Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 33

[Speaker 1]
Inam Guru Anandamakam Niryatayami Sankhye Shraddham Sakhi Chandamla Shamsu Bhadur Gatikasuchi Nagi Chhenyam Gipayasanamki Nola Penchir Sanghe Drupasho Shraddham Sakhi Chandamla Shamsu Bhadur Gatikasuchi Nagi Chhenyam Gipayasanamki Nola Penchir Sanghe Drupasho Shraddham Sakhi Chandamla Shamsu Bhadur Gatikasuchi Nagi Chhenyam Gipayasanamki Nola Penchir Sanghe Drupasho Shogishmogi

[Speaker 2]
So we're still in the mind only. And we're still, you know, this part is focusing on things, right? And the emptiness of things, as opposed to people, right?

And we're talking about outer objects. And we've been in the process of denying various people's thoughts about outer objects for it seems like, you know, a year and a half or something. So I think we may be close to finishing that debate.

But anyway. So according to the mind only school, in a very brief way, how would you say, they say that one validates the perception of a visual consciousness that all of us have? Oh, because they're there when they see it.

It's a word that we thought might not pass. Wrong group? And then we're just going, answering all of the questions.

So, oops. In the building of the mind you see it's there. And he got the extra credit.

Now what's going on in this? How does this prove? How does part of the blue itself, the timing is part of the blue has to be seen the perception of blue into for the semantics for blue to exist, there's got to be at some of but for the semantics, then there's got to be something to see that some of which in this case is that perception.

And then how do you know that? Well, that's a problem. Oh, because you have a memory of seeing blue, which proves that you had an apperception there.

But now you need, I guess, an apperception to see the memory. I mean, I'm just saying, this is now where we would. Yeah, yeah, yeah.

So if there's a memory of having seen blue, there must have been a perception of seeing blue. That confirms blue and it also confirms the perception of blue. Yeah, right.

Now I have to confirm that. So now, one may wonder, if everything comes from mind, just how could it be that things appear as outer objects? It seems so ridiculous that they would appear that way.

[Speaker 1]
This is where you get a shock DCI answer. It's got to be a seed. What's the technical term for that in the mind-only school?

There's a very weird technical term for that.

[Speaker 2]
For?

[Speaker 1]
For that kind of seed. There's a specific weird word for that kind of seed. We've had it like four times or something.

I'll give you a clue, it has bok chok in it.

[Speaker 2]
That's how much I'd come up with. What kind of bok chok?

[Speaker 1]
Munjuki bok chok.

[Speaker 2]
Okay.

[Speaker 1]
Ancient seed for calling things out there.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
That's an interesting... Your graduate students can write a doctoral thesis on munjuki bok chok. I'll be something.

I'll be a bhakti or something. Munju, to express. B-R-J-O-D.

[Speaker 2]
Munju.

[Speaker 1]
I mean, that's the kind of thing your grandkids will write books about. With the database. Please continue.

[Speaker 2]
What will happen today by the end of class? We'll forget everything.

[Speaker 1]
Besides that. Someone will fall asleep in class. That's definite.

[Speaker 2]
You think? Really? What's the answer?

Boy, I don't know how to rate the likelihood of that. You're getting a whole bunch of extra credits.

[Speaker 1]
What was it?

[Speaker 2]
We would have finished.

[Speaker 1]
Seriously? We're hoping. Yeah.

[Speaker 2]
We're hoping. Okay, let's go.

[Speaker 1]
Time flies. That's a very nice vocabulary word. No, the ne is very beautiful.

[Speaker 2]
She did a good job.

[Speaker 1]
Oh, I'm sorry. Yeah?

[Speaker 2]
Yeah.

[Speaker 1]
Wow! I'm with him. Invariably.

What?

[Speaker 2]
Conjunction.

[Speaker 1]
Found in conjunction. That's how I translate it. I think it's a good translation.

It took me a while to come up with it.

[Speaker 2]
He's not looking. Quick, take it off. Extra credit provisional translation from turn five.

[Speaker 1]
Wait.

[Speaker 2]
The other book is fixed. Okay. Hold on.

Oh, the holder and the holder.

[Speaker 1]
Holder and the holder. What are they called in the Vajrayogini Tantra?

[Speaker 2]
Grasping.

[Speaker 1]
Grasping. No. Divines.

[Speaker 2]
The vines. The vines.

[Speaker 1]
They're actually undivined vines. In the Tibetan, it's misspelled.

[Speaker 2]
Because the au?

[Speaker 1]
Yeah.

[Speaker 2]
There you go.

[Speaker 1]
You had it. But then you erased it.

[Speaker 2]
Au. Okay.

[Speaker 1]
What's it mean?

[Speaker 2]
Things do work.

[Speaker 1]
Nice, beautiful.

[Speaker 2]
Precisely.

[Speaker 1]
I'm glad they didn't bet any money on it.

[Speaker 2]
Thank you very much.

[Speaker 1]
Yay.

[Speaker 2]
Next time you'll have movies and cartoons.

[Speaker 1]
Yeah, something modern.

[Speaker 2]
And a lot of news, apparently. Oh. Is that a creepy wall of pain?

[Speaker 1]
Yeah, it is creepy. Let's get out of it. Go away.

We're not interested in the news.

[Speaker 2]
It's a dog name. A clock name.

[Speaker 1]
It's because I'm precise. So, just to review where we were, which is kind of a controversial place, he said the way that the Mind-Only School proves that outer objects don't exist is something that the Lord and his two sons have said we must accept in the context as well of both Madhyamika schools and Tantra. Okay?

So, the crucial word here is Kailam. You know, what does that mean exactly? Do we really have to accept?

Then he says, among all Tantras, even in the highest class, the fourth of the four classes, you must also accept it because the Guhyasamaja root text, root Tantra said, it has the words sungdam dzinban nam pangpa eliminate the holder and the held. Okay? Give up the holder and the held.

Then we went and looked at the root Tantra, and it really is there. And it was spoken by the Buddha emanating as Vairochana. Okay?

And now we get some comments on it by Choney Lama. Okay? So please read, Ms. Umpana.

[Speaker 2]
Rinpoche, Selden, Lekhyam, Depongjorwat, Latanang, Namparitpa, Tsanghi, Lukitsum, Tsetate, Kini, Tonpetong, Nyiksam, Shikla, Nyekpa, Lepar, Nyegote, Sheksum, Thank you.

[Speaker 1]
Okay, so, as support for his statement that, according to Tsongkhapa and his two principal disciples, you would have to accept the mind-only presentation on these matters of held and holder. Okay? Holder and held.

Yeah. He quotes Je Tsongkhapa in the Yeah, the lamp which illuminates the five levels. Rim-nga is a huge subject.

We did it in the tantric course. It kind of starts with Nagarjuna, who wrote a book on the rim-nga. And it's kind of cool.

And it includes things like the clear line, and the rainbow body, and things like that. It's like a tantric long-rim abbreviated five paths. Something like that.

Okay. Lekhyam. So, he quotes it.

I guess directly. Detong jorwa la As far as the Bliss and emptiness. Jorwa.

Yeah, as far as the union of bliss and emptiness. Okay? To really appreciate the union of bliss and emptiness.

But here's the word that I love. Tano.

[Speaker 2]
Tano.

[Speaker 1]
Tano. At least. Now, to me that means you know, minimum you should have some understanding of the mind-only school system of Holden Helder.

That doesn't mean he said you have to accept it. Okay, got it? I felt so happy when I hit the tano.

Tano is related to maotata, right, like the edge. Meaning, at the very least, pakrani mira. Any Russians here?

Oh, pakrani mira. Right? So that's a lot different from saying you have to accept it.

Nara saglasu. Saglasni? Nara saglasu.

It's a different thing. It's a completely different thing. I mean, to me.

So, at least you should understand. If you're going to understand this concept of bliss and emptiness, how they interact, then at least you should understand lekpa nye gu. You have to find, you have to come to a strong perception, okay, understanding of the kind of emptiness where things are empty of sungzin zetade.

Which are separate substance, which is a mind-only code word for come from different seeds. Yeah, it's the tree thing. It's a tree branch thing, okay?

So, at least you have to come to a good understanding of how the tree thing works in the mind-only school. Okay? Got it?

In the system of the namrik tsam. He mixed the two words for mind-only. Yeah, yeah, yeah.

Vijnana mantra. Yeah, he made a new word for mind-only. Mentalist-only.

Something like that, okay? It's cute. It was cute.

But this tsam and this tsam is a lot different, okay? This tsam means, you know, at least. Okay?

At least. So, this tsam with tan-ang means at least just get that in your head. And that's a mayingar, to me.

Yeah, you could get more. You should get more, but at least you should understand that. Now, those of you who went to the tantric classes, how would that relate to the two levels of tantra?

Two levels of tantra are meeting the Deities and getting taught by them how to become them. Right? So, how would that relate to the mind-only school's idea that people you meet and you come from the same seed?

Yeah. It is useful in tantra, right? If you want to meet an angel, if you want to reach the first level of tantra, then you're going to have to plant one seed which splits into you and the angel.

Okay? So, who's responsible for angels? Yeah, I mean, okay?

Like it's nice to know the mind-only system. You know? Because it says you're not going to meet an angel unless you plant the seed in you.

And they don't come from some other world and come to you or something like that. There's no such thing. They split from a seed in your own mind.

But if they do, can you still study with them? Can you learn something which you don't know from someone who came from you?

[Speaker 2]
Yeah, yeah.

[Speaker 1]
Got it? Okay, that's a cool point. Do you have a question?

[Speaker 2]
Is he implying that this position is like to reconcile the two, that this position is foundational, that you kind of have to it's better if you get to the higher school, but you have to build from here.

[Speaker 1]
I think you can say that. I think that's a healthy thing to say. That you should understand the lower schools' presentations of emptiness.

Because almost in a negative way, you won't make certain mistakes. You won't have certain misconceptions. It's kind of a list of wrong ways of thinking about emptiness before you get to the right one.

Yeah, good. So I don't know if I K-land the K-land.

[Speaker 2]
Got it?

[Speaker 1]
I don't know if I accept this word accept. You have to accept. Accept as a starting place, maybe.

Okay. Alright, so you're going to hit this in texts. In debates, people are going to say, Tsongkhapa said, you've got to be a Minomi person to practice Tantra.

And you're going to say, Tantra. Okay, Tantra. Get ready to pull out your Tantra.

Okay? I got a Tantra in here somewhere. As predicted by Utpala, we are done with the Minomi.

Now, just to clarify, what's happening is he first he divided emptiness into the emptiness of the persons, and the emptiness of things. And he kind of shotgun all these guys with dak chik rang wan chen gyi dak. dak chik rang wan chen gyi dak.

Unchanging, unitary, autonomous self. And he kind of knocked them all out at the same time. And then he said, but on this one, on the emptiness of things, they have differences.

Mainly that was how it's going to go. On the emptiness of things, they have differences. So he's going to kind of he's going to say, now he got to the lower middle way school, after the Minomi, and he's going to say, as far as the emptiness of person, or the no self nature, you have to say, it's what I said before.

Now let's talk about the emptiness of things, according to them. So he's going to jump to that. Here we go.

[Speaker 2]
shi pala nyi u ma rang gyupa dang ten gyur wey lu so means here's the second of the fourth fourth of the two The fourth point has two parts.

[Speaker 1]
Meaning the fourth school. The fourth school on the emptiness of things. There's the independence I like to call it, and I strongly suggest, the independent branch of the middle way school.

I like the branch, because it implies there's other branches. And the consequence branch. Who's got the plane?

Phil, you got the plane? Yell in her ear.

[Speaker 2]
sin la Translate it. Here's the first.

[Speaker 1]
Yeah, which is the here's the first branch. di pa means this system. The system of these guys.

The system of these guys. So di pa is kind of the you can say lung di or you can say It's the same thing.

[Speaker 2]
Emptiness of the person in these guys' system is just like what we've explained before.

[Speaker 1]
Yeah, how it is we already explained. And then soft disjunctive.

[Speaker 2]
Whereas the way the way the way they joke This joke means how do they establish the way they establish the emptiness of things.

[Speaker 1]
Yeah, here we go. Then I went and got you I went to remind you guys I went and got her translation of what they believe is the emptiness of the person. I just went back and cut it out and put it here.

Okay. Because we're supposed to remember. Okay.

And he kind of look at this. He threw the three lower schools in with the lower half of the middle way and said what they think is the lack of self nature to a person in its full and definitive form is substantial lack of being substantial dak chik rang wan chin zay ye, sorry zay ye, substantial What's that mean? You have to have chankya.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. He's the only person I know who went into all that substantial really well. Okay.

Good. This tok ma means our first job. Okay.

The first thing we have to do. Okay. The first thing we have to do is mun zin.

Mun zin. Identify.

[Speaker 2]
Okay.

[Speaker 1]
Identify. Mun zin means hold the face.

[Speaker 2]
Okay. This is misspelled by the way.

[Speaker 1]
It's misspelled. Interestingly. Yeah, it's mun zin.

It means check it. Oh, it's past sense of zin. So you want to check check n-g-o-s apostrophe d-z-i-n See if you hit it with a d in front of it.

I don't think so. No, I think he's misspelled it. Mun means the face and that's how you spell mun zin which means to identify.

Yeah, exactly. Or recognize. So our first job is to identify what is the tendency to hold to things as being real which holds to gaccha.

Okay. What's the gaccha and what is it that holds to it? Okay.

Which is a nice approach, right? If we're going to study someone's school about what do they think emptiness is, it's a nice approach to talk about, well, what's their version of the gaccha? That's what we did at China Soft Power.

We had fun with it for a couple days. Say again? It's wrong.

[Speaker 2]
I'm inclined to believe it.

[Speaker 1]
See if there's anybody that's spelled it. Do space and g-o-s and look it up. Yeah.

It's more correct. They're just used to seeing mun with a d in front of it. It's wrong.

If I do say so.

[Speaker 2]
Maybe it's a dumb cup?

[Speaker 1]
Maybe it became a dumb cup by corruption. Anyway. My school says.

Alright. Okay, go. Wait, who's got the plane?

Phil. I didn't hear you complain about anything. Okay.

I'm going to divide and conquer. So, first he's going to say what the Prasangika would say about our normal perceptions, our normal everyday perceptions. Are they correct or not?

And then he's going to say what the Svatantrika would say about our normal everyday perceptions. And the last line, the fourth line, says here, maybe I'll use my cursor. The fourth line says your normal everyday perceptions in the opinion of the Prasangika true.

No. Not p-h. k-h.

True means mistaken. Okay. They are true.

They are mistaken towards the yul. Now, but they split yuls into many kinds. And nangyul means the one that makes its appearance to you.

As it appears. So you have to be sensitive when they talk about yuls and they're talking about pramanas. Is it shen yul?

Is it zintangi yul? Is it ngul yul? Is it nangyul?

There's many yuls. Okay. Objects.

Desha, right? So you have to pay attention to what comes before yul. It's mistaken towards what's appearing to it.

Okay? Got it? And now here's a description of what that feels like.

First of all, we're talking about sokhirs. Yeah, people who have not seen emptiness directly. So they're going to describe normal perceptions.

First they say, I'm not talking about Aryas. Forget Aryas. You know, normal people.

Okay? Which is sometimes a good way to translate. Average people is a good way to translate sothukyo maybe.

Yeah, because that's exactly what it means. Yeah, your average joe. In their...

You can say mindstream, but here it just means in them. Okay? Sometimes it just means in their body and mind.

You see, it doesn't mean... You don't have to say mindstream. Or you can say in their mind.

When they hear something. And he adds a second qualifier. Nume.

The perception is Nume. No, it's not messed up. Nume means to hurt, right?

And this is a... This is a... This is a in Pramanavartika way of saying you're not drunk.

You're not extremely jealous. Okay, you don't have reasons to misperceive things. So Nume, you're going to have to find a nice translation.

It means like unaffected. Sometimes I use unaffected. AFF.

Meaning unaffected by drugs, alcohol, strong emotions. You know, meaning there's no obvious cause for you to be mistaken. Maybe.

But I kind of like the negative feeling. You see, unaffected. Okay, all right.

Numiculo. And Duntun is getting even trickier because Duntun means it means accurate. It's what's there and what it sees are the same.

Duntun almost means that. Okay, Duntun. But what he wants to say is a normal, unmessed up perception, which is seeing things pretty reasonably.

Okay, it means that. I would add the pretty myself because it's not exactly. Okay, got it?

Or you can say this. And it's my famous question to Khen Rinpoche after he taught this. I told you guys before, but we were sitting in the room, yeah, and I just I was thinking about getting out of the room and having tea.

Because he used to take a tea break. And I was looking at the door, and I got kind of upset, and I said, well, if my normal perceptions are mistaken according to Prasangika, is that not a door? And he said, it is a door.

You're Duntun about the door. You are Duntun about the door. It is a door, and you're seeing it as a door.

That part of your perception is correct. And your perception is nu-me. You're not drunk, you're not angry.

Maybe you just really want to go to the bathroom. Okay? But as you see door, you have assumptions about door.

Gut... In Princeton, they called it visceral presuppositions in religion class. You have gut feelings.

You have strong, born feelings about the door, that it's coming this way. Okay? And that's the part.

That's the part you're mistaken about. But it's Duntun about door. Got it?

And it's nu-me about door. I'm not seeing it as an orange thing flowing as if I run LSD or something.

[Speaker 2]
Okay? Got it? Christianity class.

[Speaker 1]
Okay, anyway. It stuck with me, as you can see. Okay.

Here we go. So, assuming the state of mind is that. Okay?

It's seeing a door normal. It's normal. And it's not...

And it's unaffected. Maybe normal... I don't know.

Play with it. That's your job. That's what we pay you for.

yul suk dra so rang gi tsen gyi drub pa nang yang And things that that sosokhewa, that average person, the things that they are looking at or listening to, right? The objects of that perception, whether they be visual form, okay? Sosokhewa here.

Or sounds, etc. They appear to rang gi tsen gyi drub pa. They seem to exist in and of themselves.

Okay? They seem to exist in and of themselves. But, nang wa tang ma drub.

But they don't exist the way they seem. They don't really exist the way they seem. Drub means here, exist.

Tang nam, nang wa tang means as they seem to. Ma drub pa. Therefore, according to us, who's us?

No, Prasangika. Sorry. Yeah, Prasangika.

Right here, right? We're still in Prasangika. Okay?

According to us, trul, nang yul la trul. You are mistaken towards what's appearing to you. Okay?

Your normal, everyday perceptions are mistaken according to the Prasangika. Okay? And that's why.

Now, he just is setting up the rang gyu pa, because that's the difference. Okay? So please read.

Now, by the way, you can do this as you guys probably know. You can push it down and get the whole thing up there. Okay.

Oh, wow. Big mistake. Here.

What am I going to...

[Speaker 2]
Yeah, lama.

[Speaker 1]
I'm sorry. That was an interesting mistake. Okay.

Yeah, yeah. Nang yul la ma trul.

[Speaker 2]
Okay. Yeah, good.

[Speaker 1]
Now we're in familiar territory, and it almost feels like going home to see your mom or something. Like, she hugs you and you're like, oh yeah, now that feels good. Yeah, that feels much better.

Rang gyu pa ni. As for the independent branch, okay, what do they say? Le lo de nam la de tan nang.

Things do appear to those states of mind in a certain way. And, nang wa tar thub.

[Speaker 2]
And they are that way.

[Speaker 1]
Yeah, and they really are the way they seem. Okay? Big difference, right?

They do appear. De tar. Rang gyu tsen ni kyu drub pa.

Well, rang gyu tsen ni kyu drub pa. In and of themselves. Oh.

If they had said, le lo ni me la nang wa rang gyu shak sa ma yin pa yu rang gyu tu mo ma yin pa du lu su drub pa nang wa, that would have been wrong. Okay?

[Speaker 2]
That's the gag ja according to the rang gyu pa.

[Speaker 1]
But, rang gyu tsen ni kyu drub pa, I believe they would accept. They do exist in and of themselves, by definition. They exist by definition.

They appear to exist by definition, and they do exist by definition. I believe they would say that. Okay.

No, he just said that way. In that way. So, to cover my rear end.

I change around on rang gyu tsen ni kyu drub pa. By definition is the obvious one. But, when I really think about what it is, I feel sometimes that we should say in and of itself.

You can say by definition, but, when you see the description of rang gyu tsen ni kyu drub pa, it's more in and of itself. But, it's the same thing. It's the same thing.

Okay, de tar nang shi. I think in that case, you might want to think beyond the words. But, don't go as far as another word for emptiness.

You see what I mean? For self-existence. Like, coming from its own side, because that would be rang lun ne.

There's already another phrase for that. Okay. All right.

De tar nang shi nangwa tar drub pa drub pa. Because they agree that the way it seems and the way it is are the same. Meaning, in this case, existing by definition, in and of itself.

By the way, nowadays I'm flirting with the denmei as not itself. Dogmei. Sorry, dogmei.

I'm flirting with bumpe dogmei as the vase is not the vase. And I kind of think it works sometimes. Maybe not all the time.

Because I think that's what it means. Anyway, tar drub pa. And, I'm very excited about the possibilities of the word in.

But, we'll talk about it later. Drub pa, nang yu la ma tuwa she te. What's this she mean?

[Speaker 2]
You accept?

[Speaker 1]
Yeah, nice. They take that position. Now, for a hundred dollars, what if it had been a, B-Z-H-A-B.

Yeah, exactly like janma shepa. You make me nervous every time you open your mouth. That she means for a flower to open.

[Speaker 2]
Oh, right.

[Speaker 1]
Okay. Look, pema shepa. Okay.

And it's only in his name. So, don't confuse A-D with E-D. E-D is to take a position.

A-D is for the opening of a flower. Okay, completely different. And definitely don't confuse them with B-S-H-A-D.

Which means to explain. So, the most common mistake a new translator makes is to see it as B-S-H-A-D. Pao shada she.

Which means to explain. Yeah, they take the position that ma tuwa.

[Speaker 2]
It's not correct.

[Speaker 1]
Yeah, that the mind is not mistaken towards its nanyu.

[Speaker 2]
The appearing object.

[Speaker 1]
Yeah, the object that appears to them. Okay. And therefore, tel rang nyi gyi gac cha la.

Let's keep the charlat. Let's just go to kepar che. Kepar.

What's this kepar?

[Speaker 2]
Big distinction.

[Speaker 1]
Yeah, big difference. Huge difference. Okay.

So, kepar can mean difference, or it can mean distinction, or it can mean feature. So, be careful. Here it means huge difference between the two.

Yeah, in terms of how subtle do they go. Okay. What's chi yang?

What's ring tung?

[Speaker 2]
Oh, right. The counterposing ring tung is length.

[Speaker 1]
Long short means length. Then, what was the first one I said?

[Speaker 2]
Chi yang.

[Speaker 1]
Chi yang is the weight of something. Because it's made, they say, heavy light. It means weight.

And the ring tung means, long short means distance. And charlat means relative subtlety. Relative subtlety.

Okay, got it? Yeah, cha wa and rak pa. Yeah, cha wa is the divisive speech.

[Speaker 2]
Be careful.

[Speaker 1]
Cha wa means subtle, and rak pa means obvious. Okay, gross. I haven't found a good English word which is the opposite of cha wa.

Because gross has too many connotations in my day.

[Speaker 2]
Disgusting.

[Speaker 1]
Obvious is not bad. Yeah, that's not bad. How do you say not subtle?

What's the opposite of subtle? Rough is pretty good. Rough is pretty good.

Anyway, it's a challenge for a translator. Keep going.

[Speaker 2]
de nang di de, luk la chud, tham che lo dun tu nang, nuk mek la nang, hwang du shak pa, sam du she kye.

[Speaker 1]
Okay, stop there and let's do this piece. di pay luk. Lung di.

[Speaker 2]
Oh, the system of this?

[Speaker 1]
Yeah, lung di means this system. Di pay luk means these guys' system. Okay, di pay luk la.

In this guy's system, chud tham che, all existing things, our shakpa are established. Meaning, when you're trying to make the decision of whether it exists or not, that's called shakpa. When you're deciding whether something exists or not, shakpa.

You can say established and that's okay, I'll buy it. But don't forget what it means. When you're answering the question, does it exist or not, shakpa, they are shakpa, they are established as existing, by virtue of, wang kyi, by virtue of, nawa, to a lo, which is nuk mek.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
Or we can say dinten. Reasonable, you know, it kind of fits what's going on. Consistent, consistent with reality, or something, okay?

And that's how you define things. Now, don't forget, which is probably going to come here, in the Svatantrika presentation of the Gaccha, they would, to this thing, they would add, tumum mayembe duluksu. Say tumum, mayembe, duluksu.

Tumum, mayembe, duluksu. Okay? Which is not shared by these systems?

No, it means through some unique way of their own. That's Gaccha. Okay?

So, things that appear to you are real, until you get to saying, tumum mayembe duluksu. You know, from their own side, some unique way of being, that my perceptions are in no way contributing to. It's not 50-50.

You see, they say 50-50. Half coming from the object, half coming from me. That's the lower middle way.

Mind only? Coming from me, but in a different way. According to the Prasangika, the mind only still think everything is coming this way.

So, they do believe things have a unique way of being of their own, below the Svatantrika. The Svatantrika achievement was to say 50-50. And then they got overthrown by the Prasangikas, who said 0-100.

Okay, guys? Okay. Shaksam jishyampe.

So, they do believe that things depend on the mind, but only 50%. Oh, here it is. So, what's their Gaccha?

Lona-mela-namaya-wangi-shakpat-sam-min-pa. Their Gaccha is, it's not just established by appearing to a reasonable state of mind. Rather, it has its own way of being.

Ranggit duluk. Here's duluk, okay? Its own way of staying.

Its own way of sitting there. Ranggit duluk, okay? Got it?

Mune, jupa. If it were to exist in that way, from the side of its own unique way of being, meaning, my perceptions don't contribute to its reality at all, well, that's a Gaccha. Got it?

Ranggit. And they should have added tumo-mayembe duluk, okay? He just said Ranggit duluk.

So, if from its own, if it has its own way of being, which I am not contributing to in any way, that's the Gaccha. That's their Gaccha.

[Speaker 2]
Cool? Can it be spelled with a pao sometimes?

[Speaker 1]
It can be spelled with a B, yeah.

[Speaker 2]
Which one?

[Speaker 1]
Pao, sa, da, ta, da. But it's definitely not an au. It can never be an au, because that would change it to...

to desire. To want.

[Speaker 2]
Okay?

[Speaker 1]
So don't confuse those two. There's no prenasal on staying. There is a prenasal on desire.

Which is why I'm beating you up on prenasals. Because you're going to say stay when you say I want. I want you to leave, but you'll be saying, I want you to stay.

Okay? Okay. Yeah, okay.

By the way, he said, Takigaccha. Somebody help me out. He didn't say Gaccha, he said Takigaccha.

[Speaker 2]
Which is the label. The label?

[Speaker 1]
That's a different spelling of Tak.

[Speaker 2]
Tak.

[Speaker 1]
Somebody had a...

[Speaker 2]
We had a talk earlier.

[Speaker 1]
A statement of the smell of a croissant. Maybe it's Mexican food.

[Speaker 2]
You know what I mean? Would exist, the thing that we didn't know existed.

[Speaker 1]
Do you want me to give it to you? I mean, you don't want me to give it to you. The opposite is Lamkigaccha.

[Speaker 2]
Oh, so this is Rigvegaccha?

[Speaker 1]
Yeah. It's just another way of saying Rigvegaccha.

[Speaker 2]
I'm excited.

[Speaker 1]
Okay. All Gacchas are divided into two types. Things you eliminate by practicing the path, which do exist, like anger.

And then things you eliminate by emptiness reasoning, like self-existent people who get you angry. Second husband. Okay.

[Speaker 2]
Four minutes.

[Speaker 1]
I'm interested to see how things go. If you're a young person and you grew up with the two husband theory, would your relationships be perfect? We're going to see.

Okay. Here we go.

[Speaker 2]
...

[Speaker 1]
Yeah, this is heavy stuff. It's beautiful, but it's heavy. Okay.

So, detar drupasik chumna. If something were to exist that way, if something were to exist that way, in what way? We're talking about Gaccha.

Yeah, ranggi duluksu. If you want to be more correct, ranggi tummo mayembe duluksu. Okay.

If it were to exist from some way of being of its own, Okay. Now they're going further. We said what's the Gaccha.

But what does it mean to hold to the Gaccha? Okay. So now he's going to define that according to the Svatantrika.

Yeah. Okay, that's Gaccha, but what does it mean to hold to it? Okay, because that's the first thing.

If it's me or mine. Okay. Okay, good.

You guys are getting good. You already know more than most monks. Now we're shooting for the Gacchas.

Okay. More than most Gacchas. Okay.

Deda dupa shik chung na. If such a thing were to exist, meaning it can't, denpa dupa. That would be denpa dupa.

That would be truly existing. That would exist really, in reality. Okay.

And you could say that would exist ultimately. Okay. Meaning, those must be two words in their school for?

[Speaker 2]
Self-existent.

[Speaker 1]
Self-existent. Okay. We're not sure about Ranggisenikidrupa yet.

I believe they say that's okay. Okay. Soksuk gyurwa yinpe.

So they would then exist in reality, and they would exist ultimately, if they existed through some way of being of their own. Okay. From their side.

Without my participation. Deda dupa dzinpa ni. And to believe in such a thing, to hold such a thing to be this way, is what we call?

Denzin. Holding to things as real. Denzin.

Holding to things as real. I like to call it the tendency, because holding is kind of weird, you know, like a holding. So I like to call it the tendency to hold things as real, or to believe.

Zin is probably more comfortable. Zin is probably more acceptable English. The tendency to believe in things as real holds to things as being that way.

Okay. And, moreover, that's the henkei version. Yeah, inborn.

You were born with it. Ants have it. Bugs have it.

Fish have it. Birds have it. Gracie may have it.

We're still not sure if she's a Buddha or not. If she were a normal dog. Okay.

Tapatasungi. In the remote chance that she's a normal dog. There are different zinmani.

Denzin henkei say, duh. Duh. They believe.

They believe. That's what they believe. The duh is sort of a put down here.

They say. That's what they say. Duh.

That's what they believe. And, they also say one further thing, and we'll stop. They say that denzin must be shiddu.

An obstacle to buddhahood. As opposed to an obstacle to... Nirvana.

Nirvana. Now, that's a huge subject. That's a huge subject.

Okay. We'll get into it some other time. It'll come.

And, it's confusing and it's hard to work with. Okay. Are we out of time?

[Speaker 2]
We are out of time.

[Speaker 1]
Alright. That's a good place to stop. And, it feels like we're back in the comfort of home, right?

We've still got to get there with Ben's text. I think we have a few more weird stories to dig through. I'm not looking forward to trying to find this shopagni.

[Speaker 2]
Did you find it? No, it's going terribly. I found it in a few places.

[Speaker 1]
You're welcome. We made it to the... At least we made it to Madhyamaka.

Thank you.