Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 32

[Speaker 1]
Today we're going to look at how to get rid of negative energy in the body and mind. We're going to look at how to get rid of negative energy in the body and mind. We're going to look at how to get rid of negative energy in the body and mind.

My honey is waking up.

[Speaker 2]
You guys ready?

[Speaker 1]
Okay, uh, Birgitta has her plane. Stretch it out, yeah.

[Speaker 2]
Okay, cool.

[Speaker 1]
We've been discussing, first of all, we're in the Mind Only School. We're in their presentation of emptiness. We're specifically in their presentation of emptiness of things as opposed to people, because there was a lot of overlap on the people, and that was pretty much covered already.

And again, we did a cool thing at the China Soft Power Program where we taught the flavors by teaching the Gakjas. We did the two husbands, and we said if the wife walks in, if she's Mind Only, how she's thinking. If she's Abhidharma, how she's thinking.

And they did a nice job. They really got it. So, now this is this thing where, according to the perceiver and the perceived, the consciousness of blue, or the perception of blue and the blue are one ze, same stuff.

And the reason is a classic reason called, Lhenjik Mik Nge, say Lhenjik in the middle here, Mik Nge. And it's some very important thing that's been thrown around for many centuries, and no one's totally sure what it means. And I studied, studied, studied it when I was in Shenzhen, in the coffee shop, good coffee shop, good pastries.

That's what caused the current competition. And the best translation I can come up with is invariably found in conjunction. Lhenjik means in conjunction.

Nge means definitely, right? So, this is this, apparently this is this Mind Only argument, that if two things are invariably found in conjunction, meaning the perception of blue and the blue, then they must be of the same stuff. Okay, this is some classic debate, or some classic thing, okay?

And then, Choney Lama says, look, this is hard. This idea is hard. And here's how, and we see different people with different interpretations of it, but here's how Khedug Jai says it.

And then Khedug Jai explains the in conjunction, the found, and the invariably. Okay, so, and that was the end of Utpalas. So I caught up, we caught up on Utpalas text.

We were behind by two terms, I think, and I'm really happy with it now. It's difficult, and it's deep, and it's going to be useful for people, I think. So anyway, that's the context where we are.

Someone has said that blue, Mind Only scroll has said blue, and the perception of blue are made of the same stuff, because they are invariably found in conjunction. Okay, but so is oxygen, I don't know. Anyway, don't talk about that.

Saturn?

[Speaker 2]
Yeah, that's true.

[Speaker 1]
Okay, so then, Kamdhir, by the way, this is always Kamdhir. It's just an idiom, okay, Kamdhir. We don't say kap-n-dhir, Kamdhir.

It sounds like an M almost, Kamdhir. And it's very common. Be careful not to say kap, which means needle, like a woman's mind.

What is it?

[Speaker 2]
Never mind.

[Speaker 1]
Yeah, okay. This is some great Chinese expression. Teach it to him.

Not now. It's not politically correct, but it's true. Okay, Kamdhir ngun-dzin-tsen-ma-yong-pa mik-pa-tse.

When the accurate perception that's holding to blue looks at blue, mik-pa, when it looks at blue, ngun-dzin-tsen-ma-yong, what confirms the pramana? What confirms the pramana? How can we prove that the pramana was there?

Oh, well, there's rang-rik, which is apperception, the ability of the mind to know itself in the same moment. So, at the same time, there's this little guard in the back, watching the watcher. It's the watcher of the watcher.

Okay, rang-rik is the watcher of the watcher. So, the watcher is looking at blue, and the apperception is watching the looker at blue. It's looking at the looker of the blue.

And the proof of that, according to these schools, is that later you can remember the blue. So, if there had not been a watcher of the watcher, you could not have remembered the blue. You could not have remembered seeing the blue.

And then they go into this barren hibernation and all this stuff. That's Shantideva, Master Shantideva. Okay, so, rang-nyongwa means itself, which experiences itself, meaning the watcher, which experiences the watcher, which experiences it, meaning who's experiencing the watcher, who's looking at the looker of the blue.

Oh, that's confirmed by the rang-rik, according to the apperception. And it doesn't pass the waiter test. If you say apperception, they'll say, yeah, apperception, you too.

I mean, maybe one out of a thousand people knows what apperception is. But it's the correct word. So, anyway.

It's the ability of the mind to see itself. That's all. Okay, nikpe khyab mas.

Okay, always does. Khyab la, okay. Keep going.

So he's going to have two khyabas. Twenty bucks for the num. I'm safe.

I'm safe. We should have a kickback program. If you take a guess, you've got to give me ten percent.

Two dollars. Well, I'll still get rich. When?

When?

[Speaker 2]
When?

[Speaker 1]
Okay, don't forget. It's rare. It's not too rare.

But there's so many R-N-A-M's. There's probably ten thousand R-N-A-M's for every N-A-M, which is not numkar. You see what I mean?

So, it means when. Okay. When in the sentence, at the time?

Well, let's do it in this sentence. And when the watcher is perceived by the watcher of the watcher, it proves that there must have been somebody looking at the blue.

[Speaker 2]
When the watcher is perceived by the watcher of the watcher?

[Speaker 1]
Yeah. If we can confirm, for example, if we can confirm a memory of having seen blue, there must have been the perception of blue, but there also must have been the blue. You see, this second khyab means that also confirms that the blue was there.

The memory confirms that there was a perceiver of the blue, and also confirms that there was an at-perception of the, a watcher of the watcher. But in the end, they all proved that there was a blue. Okay.

NAM. When the at-perception looks at the perception of the blue, okay, then at that time, see, NAM goes with SE. Okay.

When, then at that time, we can also say that the blue was seen by the perception of blue. It confirms the blue. Okay?

Two khyabs. Cool? So, kind of the wrong rink is confirmed, and the blue is confirmed by the memory of seeing.

If you can remember some color yesterday, you must have had a wrong rink going on, and there must have been a color going on, assuming everything was at pramana, and you weren't drunk or you weren't on drugs or something like that. Okay?

[Speaker 2]
I thought that's what we were trying to prove here is the same one.

[Speaker 1]
Prove what?

[Speaker 2]
Same one.

[Speaker 1]
No, I mean, we're assuming that it is the same one. I mean, you could have seen blue. You can remember things that weren't there also, if you were on LSD or something.

Okay? I'm just pointing out that they keep saying repeating samsara for a reason. Okay?

Okay. Okay, go ahead. By the way, this is kind of a bump, and then it kind of glides after that.

Your text kind of glides for a while. I don't know if it's going to stay gliding. Okay, go ahead.

Go ahead.

[Speaker 2]
Okay, cool. Okay, cool.

[Speaker 1]
This is beautiful. I mean, this is mind-only. Okay?

And by the way, you should read her translation because we threw in the sutra. We threw in a big piece of the sutra. Sexy sutra.

Very sexy. It's like very beautiful poetry about ... And every line ends with, and that's why I said it was only the mind.

And we decided to throw in kind of the whole couple ... It's about a page of poetry in the footnote. Yeah, and it's ...

We just had one verse, but we looked at it, and what came before and what came after was very sexy, so we just threw the whole thing in the footnote. Okay, they say, de nyid ze chig yin la. At that time, those two are one stuff.

What's the two? I would say ... I want to say the perception of blue in the blue.

Okay? I want to say the perception of blue in the blue. Because that's what he's been trying to prove all along.

And you'll see why I went there, because of the second half of the sentence. Okay? Yin la, then soft ...

What do you call it? Disjunctus. I'm glad I didn't bury money.

Yeah, soft disjunctus. Yeah, and yet ... You'll see.

Munjin Tsemalang Rinpoche, gyang che kyi tsul du nangwa. But it seems to the perception of blue that the blue exists at a distance. Right?

[Speaker 2]
Gyang che.

[Speaker 1]
Separated at a distance. Gyang, at a distance. Che, separated.

It seems to be separated at a distance. It seems like the blue is out there, like this far away. Okay?

Gyang che tsul du. In that way, tsul du, nangwa, it appears. Tar drup na, and if it were that way, if it really were that way, which in the Mind-Only School is impossible.

Okay? But if it really were that way, if the thing, if it wasn't part of your foundation consciousness, if you weren't watching a blue inside your foundation consciousness, and it was out there, at a distance, separated from you, then, they would have to be ze ta de. Two different things, separate, different substances.

[Speaker 2]
Yeah.

[Speaker 1]
They'd have to be different substances. Good luck. Different stuff.

Okay? They'd have to be different stuff, and not made of foundation consciousness. Okay?

They'd have to be different stuff. And in that case, they could never be tsen chik mik nge, that very difficult phrase. It wasn't invariably found in conjunction.

Okay? In that case, they couldn't be, and he didn't put the nge here, but it's assumed, tsen chik mik nge, invariably found in conjunction. Okay?

They couldn't be. Okay? Got it?

If they were not the same stuff. If they were not substantially the same thing. If, if the blue is not part of your mind, then, not every time you have a perception of blue, will you have a blue.

Okay? Because it's out there somewhere. Okay?

Got it? You all right? That's about as, that's about as close as you'll ever get.

To, by the way, this whole conversation came out because of their, their rejection of the concept of something. chirul dun. Outside objects.

That's, that's how this whole stuff came up. Okay? They reject outer objects.

Okay? Got it? Okay.

Oh, here it comes. Yeah. Okay, go ahead.

Ben Gomi, you want to take the plane? Yell at her for something, even if it's not wrong. This is a good teacher.

[Speaker 2]
She don't need that.

[Speaker 1]
Nah, I don't need that.

[Speaker 2]
Nah, I don't need that.

[Speaker 1]
Yeah, it was perfect, Ben. I'm sorry. I'll give you somebody else later.

I'll give you somebody else. She's trying too well. Chirul dun mena?

[Speaker 2]
If there were no outer objects.

[Speaker 1]
Good, nice, perfect. If there were no outer objects, well then. Okay, assuming there's, by the way, if you're going to translate, it's probably something like assuming there's no outer objects, well then.

Because this is all part of a kauchik. This is all part of somebody asking a question. Okay, let's assume there's no outer objects.

It starts out like that. You're already in a quotation. Okay, let's assume there's no outer objects.

Well then. Rang chak nam, us guyses. Okay, rang chak nam, but favored by Pabongkha Rinpoche in his Lam Rim.

Rang chak nam gyu, wambun gun sum, when we have a direct sense perception, wambun gun sum, when we have a direct sense perception, and the objects of the senses, and he lists the first two. Which you had, you should translate as visible form and sounds. Okay, visible form and sounds.

To distinguish it from physical manner in general. Yeah, sights and sounds is great. Sights and sounds, etc.

Gyang che kyi tsul kyi, but they do appear to exist at a distance, you know. Okay, they do appear that way. And, sung jin ze thal de par, and it does seem that, I would read this as suk and jin, the stuff and the holder, yeah.

They do seem to be separate things. Okay. And by the way, I base that on something that's coming.

Okay, so you don't know, but something's coming along those lines.

[Speaker 2]
So, nangwa is that it seem to be?

[Speaker 1]
Yeah, yeah, yeah. Then they seem to be outer objects, so where's that coming from? You know, well why?

Okay, assuming you're right, and the blue is part of my own mind, my foundation consciousness. Okay, and the holder of the blue is also part of my... Assuming you're right, well why do we see it this other way?

Okay, if it's not there, if it's not there, why does everybody think it's there? Where did that come from? Where did that come from?

It's original sin. Yeah, it is. From beginningless time, we've made a mistake, and it keeps on perpetuating itself.

Okay. Okay, here we go. Here's the answer to that question, which is a beautiful question, which is so cool that a Tibetan Lama would think to ask the question.

But why does it seem that way? Okay.

[Speaker 2]
Okay. Yeah, okay, cool.

[Speaker 1]
Namrikpa?

[Speaker 2]
Self-perception, after-perception, sound itself. The mentalists?

[Speaker 1]
Yeah, the mentalists. Yeah. He also hasn't used the word for a long time, and he just threw it in.

But yeah, human dictionaries are right, as usual. Kind of boring human dictionaries.

[Speaker 2]
Dictionaries are boring?

[Speaker 1]
Yeah, yeah. Because the last word in the sentence is... Oops.

She. She. Which means to take a position.

Okay. They take the position that... Okay, so that's the verb.

And the first is the subject. Okay, the mentalists take... Everything between is their position.

What is their position? kun shi nam shi kyi teng du Meaning, the seed is planted in. The word here means the seed is planted on or in the foundation consciousness.

kun shi nam shi kyi teng du So, you have the foundation consciousness, and then on top of that is shakpad abhaktshak, which is like jokpa. It's placed a seed, or it's imbued a seed, it's smeared a seed, they would say. And...

foreseeing things as outside. Okay. And then suddenly that seed mimba.

It pops open. In DCI language, it splits open. And these things come out.

These appearances, things appear to be outer. Where did that come from? You see, that's the next sentence.

You know, say, okay, it came from opening some seed, but where did the seed come from? Okay, here we go.

[Speaker 2]
de yang tokme me kompe pakchaki wangi kompe Not English. kom kom kompe pakchaki wangi kun tokla de tartu nangwayin te Good. do de yenwe Good, nice.

[Speaker 1]
Okay, de yang tokme me What's tok... tokme me pa ne tokme me pa ne It's an abbreviation for tokme me pa ne.

[Speaker 2]
For beginningless time.

[Speaker 1]
For time with no beginning. Tokme means the beginning. And tokme me pa means no beginning.

For beginningless time. It's no S. It's not toks.

Okay, don't get tricked. But, he did... He was the secretary who wrote the...

Yeah, yeah, it's in your mind, right? Okay, so, from time with no beginning, kompa. Good.

You have become accustomed to this pakchak, okay? This pakchak, which was created by beginningless time of getting used to something. The habit for beginningless time, okay?

So, you have to translate it in a way that the pakchak is the result of the kompa. Okay. And due to that, wang gi, due to that, kun tok means wrong thought.

You see, your imagination, or your...

[Speaker 2]
Elaborations.

[Speaker 1]
It just means you shouldn't say perception here. You've got to say something like fantasy, or, you know, that's a little too much, but... Imagine, or you have the idea, that's great.

You have the idea. Because in English, idea means maybe false. He has some idea, I want to hurt him, but it's wrong.

Yeah, so idea, okay. Not like I had a great idea, which is always correct. Okay, kun tok.

So that idea, it appears that way to that kind of thinking. It appears that way to that kind of thinking due to the power of the seed, which was created by habit over beginningless time. And that's why you tend to see...

Yeah, you think things are out there, okay? It's beginningless time. How much...

How much can a DCI hour fight back from beginningless time's habit? You know, like you teach somebody to pen, but what's the chance it's going to beat the beginningless time seeds, you know? It's going to take a lot of pens.

It's going to take a lot of pens, maybe more than 3,000. Okay. No, 3,000 against billions.

Like you, you can hear it, you can understand it, but you don't really feel it. I try to bring it up when I have a problem. I try to let problems trigger the idea that things are coming from me.

And then every time I have a problem, it gives me a meditation on emptiness. Okay. All right.

And then he quotes the... Yeah, I had a little class with Dr. Wu in Beijing, and we were talking about the five wisdoms of an enlightened being, because they're very sexy, because they derive from the five heaps, which means that the physical body of a Buddha somehow turns into their mind. And the whole teaching, the only teaching, the only really great teaching on it came from Mahayana Sutra Alankara, which is this book.

So there are two alankaras in the five books of Maitreya. We say the two alankaras. The other one is the Abhisam Alankara.

So the Abhisam Alankara is overstudied in the monastery. We spent 12 years on it. It's 50 pages.

75? Depends on which book. But the Dode again is rarely studied.

Rarely studied. And maybe we should do it someday. It would be nice.

There are very few commentaries on it. People don't study it. But it's very valuable for that.

And here he's using it. Here he's using it. And I had to take a lot of notes.

And I'd like to leave the notes in to help you. Notes means I didn't understand it the first time I read it. I had to go study.

So here we go. Which takes time. And I have responsibilities downstairs.

I have to write hundreds of pages of stuff. So anyway. I'm not whining, right?

Please go ahead. I'm going to add something to my notes. Yeah, okay.

So jidartsu shen chiba means to write. Like sentim, you know. The notes, right?

But here it means draw, right? In the first line.

[Speaker 2]
Chiba.

[Speaker 1]
Chiba. B-r-i-s.

[Speaker 2]
B-r-i-s.

[Speaker 1]
It usually means to write. But it also is the word for painting or drawing. So here it's drawing.

Limo means a drawing. Or a paint. Usually a drawing.

And so shen, I think it would be well done. Well executed. Then it can give you the impression on a two-dimensional surface of three dimensions.

You can see a well-done drawing. You can feel perspective, right? Specifically here it calls tomen.

Tomen means like the mountain and the valley. Higher and lower objects. And you feel like there's three dimensions there.

[Speaker 2]
350 A.D. Yeah, maybe. I don't know.

[Speaker 1]
But he's a Buddha. Okay. So nangwa means it appears that there's three dimensions.

Okay? It appears in the painting. If the drawing is on the table, how can the mountain in the drawing be higher than the valley in the drawing?

Got it? They're all table elevation. Okay?

Nangwa tsulteta. Nyanda mayen tokla. This means to thinking which is messed up.

Which is not pure. Right? Which just means to your fantasy or to your imagination.

It also means imagination. Or wrong idea. Okay?

Nam kun tu. In every way. Okay?

In all respects. Even though the two don't exist. Meaning the pramana which holds the blue, and the blue which is outside.

Okay? Even though those two don't exist. In that way.

Okay? Gyang. Tak du.

They always look that way. They always, they invariably look that way. Okay?

As if there's a perceiver and an outside object perceived. Okay? In the same way that a good drawing, although it's flat, has perspective, has altitude.

Okay? It's kind of cool. And he's using that to prove what statement?

What was his last statement?

[Speaker 2]
What seed was planted? How could you plant a seed?

[Speaker 1]
Yeah. By beginningless time habituation. He's using Maitreya to prove his statement.

Rigvedrupche. Sorry. Lungidrupche.

Right? He's using scriptural authority. Cool?

That's sexy. That's really... Your text is the most beautiful until we get to sages.

Okay.

[Speaker 2]
Tok. Tok. Okay.

[Speaker 1]
This is really sexy. I mean, it gets sexier and sexier. So, in this system, deer in the Simtsampa Deer, chidun me kyang, good, very good, jajay te.

Yeah, things work, okay? Things work. It's all good.

Things do things. That's a great translation. Things do things.

There's no problem with it. Do things and there's no problem with that. Te meaning correct, right?

And this is a fundamental concept of Prasangika. But here he's talking about it with minority. Gyel par che gu, you would have to explain how things still work.

Okay? Okay. Let's say there's no other objects.

But you're still going to have to explain how things work. How can you start a car? How does the gas make the car go?

You're still going to have to deal with this. Good. Good.

Okay? We would have to go into this subject. You know, okay, so there's no other objects.

But how does things work? How does a car get to the school?

[Speaker 2]
Yeah.

[Speaker 1]
And you know, mang du gyur, tokpa means I have the fear. Okay, I am concerned. Tokpa means I am concerned.

Mang.

[Speaker 2]
It'd go on too long. This book would get too long.

[Speaker 1]
Mang du gyur, future tense. It would get too long. The book would get too long.

He's bailed a couple times like that. But if you read his biography, he was cranking stuff in this period of his life. He wrote dozens of books in this period of time and he really didn't have time to go into it.

He didn't have space. No, the last ten years of his life he cranked, you know, like a hundred books, crazy. So he was like, yeah, okay, gyur pa ching gyur, gyur tokpa, therefore, then he's like, nam rikpe luk.

Let's say, let's go here. If you are surabh jinn, if you have the intelligence and you are nupa, able to figure out this mentalist system, you should, shepa ja means you should try to grasp well the points that I have explained already. So he says, I'm not going, sounds like Phil, right?

I'm not going deeper. You do your best, those of you who have intelligence, you know, do your best to figure out what I said already and I'm not going to pile more on you, okay, got it? Now comes a very, very famous, very famous and very hot subject, okay, very, very intriguing subject.

Okay, here we go. As if the rest wasn't. Good.

Simtsampa, the mind only, okay, now, think of emptiness and think of gaccha, and think of emptiness expressed as the emptiness of the gaccha, the absence of the gaccha, okay? The absence of the credit card in your pocket, right? The credit card is the gaccha, and what's the kind of credit card I'm always talking about?

Discovered credit card, which is useless, that's a perfect gaccha, like you want to pay for dinner and you change your pants and you don't have a credit card in your pocket, but it's a discovered credit card anyway, that Cucina Rustico wooden tank, you see what I mean? That's perfect emptiness. Fake, fake credit card, unreal credit card, okay?

So anyway, what's the credit card here, in this sentence so far? Don't forget, this phrase means empty of, in Tibetan you have to say empty by, empty of.

[Speaker 2]
The outer objects.

[Speaker 1]
Yeah, so the credit card in this school is outer objects, the impossible thing that cannot exist, the pen that comes from its own side, is an outside object, okay? Say again? Yeah, no, they have proved with their reasoning, okay?

They have proved the past tense, with their logic, with their logic so far, in these last you know, ten pages or something, it feels like ten pages, really. They have proved with their logic that things are, they have established an emptiness where things are empty of outer objects, okay? They have worked hard, they have given us logic, they've given us reasonings, they've given us illustrations, and they've proved that there are no outer objects, and they've established an emptiness which is the lack of outer objects, okay?

Now, Je Yab Tse, yeah, Je Tsongkapa and his two spiritual sons have explained, okay, that ke leng gu, we're going to have to accept this in the Thanggyurwe Luke, in the Rangyurpe Luke, and in the Ngak Luke, I mean, I can feel Mr. Wu's happy over there, if you're listening, okay? I hope you're happy, because it says here, Tsongkapa and his two spiritual sons have said that you must accept this interpretation if you're going to appreciate Madhyamaka, and if you're going to understand Tantra, you know? You've got to go with this no outer object thing, okay?

Choney Lama is claiming that according to Je Tsongkapa and K.J.B.J. and Gyaltsab J., this logic which has been presented so far, about why there's no outer objects, you need it when you practice Tantra, and you need it to understand Middle Way. Because the seed part is correct, you see? The foundation consciousness part is not correct, because blue can't perceive.

As we said yesterday, blue is not shepa, blue cannot perceive anything. Blue is not alive, blue cannot think, okay? It cannot be foundation consciousness, you see what I mean?

That's just weird, okay? But this whole concept that the world is coming from your seeds, you guys need it. Thank you, Mainomi.

Okay? This is Tsongkapa. Thank you, Mainomi, we're going to use you when we get to Tantra, okay?

Why? Because the angels come in from you, because your mind is so pure, and you wore the clothes, who was there? Yeah, you did the robes, you see what I mean?

You did your Tantra practices, you planted the seeds, and you get to meet Vajrayogini, because like your person sitting next to you, she's coming from you, and that's correct, and that's something we need to keep in mind, or we cannot practice Tantra. Cool? Don't expect that she's waiting out there past the moon, and you work hard, and you get there, and you meet her.

She's not there. Cool?

[Speaker 2]
So is the practice what is assumed?

[Speaker 1]
Sorry? Oh, you mean Tantric practice?

[Speaker 2]
Right, at the time of...

[Speaker 1]
Well, he just says, in the way of the secret word. If I were going to translate it, I'd say, in the way of the secret word. I'm trying not to use the word Tantra anytime, anywhere, because it's so misunderstood.

So I'm either saying Diamond Way nowadays, I even changed the name of the Tantra courses to Diamond Way courses, because people, it's so misunderstood, you know. Okay, cool? Now, I'm not satisfied with that, and so I went to find what they really said, and it's a little different, okay?

And I think you should know, and I think it should be in your footnotes, you know, okay? So yeah, we need it, but exactly how, we're going to read his... We're going to go to his book, where he talks about it, and I don't know how I found it.

Did I find it? Maybe I didn't find it. Oh, I think I did find it.

Oh, no, I found the Tantra. Okay, look. How much time we have?

Do we have any time?

[Speaker 2]
We have four minutes.

[Speaker 1]
Good, let's do, this is sexy, I mean.

[Speaker 2]
Oh, do we have nine minutes?

[Speaker 1]
Well, kyam is very common, and kap is not so common. It's a good mistake, actually. So, what's lam-me?

Lam-me nil-njur. Anuttara, yeah. He's referring to the highest class of Tantra, Anuttara Yoga, lam-me nil-njur, okay?

Anuttara Yoga, Tantra, okay? Kap-su-yang, even when you get to the fourth, to the highest class of Tantra, not just Tantra in general, but even when you get to the highest class of Tantra, ke-len, it's something we accept, okay? It's something we accept, even in the highest school of Tantra.

Why? Sang-du-tsa-gyi-le, the root Tantra of Guhyasamaja, okay? In the root Tantra, which was Tsongkhapa's, it's the one he spent the most time on.

Guhyasamaja, the root Tantra says, sung-dan dzin-pa nam-bang-pa. Reject, yeah, reject what is held, and reject what holds it. Reject the distinction between the holder and the held.

Reject the distinction. Sung-dan dzin-pay kun-chi. It's in the Vajrayogini Tantra.

The vines of the holder and what is held. Yeah, and that's a reference to the same source, okay? And in a yoga way, what is it referred to?

The two side channels, yeah, okay? One is mainly, when prana passes through one of them, you tend to believe outer objects exist, and when prana passes through the other one, you tend to believe that the subjects of outer objects exist, okay? And those wrap around your central channel like the amedhis, the medical symbol?

Caduceus, yeah, and they choke it. And that's what this refers to. In Vajrayogini practice, they're called the vines, the two vines, you know, okay?

[Speaker 2]
Yeah, I was afraid you were going to ask me that.

[Speaker 1]
I believe that's, yeah, I think that's correct. And I think it's switched by different authors. Sorry, you know, I always get stuck there.

[Speaker 2]
So this is explained in the context of this quotation?

[Speaker 1]
Yeah, this topic is treated in that section of that tantra, okay? This topic is treated, I went and got it for you.

[Speaker 2]
Thank you.

[Speaker 1]
Okay, in the Kanya, right?

[Speaker 2]
I guess.

[Speaker 1]
Sorry, yeah.

[Speaker 2]
So are we going to get Je Tsongkhapa, or are we going to do that next time?

[Speaker 1]
I did not go there, but somehow I was satisfied by what I got. And I don't remember, yeah, here he quotes Je Tsongkhapa. Here he quotes it.

And it's a softer acceptance than implied earlier. It's kind of like, it would be useful to know the Mind-Only School's position. You know, it would assist you.

But it doesn't say khen len. We still have any time?

[Speaker 2]
Yes, five minutes.

[Speaker 1]
Okay, let's go to the tantra. Just for your edification, let's go look at the actual quotation from the tantra. Okay, go.

[Speaker 2]
So just want the quotation part?

[Speaker 1]
Let's do the whole thing, because it sets up the scene.

[Speaker 2]
Tene, chen len de, dey chin shekpa. Nang par, nang zey dey chin chin. Shekpa tang chey ki nong par tokpa.

Nor jey shey ja wey. Ting jin lan nyong par shuk de. Jang chuk zem dey sung so.

[Speaker 1]
Yeah, I would be, I think this would be worth checking. Okay, just for my own, you know, something I'd like to check. Okay, tene, chen len de, den da.

Conqueror. Dey chin shekpa. One thus gone.

The one gone thus. Vairochana. Okay, nang par nang zey.

Vairochana, the Buddha of appearances. Went into, okay, I'm going to skip to the verb. Nyong par shuk.

Went into, similar to the Heart Sutra. He went into meditation on the kind of meditation which we call, okay, the diamond of the realizations of every Buddha. Okay, so Vairochana went into a meditation which we call the diamond of the realizations of every Buddha.

And then he said this bodhichitta. So they're calling the verse a bodhichitta. Okay, and that happens.

In the Nagarjuna's wisdom, I believe the chapters are called bodhichittas. Sem kye, or in some similar word. Okay, I believe they are.

The name for a chapter is sometimes funky. Okay, but he expressed the following bodhichitta. Okay, ready?

And here it is. Well, good luck, you know. I'd have to dig around a bit, but I believe it is.

If I were going to translate it, I'd say he expressed the following words that reflect bodhichitta, or something like that. I wouldn't call it a bodhichitta, but I believe in Prajna, they are called bodhichittas. The chapters are called bodhichittas.

No, they're called rab che. But there is a book where they're called sem kyes. I don't remember which one.

Okay. By the way, I warn you in advance. You've got to get this one right.

Chalwa. No prenezo. Yeah.

Chalwa. Chalwa.

[Speaker 2]
Chalwa.

[Speaker 1]
Yeah, the whole thing is like beautiful emptiness poetry. And it's interesting, because Adam's text becomes prophetic. No, free of all working things.

Reality is free of all working things. Ultimate reality. Devoid of all working things.

By the way, this is probably Baba. Chalwa. Which means all things.

Because to say emptiness is free of all working things is not so profound. You see what I mean? But if you say emptiness is empty of all things, then you get this kind of hard sutra exaggeration that people like in this kind of poetry.

There's no pumbo. There's no kam. There's no kye che.

[Speaker 2]
There's no body. There's no realm. There's no...

[Speaker 1]
There's no five heaps. There's no categories. There's no doors of sin.

Any connection to yun-tsen? To the seventh chapter. Any connection?

How does the Bodhisattva's question go? Samudgata, paramartha samudgata. Yeah, but first he lists 13 different categories of stuff Buddha said, including pumbo, kam and kye che.

Yeah, and then suddenly he said they didn't. So what's getting into you? Okay, this is the same thing.

You see what I mean? There's no... Everything I taught in the beginning, cancel that.

Okay, it's Buddha talking. Okay, pumbo kam kye che. And also cancel...

Yeah, meaning the blue and the holder of the blue. Cancel those two. Nice?

Things are not themselves, and that's equal for all things. It's equally true of all things. Nyam nyipay.

Therefore, pase, pas, right? Your own mind is makyepa. Never born, dumane.

This dumane means from the beginning.

[Speaker 2]
From the beginningless.

[Speaker 1]
This spelling, g-d-o-d, means for time with no beginning. It's the same as tomo mepane. It's the same...

It means antiquity. For time with no beginning. Okay, ever since.

Okay? Your mind never started. Since forever.

I like to say stuff like, since forever. Okay? Because the nature of everything is...

Empty now. I like it. They programmed the low voice in.

Ah, yeah. Last piece. Thus was it spoken by the Buddha, whose name is Varocana.

Okay, that's making a beautiful little footnote. I think that snippet, that whole snippet, you know, he goes into this deep meditation, his brain is talking, and then he says it, and then they say, that's what he said. Okay?

Got it? We still have a minute, let's not waste it. Oh, I'm sorry.

Okay. We get the actual statement by Tsongkhapa. And we get to see if it's really what it was claimed to be.

Okay. Okay. Sexy.

[Speaker 2]
Captain Bill, we love you.

[Speaker 1]
You're awesome. We miss you. You gotta come visit and get your brain soaked in this stuff.

The 15th today. Yeah. And thanks for all your past help.

I was thinking about how many airline tickets you gave people so they could get to Diamond Mountain, etc. You're awesome. Okay.

I think at some point I decided that the left-hand channel was the holder, the iddha, the white one, and the right-hand channel was the held. Okay. I think at some point I decided that.

Mainly because the feminine power is considered more intuitive and more mental, and the male power is more clunky and physical.

[Speaker 2]
Okay.

[Speaker 1]
I believe, after much study, I believe that's what I came up with. But that was like 15 years ago, so. Cool.