coming from the outside. It's not inspired by the outside.

The mind itself is just taking on these aspects, okay?

[Speaker 2]
Got it?

[Speaker 1]
Then to prove that, he uses LUNG or RIG PA? LUNG He proves it with a scriptural quotation, okay? So SKYES PA is...

The mind takes on... Personally I would say takes on. CHEN DU Takes on an aspect, yeah.

It's just the mind taking on different aspects. Why? Because it's not coming from the outside.

Because the BRTAN opened. What about the BRTAN here? And the GOSHI, it imprints...

Yeah, the BAC CHAGS opened in the GOSHI.

[Speaker 2]
Yeah, the GOSHI.

[Speaker 1]
And the SMIRABLES The SMIRABLES opened. Something like that. DE'I THAL It is that way.

Yes, it's that way. Because LANG DAG ZHES PA LAS LANG DAG ZHES PA LAS Go ahead. CHI RO NANG BA CHI RO NANG BA Whether or not...

Oh, sorry. GZAN NYID NANG GZO NANG ZHI NANG ZHES ZHES What's it say? CHI RO KYI NANG BA There are no appearances of other objects.

Other objects don't appear. No. Yeah, there is no ...

things are not appearing on the outside. There's no such thing. In modern colloquial, yomare, yomare, it means you met.

And it gets corrupted to yomare. There's no such thing. You met.

Yomare. Say yomare. Is someone going to give you guys a donation?

Yomare. Yomare. Nobody showed up.

By the way, the Follies gave us $25,000 yesterday for the storage facility. And $10,000 for Miroj. So that we can have our second Sanskrit Entry Center in probably where you will find the most surviving Sanskrit in different scripts.

But still Sanskrit written in different scripts. Like Coptic. Coptic is ...

No, like Coptic. Coptic is Greek and Egyptian letters. Check it out.

Nothing is appearing from the outside. That's all. There ain't nothing.

There ain't nothing. There ain't nothing appearing from the outside. You met.

Why? What's happening? The mind is taking on various appearances.

Natsalpa is it. The variety. And sometimes the world is called in Buddhism the great rainbow of things.

Natsalpa sometimes means the multitude of varieties. It means all the stuff in the world. This great kaleidoscope.

It means that. This great kaleidoscope of things we see, smell, hear. It's all just changes inside the mind.

When you say YOD MED, because in my text YOD MED is coming up as whether or not. No, it can mean that. But yeah, in your text it's totally different.

Because where did it come up in your text? In the ten distinctions between the two Madhyamaka schools. In that case, YOD MED means whether or not.

There exists a... RANG RIGS or whether or not. RANG RIGS PA'I DANG Yeah.

Does there exist a logic which has its own efficacy or not? And then we got onto sidetrack, which is going to take us like a year. So in this case, is YOD MED the exact same thing as MED?

No, exact same spelling, but yeah, it isn't MED. But it's emphatic. It's more emphatic.

That ain't nothing at all. YOD MA RE No such thing. It means no such thing.

YOD MED means no such thing. And then, DE, it's just meter? No, it's very important here.

Okay. YIN TE He finishes DRUG RJE CHOS. He finishes the qualities he's trying to prove.

And then he says, here's my reason. Because he always introduces the reason with DE. There ain't no outer objects.

Colon. There ain't no outer objects. It means because.

It announces the arrival of the reason. The third element in the proof, in the syllogism. There's some language down there, but I believe they use Greek letters for Egyptian.

How's that? They did do that for years. Yeah, that's what I'm saying.

We are opening an input center in Nepal because there are three different scripts in which Sanskrit was written there. And we believe we've identified 3,000 books in Sanskrit. Which is very cool.

He's input 625. Okay, here we go. I went and got to the sutra.

We must be close. Nine minutes. Oh, good.

How many lines? It's a lot. One, two, three.

One, two, three, four, five. You know, this is kind of just dessert. I don't know if you're going to end up using it in your footnote.

I might, if it were me, just to show off. Which I do sometimes. But I think, as I remember, the Mind-Only School uses this sutra a lot.

So I think let's get up close and personal with this sutra. And it'll give you a better appreciation of the history of this viewpoint. I just looked it up.

It's like 250 pages. So if anyone's getting squirrely ideas about wanting to translate that. By the way, always multiply times five.

Yeah, 1,250 pages in English, if you're up for it. Illumination took me about five years to do the first 500 pages. We'll have to wait for the next one.

Call it 12 and a half years, if you know what you're doing. Okay, here we go. Nine.

Oh, wait, wait, let's do that piece. SHIBU NYAL DROD NYAL DROD PA'I LTA BA THAMS CAD RNAMS SDOGS PA'I I don't know what number four is. He's making a list, okay?

But, NYAL DROD NYAL DROD PA'I LTA BA THAMS CAD RNAMS SDOGS PA'I The yogi who denies all views of yogis. Okay. Talking about the Buddha, I guess?

I don't know. SDOGS DANG LTA BA RNAMS SPANG PA They eliminate imagination and what is imagined. There's MIG MED SKYE BA, MIG MED TSE BA'I DE'I CAN Comes from the sutra.

MIG MED SKYE BA MED PA NI They believe MIG MED karma. They believe SKYE BA MED PA They believe... By the way, I want you to tell me later who stole these verses.

Who plagiarized these verses, okay? MIG MED There are no outer objects. There's nothing you can focus on.

MIG PA MED and SKYE BA MED And nothing starts. What I say, NGES By me, said. What I say, SEMS SANG Yeah, everything is mind only.

Who's talking? The Buddha. What I say is SEMS SANG You want my opinion?

Mind only. Want my opinion? Mind only.

Want my opinion? Mind only. The whole world is mind only.

What do I say? Mind only. One, two, three, four, five times.

Okay? Oh, Mr. Madhyamika, how many times you got to hear it? The Buddha said mind only.

Not us. We're just following the Buddha. I wish you would.

Got it? What? Yeah, I hear it say, yay.

Okay. By the way, historically, the mind only was very strong. When the great Chinese scholars came to India, they left, and then the Middle Way grew strong.

And some Middle Way texts didn't make it to China. Okay. Go ahead.

This is HA BZHANG.

[Speaker 2]
BZHANG MED ZHIG.

[Speaker 1]
Okay. This is very similar to DU SHES MED DU SHES MED NUS. Which is what?

Yeah, it means there's nothing and not nothing. Which level? Fourth.

[Speaker 2]
What's it called?

[Speaker 1]
There is nothing and there's not nothing. Not discriminating, not discriminating. Yeah, there's no discriminating and there's no non-discriminating.

In practical terms, what are you supposed to do during that meditation? Anything comes in, eh? Yeah, just let it go.

Don't try to block it. Let your mind go. If something comes, don't watch it.

If nothing comes, that's nice. Towards formless realm meditation. Desirable or not?

Only if you want to go to hell. Yeah, only if you want to go to hell. Extremely dangerous.

Extremely dangerous. Three and four. Formless realms three and four.

Very famous. What's the third? CHI YANG MED Try to block all thoughts.

Try not to think about anything. The two famous mistakes and extremely famous. So anyway, here's the same structure.

There is nothing and it's not that there's nothing. Nothing exists and it's not that there's nothing. Same structure as the fourth formless realm.

By the way, are you not supposed to use that meditation? Yeah, practice it to develop your mental strength. And then go to the real one.

RTEN CING BDAL BYUNG LUG TU NA LUS NYI MTHUN NA RTOG PA BYAS DE NAS SREN GYI NAM GYIS PA'I STEN GYI MDZIN NA MYONG BZHIN NAS RTEN CING BDAL BYUNG LUG TU NA LUS NYI MTHUN NA RTOG PA BYAS SANGS RGYAS MA'I PHRAD First do the lion's dance. But don't stop there. Go to emptiness.

Go to dependent origination. NGON DANG NGON MED NANG BA SPANG Give up the idea that there could be anything or that there's nothing. Give up those ideas.

DE BZHIN SEMS LAS SPRUNG BA NI You will be liberated from your mind. You will be liberated from your mind. He should have taught yoga.

Is this the Buddha? Yeah. SEMS SANG STANG DU YANG NGES BZHIN DU NGES BZHIN TO I repeat, I say again, it's all your mind.

It's just the mind. Mind only. What's this?

What's this du? As meter? What grammar case?

DE NYID GRAMMAR CASE DE NYID GRAMMAR CASE Meaning, it is all the mind. You see? It is all the mind.

See? If you didn't have the two, it wouldn't make sense. All of that stuff is the na-tsong, the kaleidoscope of things you see in your life.

It exists as the mind. It is all, only the mind. Okay, got it?

SEMS SANG STONG YANG RANG BZHIN DU You want to be liberated from your mind. Okay, go.

[Speaker 2]
DE BZHIN NI RANG RANG NYANG YIN DE RANG ZHIG NI NA TSOG NI ROL NANG NI SEMS SANG DU YANG NGES BZHIN DU Now he just uses some synonyms for emptiness.

[Speaker 1]
DE BZHIN NI Suchness. Kind of like suchness. STONG PA Sometimes emptiness is called DA, the end of all things.

Sometimes it is referred to as DA. ANTA, the end of all things. YANG YIN DE Yeah, but here it means RANG BZHIN GI YANG YIN DE Natural Nirvana.

Which means emptiness. So these are all... He's throwing out...

I call it suchness. I call it emptiness. I call it the end of all things.

I call it natural nirvana. I call it CHUG GI YID The realm of his. All this stuff.

NA TSOG YID KYIS ROL NANG NI I looked up ROL because I was uncomfortable with it. Everybody repeats it. It's apparently correct.

I think it means physical manifestations. The multifarious manifestations of the mind. Meaning...

But he wants to say physical stuff. He uses the word kaya. Yeah, the physical...

All this physical stuff is just different pictures in your mind. SEMS SANGS GDU'I YANG NGES SHES ROL As I see.

[Speaker 2]
I repeat. I repeat to you.

[Speaker 1]
It's all just the mind. Come on, one more.

[Speaker 2]
No, she won't stand for it. It's getting hot. Oh, it's your text next?

[Speaker 1]
No, no, no.

[Speaker 2]
There's probably some vowel against that.

[Speaker 1]
Yeah. NAM STOGS PA CHAGS BRAL BA'I All these thoughts in your head are just connected to BAC CHAGS. Okay.

NA MTSO SEMS LAS BYUNG BA'I DE All the variety of the world comes from variety in your mind. NI RNAM LA NI PHYI ROL RNAM When outer objects appear to people, JI BSTAN PA'I SEMS SANG MO It's just the minds of the world. Wow.

Now here he specifically referred to PHYI ROL GYI BSTAN. Yeah, so if I'm mind only, I'm like, duh. I mean, he said it specifically.

He said it specifically. Outer objects are just manifestations of your mind. Very sexy sutra.

I would throw it into your book.

[Speaker 2]
Yeah, it's pretty cool. So JI BSTAN defines it.

[Speaker 1]
Yeah, JI BSTAN PA means, how does it differ from JI BSTAN? Worldly. People of the world.

See, here it makes it people. JI BSTAN means the world. Loka.

And then JI BSTAN PA means denizens of the world. Okay, so I'm sorry. What's he doing with that?

[Speaker 2]
It's just the mind only of the people of the world? It's just the mind of the people of the world?

[Speaker 1]
Yeah, it's nothing more than...

[Speaker 2]
Nothing more than the mind of the people of the world.

[Speaker 1]
Yeah, yeah. Nothing more than... Your job is to make it mystical.

And I bought you guys... I wrote a book with a Muslim author. And I want to invite him to America to give talks because he's a beautiful man.

And I thought it would be good for Americans if they... So he's the fifth best-selling author in Russia. He's sold 30 million books.

He's an amazing author. And we wrote a book together. But I was thinking to bring him here and have him give talks.

And then it turns out he's a Rumi expert. And he's a Sufi dance expert. And I'm like, wow, we could really make a show out of this.

And then I looked up the Rumi translation by Coleman, whatever his name is. It's like book number 10 on Amazon. It has sold enough copies that every other American owns a copy.

Okay? It's amazing. And he doesn't speak Arabic.

He doesn't read Arabic. He takes English translations and he messes with them. And he makes them cool.

So something like this. Go for it. Pretend you don't know Tibetan.

Because sometimes we are what we call the classical period. In translation schools in history, there's the classical period and there's the commentarial period. We happen to be in the classical period.

We get to translate the originals, which I would rather be. I don't want to be a graduate student who looks into the use of in a book. I'm so happy to be in the first generation.

But this is a classic place to do the Coleman thing. But will we be able to? Nobyakov, he could do it.

He's very good at changing things into... You're going to have to rewrite. You guys are going to have to translate your books and then you're going to have to write a second book called the Diamond Cutter Business Book or something.

You're going to have to write what do you call that? Secondary literature. Derivative literature.

That's going to sell 10 million. Because this is not. These texts...

If you sell... You're going to sell one to your mom, one to your dad, one to your best friend. I usually buy 10 myself to pump up the numbers.

Okay. RANG RANG MA DAG LA SKONG NYE THA YANG NI DE YID KYIS WONG KUN SEM NAM YOD SHES TSOR RDZOGS SHING SEM NAM YOD SHES LAS BRJUNG BA'I DANG PA KUN YIN THOB PA ZHOG SHMOG GI RDOG GI Make my usual place to walk quietly, please. Yeah, people are meditating downstairs.

They're meditating, so try to be mindful of how loud your steps are.