Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 41

[Speaker 2]
Today, I'm going to give you a brief introduction to the Dhammacakkappavattana Sutta, which is the Dhammacakkappavattana Sutta. So, if you remember, oh, so many moons ago, no, not moons, suns ago. What is it Choney Lama says that if you get it, you'll understand the meaning of religion?

Oh, yeah. So, remember what it is we're talking about. Lower Middle Ages.

We're talking about the, yeah, the independent group of the Middle Way school, and we've just gone through the syllogism, Chit Padrao, one or many, right?

[Speaker 1]
If you understand the line.

[Speaker 2]
No. Oh, yeah.

[Speaker 1]
That's close, halfway there. The fact that they appear different.

[Speaker 2]
So, if you get that to be the parts is to be the whole, and that the parts in the whole appear to be different. And you're empty of that separateness, you will finally be able to figure out the line.

[Speaker 1]
Ooh, that's a tricky one. That is a tricky one. That's a difficult one.

[Speaker 2]
If you don't understand the direction things are going, you will be able to understand them to be the parts is to be the whole. Remember this is independent group. Boy, that's hard.

Okay, what kind of classical syllogism?

[Speaker 1]
Remember Choney Lama went into this little. Oh, introduce your text to us. Okay, my text is by Choney Lama.

By the way, when you introduce it, you should mention Tattva. Tattva, it's a genre. It's a genre.

Meditations on emptiness.

[Speaker 2]
So, Choney Lama, who's a renowned professor of monks in the monasteries, and this is his graduate level text on what he considers the most important thing that one must be able to do to get to the essence of Buddhism, which is have a direct perception of everyone. So, what he's going through is all the different school positions on what emptiness is. And so, we've gone through the lower schools.

We've gone through mind-only. We're just coming to the end of the independent group of the middle way. And maybe we'll get to Prasangika today.

But he's showing the differences between them so we can really understand clearly what it is that we need to know. So, remember at this point in the text, Choney Lama was talking about the different kinds of syllogisms. So, which type of classical syllogism is demonstrated by the one or many?

[Speaker 1]
Tough, tough, tough question. Mean question, mean question.

[Speaker 2]
Yeah, it's like the kind where the lack of one means the lack of another. Right, that's what I was going to say. The general set is not present.

Therefore, a particular instance is not present. Yeah, that's cool. So, only those who did not hear that one can do that.

Okay, Choney Lama says there are many syllogisms for approving emptiness in the independent group of the middle way school. What was his concern at this point? There's not enough time in that text.

So, I suppose there's no English equivalent to the phrase tanmay. Untrue.

[Speaker 1]
That's a lie.

[Speaker 2]
It's funny though. But it was very funny. I mean, that may be one.

Yeah, I mean, I'm sure it by the way. Only those who did not hear this. Anyone in the back of the room?

[Speaker 1]
Answer this if you don't know.

[Speaker 2]
Who's based on analysis? Reason? A reason.

Yeah, reason. Syllogism. Syllogism, yeah.

Reasoning works.

[Speaker 1]
Hey! It looks like Ezra.

[Speaker 2]
Alright. Thank you. Thank you.

Andy, you change.

[Speaker 1]
So, she's been going through emptiness according to all the schools, which is very helpful. And we're working up. And we reached the...

Oh, sorry. And we reached the... In fact, we're almost...

Today we're going to finish it. It's been a long time. A couple of years.

Okay, so... Let's see here. Where are we?

Okay, I need a good plane driver. CG? I haven't had much luck today.

Everyone seems to be sleepy. You guys didn't take a break, or you took too much break? CG looks fresh.

[Speaker 2]
... Yeah, pretty good.

[Speaker 1]
You can tell her she's doing good.

[Speaker 2]
Thank you.

[Speaker 1]
Okay. That's the first time we ever said that in history.

[Speaker 2]
Thank you. Okay.

[Speaker 1]
Okay, what's a tumpeh yanda? What's a tumpeh yanda?

[Speaker 2]
The other kind of... ...

[Speaker 1]
Come on, human computer. It's on the edge of your brain.

[Speaker 2]
Oh, classical example.

[Speaker 1]
Yeah, the classical example. So, let's take... We always give the example of logic between husband and wife.

So, the husband's talking to... Nick's talking to Aaron. He said, we should go to the Japanese restaurant today.

Take to Japanese restaurant. A. B.

We should go there. 3. Because...

They have good... It's like Kuchina. It's like the other restaurant.

Okay, so that's called... The fourth part of a proof is to give another example. It's like the other restaurant that we both enjoy.

So, that's called tumpeh yanda. That's the tumpeh. It's also a restaurant.

It's also... It should be eaten there. Tun means it...

There's a harmony between those two qualities. It also includes those two qualities. Okay?

So, the tumpeh in our classical proofs on emptiness...

[Speaker 2]
A mirror. Reflection in the mirror.

[Speaker 1]
Yeah, it's a reflection in the mirror. Sugnyen means... By the way, we had janyan.

[Speaker 2]
That goes... Spectrum?

[Speaker 1]
That was janyan. Janyan.

[Speaker 2]
Guitar? Da.

[Speaker 1]
Not da. Oh, da. A wig.

A repeat of the hair. In janyan, the repeat of the sound echo is very common. But here it's a...

Sugnyen. A repeat of your face. Okay?

In the mirror.

[Speaker 2]
Okay? All right?

[Speaker 1]
Sugnyen la tene. Using the parallel example of a reflection in the mirror, we can... Nge as a verb.

[Speaker 2]
Ascertain.

[Speaker 1]
Yeah, we can figure out what it means to say things are not real. We can figure out what it means to say things are not real. This method of figuring out how things are not...

Chechen is a very difficult word.

[Speaker 2]
Chechen.

[Speaker 1]
Yeah. It's the thing in front of the mirror. Okay?

It's a very difficult word. And it's made of parts... It's made of very common words.

So it's very... It'll trip you up. It looks like B-Y-E-D, but it's not.

So what would you say? The original object or something? The face.

[Speaker 2]
The object reflected. The thing being reflected.

[Speaker 1]
Yeah, the thing being reflected. Okay? It means the person's face while they're shaving.

Okay? And then there's the suknyam, which is the double of them. The rupa double, which is in the mirror.

Okay? So the... Which one is real?

[Speaker 2]
Neither.

[Speaker 1]
No, I mean relatively. The Chechen... The guy's face is Chechen, relatively real.

But... But the thing in the glass is not... He's not shaving the thing in the glass.

That's a totally false self. Okay? He says, che shin ni, che shin gyi suknyam, the reflection of an object in the mirror, right?

de che shin dim nam The appearance of that.

[Speaker 2]
As it appears...

[Speaker 1]
It... The reflection appears to be the thing in front of the mirror. And babies will sometimes reach out to a reflection in the mirror.

[Speaker 2]
Dogs. Yeah.

[Speaker 1]
Yeah, I... Yesterday we had Adam's dog over to visit my dog. They were cute together.

They did butt-smelling contests for a while. Anyway, che shin dim nam yang Okay? What's the yang mean?

Again? Nope. Oh, no.

It's a disjunctive. Oh, but. But, okay, yeah.

It appears as though the image in the mirror is the image in front of the mirror. But, ma dru. But it's not real.

It doesn't exist the way it appears. There's a discrepancy between the nang tsul and the ne tsul, which was the whole point of the one and many. The one and the whole, right?

It appears to be separate, but actually they're one, okay? So it appears to a kid, to a baby, as if the thing in the mirror is real. And she might reach out to it, but it's not real, okay?

So, nangway tar du ma dru, it doesn't exist the way it seems, okay? Important mistake here in the spelling, in the carving. What's lawa mean?

Yeah, good. And with tea?

[Speaker 2]
Where's the tea?

[Speaker 1]
T-E-A?

[Speaker 2]
Horse. Oh, tea.

[Speaker 1]
Yeah, exactly. Da chin pa, dai chin pa. It means too weak.

With tea or with coffee, it's labo to lawa, it's too weak. We call horse piss coffee. So, but I'm just saying, easy and weak.

Weak for tea, easy for things to do.

[Speaker 2]
Same spelling, slawa.

[Speaker 1]
Yeah, yeah. Oh, with tea, not the letter T. Well, you actually say labo, labo.

[Speaker 2]
Labo.

[Speaker 1]
Or if you're having diarrhea, you say, oh, it's very labo today. Yeah, yeah, it's like gooey, okay? I'm just trying to teach you the word, okay?

Here it's lawa, which means easy. Easy, okay? What's easy?

It's easy to ngepa.

[Speaker 2]
To ascertain.

[Speaker 1]
The meaning of denme. No real, no real, not real. If you use the example of an impression in the mirror, a reflection in the mirror.

That's all. This sentence says, if you use examples like reflections in a mirror, then any idiot can figure out what's emptiness. Okay?

It looks real, but it's not real. Okay? So it just means, lawa means, come on, anyone can understand that.

Lawa. And therefore, okay? Uh...

denge sinne. After you have... figured it out with the reflection in a mirror, well, then you can take it to other things.

Okay? So we give you an easy example of something that looks real that's not real, and then we use that, and then we take you over to things like nyukus. Yeah, like a tree starting to grow.

Then we take you to the real thing. Okay? And we take you to that, and to your mind, to our minds, to our minds, more.

That sprout will denpa nang.

[Speaker 2]
Appear as if it's real, yang.

[Speaker 1]
But, nangwa taru madhub. But it don't exist the way it looks. Okay?

This druppa means exist. Okay? It don't exist the way it looks.

The same language up here, look. de du nang yang nangwa taru madhub. He's parallel, he's doing parallel.

Okay? Same, the same words. He's using the same words.

A reflection in a mirror appears to be the face, but it's not. A sprout appears to be real, but it's not. Okay?

And you can nirputate. You can understand the sprout. You can perceive the reality of the sprout, if you perceive the reality of the example.

[Speaker 2]
What's the shade there?

[Speaker 1]
Oh, it's in your own mind. You see? Good question.

It's a quote. Hey, this ain't the way it looks. You can figure it out.

This quote, this ain't the way it looks. Okay? You can figure it out.

So he's defending the use of, in madhyamika, in middle way, the constant use of reflections in a mirror as an example for emptiness, or deceptive reality. And he's wrapping up the lower middle way. So you're here at a very important time.

It took us two years to get here. You just happened to be here today, when we start the Highest View. Yay!

If we get through this paragraph. Oh wait, who's got the plane? Seiji, come on, find something wrong.

[Speaker 2]
Te tar ranggitpe lukkitsa kittamek ngepa shikjunang chok yimpar shippe gompar chepa tachi mu Te tana uma ranggitpe lukki tawa shenyampe kenpa yud na ngu gong du tu shepay dun te nam sikjang tumar sonwar ngepar bi shik dang yin no This dang yin no is very clumsy, and I'd be surprised if it's not something else, but I can't guess what it might be.

[Speaker 1]
So I'd like you to check it. It's possible, but it's unlikely. Okay.

So here we go back. Te tar ranggitpe lukkitsa means what?

[Speaker 2]
Our mind streams are like that? No, by the...

[Speaker 1]
Yeah, the system of the... the lower Middle East system, in their system, you can ngepa chukyidangme.

[Speaker 2]
You can understand the absence of the person.

[Speaker 1]
Yeah, good. And if you remember, the absence of the person was kind of lumped in with the lower schools. Okay, so the lower Middle Way did not have any big original presentation on the emptiness of people.

But we've spent just a long time on their version of the emptiness of things. Okay, got it? Now, fifty dollars to anyone who can get this little phrase here.

The first half of the second line, fifty dollars. This is their highest explanation. No.

Maybe I just put my purse away. Yeah, I'm safe. Come on, work on it.

Chew on it, chew on it. You know, when you're a translator, you go like this, and you go like this, and you go like this, and finally it makes sense. Unless it's all miscarved, like a Vinaya text.

It doesn't matter how much you think about it. So the chung is, from this comes? Or came?

All right, all right, all right, I'm going to give you clues for forty dollars. Ngepa shik chung. What's that mean?

This is one way of ascertaining it. Nah. Good.

Good. If you, if you came to some certainty about this, okay, about this emptiness I've been talking about, meaning using the reflection, you know, chung. Yeah, it'd be awesome.

But I'm looking for one more word for the fifty dollars. Okay, I'm safe. Cancel all bad.

Give me the ang.

[Speaker 2]
Or?

[Speaker 1]
No.

[Speaker 2]
Oh, even if you- Good, you're close, you're close.

[Speaker 1]
Keep coming.

[Speaker 2]
Even if you were- Go ahead.

[Speaker 1]
Even if you were to- Even if you got this, it would be amazing. Good, good.

[Speaker 2]
Yeah.

[Speaker 1]
What's the implication? That this, that there's a higher teaching- Nice.

[Speaker 2]
Awesome, too.

[Speaker 1]
Nice, okay.

[Speaker 2]
Wouldn't it be then that even would do, what you're understanding, not the- Were you? If you came- If you came to some uncertainty about evenness.

[Speaker 1]
Yeah, if you came to some understanding of the lack of self to things, even just this one, shik, even just this one, that would be amazing. But it's a mayinga. It's a criticism.

It means, even means, you know, this is a little bit lower, okay? Don't forget. But if you can get this one, you're still cool.

Okay, even if you, even if you just get this one, you're- He didn't say cool, he said chok. Supreme. You are supreme.

You are number one. You're an amazing person. Okay, are you?

Chok?

[Speaker 2]
No.

[Speaker 1]
No. He's exaggerating.

[Speaker 2]
But do things seem different from their core?

[Speaker 1]
Excuse me?

[Speaker 2]
Do things seem different from their core? It's like, I'm having such a hard time- No, I'm having trouble with that too.

[Speaker 1]
Don't ask me. Okay, okay.

[Speaker 2]
You have to look at one or the other.

[Speaker 1]
Chogyinpa Shepe, okay, it is taught in the scriptures that, that would be amazing, okay? It is explained by Tsongkhapa, etc., that, even if you get... Therefore, Gompa Cha Shepa Tachi Mu.

Tachi Mu is an idiom, Adam, we can throw it in our idiom dictionary. He's making an idiom dictionary. Special word dictionary.

Tachi Mu. It means mommy good. You don't need it?

Needless to say. Or what needs say. What needs say.

Tachi Mu. Means... Then what's this mean, Gompa Cha Shepa?

[Speaker 2]
Oh, I'm sorry, okay. Yeah. For $50.

If you...

[Speaker 1]
If you just get it, you are amazing. And if you meditate on it, Oh my God! You know, okay, okay.

So he's, he's wrapping up the lower middle way. This is his final word, and he says, look, if you understand it, I did my job, now your job. You got to meditate on it.

Okay? Tachi Mu. So, of course, you are super amazing if you understand it.

But, how much more amazing you're going to be if you meditate on it. Okay? Tachi Mu.

Okay? Tentana. Like that.

Namo Ranggipe Lu.

[Speaker 2]
The system of the refuters.

[Speaker 1]
Tawa. Their view. So her genre of book is called Tachi.

Right? Her genre of book is called Tachi. Oh, sorry.

Okay. So, Tawa means viewpoint. Ti means instruction.

So the, her kind of book is a special kind of book, like Lam Rim, is called Tachi. Tachi means book about how to meditate on emptiness. So here it comes.

He says, look, if you could really... Now he's, now he's saying something... He's getting cute.

Okay, let's suppose you understood this viewpoint. She. Nyamudu.

Okay? Tawa. Of the lower middle way.

Okay? Nyampe khenpa yena. Somebody give me that.

[Speaker 2]
You would be arrogant.

[Speaker 1]
Yeah, yeah, yeah. If you got some kind of arrogant attitude, that you think you know the lower middle way, if you think you understand their viewpoint on emptiness, okay? You guys out there, you know, you all think I'm a middle way expert.

Well, then you better know the lower school too, of the middle way. If you think you have it, you better, kondushepe tön.

[Speaker 2]
You better understand the meaning of what we just explained above.

[Speaker 1]
Good, good. The meaning of what we just explained should not songwa into tsikdzam.

[Speaker 2]
It's just a word explanation. It should not turn into, or have become just an understanding of the...

[Speaker 1]
Good, yeah. Your understanding. If you're gonna go around with this big head, saying you understand the lower middle way, it better be that you understand the meaning and not the wording.

Okay? Everybody understands the words. But, but have you experienced it in meditation?

You see? Do you really get the meaning? Okay?

He says, I don't want to see you guys just translating all day. I want to see you meditating on the meaning. Otherwise, don't say you understand it, if it's not internalized.

Okay? He's giving advice.

[Speaker 2]
Every section, at the end of one each time.

[Speaker 1]
Yeah, yeah, yeah, yeah, yeah, yeah.

[Speaker 2]
Each time.

[Speaker 1]
Okay? Ma songwa, ngepa gi. This ngepa means, you better do it.

And the gi here, very, very, very difficult. The imperative form of the ancient verb for, is, do it. Okay?

So always be careful. Unfortunately, this form of gi fits the R in front of it. It's a legal instrumental.

[Speaker 2]
Okay?

[Speaker 1]
So the word in Tibetan for, with your hand, also means do it. And, but it's very rare. So it's easy to make a mistake here.

It'd be super easy to make a mistake here. But, luckily we have shik after it. Which is the imperative form.

It's shok, or shik.

[Speaker 2]
Okay?

[Speaker 1]
It also means bedpan. Which I heard some of our friends, don't share.

[Speaker 2]
Okay?

[Speaker 1]
Gi shik, you gotta figure it out. You gotta figure it out. Okay?

Don't let it be just words. You gotta figure out what it really means. Don't just think about it, meditate on it.

Okay? Then it says, dang yin no, and then it will be. But that's, I've never seen this expression.

I think it's a miscarriage or something. Okay? Or then you can say, you know, if it's correct, if the carving's correct, it means, then you can say, you're a master of the Lord.

Then you can have this khenma. Then you can have this arrogance about knowing the lower middle way. That's okay.

Then you can say, you understand the lower middle way. Okay? If, if this carving is correct.

But it's, I've never seen this form. Yeah. So I'm suspicious.

Three times in 5,000 books. Give me a break.

[Speaker 2]
They're probably all misspelled.

[Speaker 1]
Oh, his teacher used it once. It could be.

[Speaker 2]
Oh, actually I think they're all Jamyang Shepa.

[Speaker 1]
Okay, it could be. His teacher, his teacher used it three times, the word, in a million pages. It's possible.

By the way, this is the dang that you use in adding things.

[Speaker 2]
Yeah.

[Speaker 1]
And with that, you can say, you understand. And with that, it is. But it's, it's pushing it.

Okay. Yay, we should give Upalaje. She survived all the wrong explanations of emptiness.

And now, she comes to the right one. Highest middle way. Yay.

Yeah. Up, up, up, up, up. Little bit high tone.

[Speaker 2]
Up, up, up. Kosa. Oh, sorry.

Okay.

[Speaker 1]
A very nasty miscarving. A very difficult miscarving, because the word is rare. And now it's even more rare, because it's wrong.

Nipa. Huge category, which is probably, you know, the only one that's right, or something. I mean, you got to go back and find it.

Good luck. Well, I'll learn. What I do, mark it here, four, four dollar signs.

No, I just did the outline. Go back. Go back to Töngyur.

[Speaker 2]
Oh, the second of the centers.

[Speaker 1]
No.

[Speaker 2]
The second of the Umars. Umars, yeah. Umars, yeah.

Sorry. Sorry. That's very nice.

Yeah.

[Speaker 1]
Here it is. Yeah. You see?

Here it is. Okay, got it? Oh.

The fourth school has two parts.

[Speaker 2]
So, maybe we should redo the headings there.

[Speaker 1]
I'm using running headers, which means they are not weighted. Because, and you know, that was one of my complaints with one of the translations we just saw. You cannot use logical headers in a Tibetan book.

Because they will say that the original prostration is one.

[Speaker 2]
Right.

[Speaker 1]
Then the rest of the book is two. Right. The original prostration takes one line.

The rest of the book can take a thousand pages. It's not equally weighted. You can't use the Tibetan outlines.

Okay. You know, you can only do running outlines and kind of fudge the header. You see?

Otherwise you're gonna have— they have this ridiculous, you know, Roman numeral one, meaning of the prostration, which is one line. And then you have a thousand pages in the Roman numeral two. And you don't do that in— you don't do that in— It's not balanced.

You see? It's not balanced, yeah.

[Speaker 2]
If we check and see if they talk about the four philosophical schools— Oh no, that's perfect.

[Speaker 1]
You could do a chapter— but make sure they're equal weight.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
If the Abhidharma school takes a half a page, don't bother with the— having a whole page for the chapter header. Right. You know?

So, you know, that's one of my pet peeves about translation. Make sure that it's equal weighted. Don't do these artificial outlines.

Okay. And it doesn't help anybody. Okay.

Okay. So— Oops. Here we go.

Okay, thank you for coming.

[Speaker 2]
Again. We expect— Thanks, guys.

[Speaker 1]
—before the end of the term. One page. Just one page.

That's all I can check. I cannot check more. Okay.

[Speaker 2]
I will meditate. Yeah. We'll make noise for you.

[Speaker 1]
We'll say hi to you. We'll challenge your concentration. We're not just making noise.

We're— We're trying to sharpen, deepen their meditation. Okay. Go, Utpala.

[Speaker 2]
I already did, and you didn't.

[Speaker 1]
Oh, I'm sorry. Okay, Nipa, Changyewi Luglani, you can do that.

[Speaker 2]
Yeah.

[Speaker 1]
What?

[Speaker 2]
So, to our second part of the Middle Way, Good. It's the— the system of the consequence root has two parts.

[Speaker 1]
I love that you said Good group. Thank you. Okay.

What's the two parts? They know— tawa tenla apa, tenla bapa. We're gonna put forth— Yeah, we're gonna put forth their view about— When you say tawa in this tati, it always means view?

View of emptiness. Their version of emptiness. Okay?

Like tati. Okay? Tama ti.

Ti means to lead a student, right? And the way to— Goswa means a point of error.

[Speaker 2]
Yeah, the way to— the way to stop any misunderstanding.

[Speaker 1]
Yeah. Yeah, good. Goswa means potential point of error.

Okay? Ko means to make a bubu. Goswa means a place of bubu.

A bubu place.

[Speaker 2]
Error.

[Speaker 1]
Yeah. How to prevent typical errors. Okay?

In their view. In studying their view. It means a typical error.

Okay? Goswa. It's— it's quite unusual.

And if you misspell it, it becomes even more unusual. Okay, go ahead. Wait, who's got the plane?

Anton?

[Speaker 2]
Yeah. Ko.

[Speaker 1]
Ko.

[Speaker 2]
Ko.

[Speaker 1]
Yeah, it's important to say ko, because go means door. Or go means head. Or go means to start.

And it's important to say ko. It means to understand. Okay.

Very common error for foreigners, non-speakers, okay? Okay, here's the first one. Now, dipa is not very common.

[Speaker 2]
Good.

[Speaker 1]
Yeah. See, di means this. Dipa means disguises.

Disguises.

[Speaker 2]
Yeah.

[Speaker 1]
Disguises system. Okay, so you got to learn it. It's not very common.

Yeah. Dipeluk means disguises system. Dipelukla.

In disguises system. Chö nam. Or— I like to say everything is common.

Everything in the universe, okay? It means that. Everything there is, okay?

Plural. Everything there is, is jokpa by tokpa.

[Speaker 2]
Established by awareness. Established by the power of tokpa.

[Speaker 1]
By the power of thoughts. Thought, okay? Ideas, concepts.

Meaning a... a luminous image coming out of the karmic seed and being projected onto the thing, okay? Just learn to think of it like that, because that's the way it really is.

[Speaker 2]
So... and that's a mis... misunderstanding.

[Speaker 1]
Yeah. Tell them why this doesn't mean understand.

[Speaker 2]
Right. Utpala.

[Speaker 1]
Yeah, it doesn't have an S. Okay, if it had an S, it would mean correct perception. But without the S, it means, I think so, which means you could be wrong.

Okay.

[Speaker 2]
So is it a conception about the luminous image?

[Speaker 1]
Oh, things are established by tokpas. And again, this process of a tokpa, it means the karmic seed opens, a luminous image comes out, and it makes a stick into a pen, rather than a chitoy. That's all.

That's tokpa. And all objects are created this way. So how you translate it, you can say discursive thought, you can say conceptual thought.

I... They all dissatisfy me. I don't know.

Okay.

[Speaker 2]
I'll try to not dissatisfy you. What would you prefer?

[Speaker 1]
I don't know. Thought. Thought.

All things are creations of thought. But it means, the karmic seed opens. If you are a dog, a picture of a chitoy comes out.

If you are a human, a picture of a pen comes out. And it lands on the same pieces, and turns it into an object. And that's tokpa.

Okay. All right. I joke so, all things are created this way.

And you better... understand it. Yeah, you got to understand it.

Because they... If you se... se na.

If you get it. If you do get it, you will understand that, all things in the universe are just... tope taksam.

[Speaker 2]
Labels.

[Speaker 1]
Creations. Yeah, labeled by this process of the luminous image coming out. Which can be called name, which can be called...

[Speaker 2]
Label.

[Speaker 1]
Label. It doesn't matter. Okay.

But it's the image. It's not the name. Okay.

Tsam tu drub la. Te drub na. And if that's the way things exist, te drub na.

Just through this labeling process, with luminous images slipping out of karmic seams. Okay. If...

if you... If they do exist that way, then you will understand, goa, that there ain't no object in the universe, which is...

[Speaker 2]
Not tope taksam.

[Speaker 1]
...not just made that way. It's a double negative. Okay.

If you understand everything is made that way, which is dependent origination, you will understand there ain't nothing which isn't that way, which is... Emptiness. Emptiness.

And they're different sides of the same coin. And he said it so beautifully. Okay.

[Speaker 2]
Um, couldn't there some way be by understanding?

[Speaker 1]
Oh, which one?

[Speaker 2]
Goa. At the end. Goa.

[Speaker 1]
Oh, yeah. That's okay. I don't know where I am.

I don't know. I don't know why he did that.

[Speaker 2]
Oh.

[Speaker 1]
It... it is correct. I don't think it's a carving error because it would have to be a double carving error.

[Speaker 2]
Right.

[Speaker 1]
The S and the so. Uh, anyway. You'd be in good shape because...

Or you can say, I don't know. It doesn't connect to anything. I'm sorry.

You find something. Okay. Good luck.

Okay. Okay, here we go.

[Speaker 2]
Mm-hm. Mm-hm.

[Speaker 1]
And so, tokpay taksam. By the way, this is very, very commonly in your text, all your texts we see, we have seen, ndu na. What they believe.

But this is dod look. No print. The way things is.

The way things lie. The way things lay. The way things sit.

Dön means to stay, right? What's your day style? Where do you live?

Okay. So this spelling, that's why we learned prenasals. Because this doesn't have a prenasal.

This is just... It is. Okay.

The way things are. Okay. Uh, and, if there are a way of being, where things were not just labels.

Products of labels. If there were... Okay, here we go.

If there were a way of being, which were not things just being products of labels, then, that would be the gaccha. Which we attack with our reasoning. Okay.

This tak doesn't mean reason. It means reasoning. Okay.

Uh, that's the gaccha. Okay. Tatthu.

[Speaker 2]
Ultimate. At the end of the day.

[Speaker 1]
Yeah, and tse means measure. That would be the ultimate version of the gaccha. And he's referring to the book so far.

He's referring to the rest of the book so far. Now we reached the measure of the ultimate gaccha. Okay.

Anything which does not exist through a karmic seed opening, a luminous image coming out, and unifying the pieces into an object. Cool. Okay.

Anything else is gaccha. Okay. Cool.

Uh, keep going.

[Speaker 2]
te dang ten ne What, what, what, what?

[Speaker 1]
Te dang.

[Speaker 2]
Ten.

[Speaker 1]
Ten ne. Don't say ten. Ten means a kind of soup.

[Speaker 2]
So, say that.

[Speaker 1]
Te, te, te dang ten ne.

[Speaker 2]
Te dang ten ne.

[Speaker 1]
Yeah.

[Speaker 2]
shakpa ma yinpe yipa tang rang shing gi rupa rang nge ne rupa rang gi tsen gyi gruppa ten par gruppa namdun jau He just gave you five synonyms for self-existence.

[Speaker 1]
Self-existence. Okay. Five synonyms for self-existence.

Extremely useful if you're teaching it or talking about it. You know. And I, I once played, I once gave a DCI audience.

I said, I'll give you all the ones I can think of. And I think it was 21 or something. 19.

There's, you know, it's a cool exercise. He just got five. But it's okay.

He's in a rush. He also has to pay for carving, so...

[Speaker 2]
Can you shakpa one of them?

[Speaker 1]
Yeah. Sorry. Can you shakpa?

There's actually six, because he says, that one, de means, topi taksam mayin.

[Speaker 2]
Topi taksam mayin.

[Speaker 1]
Okay. To exist with a way of being where you are not simply a label of ideas, okay, or images. That would be equivalent, dra, dundra.

Okay. That would mean the same thing as... And then he gives you five more.

Yeah. This means, Sugeng's book. Yeah.

Not existing through a process where it doesn't exist independently. Okay. In existence, through a process, which doesn't depend on dependence, okay, which doesn't include dependence, okay, where a thing is not...

This is the past tense of joke. Don't forget.

[Speaker 2]
Okay.

[Speaker 1]
Where is joke? Up here. How we establish things, joke.

This is the past tense, joke, shock, unfortunately. Okay. So don't miss that they're the same verb.

Okay. So it's... established through dependence.

Okay. Anything which could exist, in a way, where they were not established in dependence, is a synonym for... self-existent, or...

Okay. Self-existence seems to be the most popular English expression, just because people got used to it. Or, rang shing gi drupa.

Huh? I like to say existing through some nature of its own, because it shows that I know it doesn't exist. You see?

If you say a nature, the reader is not sure whether you understand. If you say its own nature, they definitely think you misunderstand. Okay.

But if you say through some nature of its own, you know, he's got some idea what's going to work. You know. Some means I don't believe.

That's good too. That's even more literary, I think. Okay.

But some just nails it down in colloquial American English. You know. He's got some idea it's going to work out, but...

You know. Okay. Okay.

So, exists through some nature of its own, or rang shing gi drupa.

[Speaker 2]
Pretty close.

[Speaker 1]
Exists through its own sign. The pen existing this way. Okay.

From the pen. Rang shing gi drupa. I like to say by definition.

In English, it means the same thing. By definition. So, here the English and the Tibetan are the same.

Sometimes I'll say in and of itself for that, depending on my mood, or the flow of the sentence, the dung of the sentence, the music of the sentence. What's going to work better?

[Speaker 2]
Okay. So, we've used that, we've translated that phrase elsewhere in the text as it exists by definition. So, would we want to use the same?

[Speaker 1]
I do. I mean, there's an argument for that. But if the feeling, if it would lighten the feeling for the reader, I don't mind if you want to say in and of itself.

Sometimes. Mo yik gi drupa can be in and of itself also. Anyway, and then denpa drupa.

[Speaker 2]
In truth?

[Speaker 1]
Yeah, in truth. It's the easy translation. You can say really, but it's not as powerful in some cases.

So, these are going to take some... These are kind of your call as a translator. And you're trying to think of what would be helpful to the audience.

And you're trying to think of what sounds musical in English. So, those are decisions. Those are considerations you have to think about.

Does it sound like poetry? Or, you know... What was the other consideration?

[Speaker 2]
It rolls off the tongue? Well, are you being consistent within your own text?

[Speaker 1]
That's true too.

[Speaker 2]
Or is it going to make sense?

[Speaker 1]
Yeah, it doesn't make sense to the reader. If you've hit them with three hard ones, you might want to hit them with a softer one. These are decisions you make.

These are advanced translation decisions. I've given them heavy words three times here. Can I give them an easier one?

Or, it's getting pretty clunky. And then I want to make it a little more musical. So, those are decisions you have to make as a translator.

And you should start paying attention to those, because you haven't been. It hasn't been your goal. Your goal has been to get the meaning right.

But as you progress in your translation ability, the music of the sentence becomes important. And lightening the reader's load becomes important. Because if they get too tired, they'll quit.

If the reader quits reading, you have failed as a translator. It doesn't matter if it's correct. If it's exhausting to the reader, then you've failed as a translator.

If they set the book down, you've failed as a translator.

[Speaker 2]
We're out of time?

[Speaker 1]
No, I'm just saying, think about it. I mean, if they put the book down, we all failed. Some people put the book down if there's not enough complication stuff in it.

Well, I've tried that concept, but it's expensive to print, because... It's expensive. No, you put Mind Only on the cover of the book.

You got some sales already. Wow! Wow!

I'll put it on. Thank you. Thank you.

Yay, we hit Prasangika! It's all downhill from here.