Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 43

[Speaker 2]
Today's lecture is on how to get rid of negative energy in the body and mind, and how to get rid of negative energy in the body and mind. So remember a long time ago, three days ago, we had just started our discussion as a consequence, group of the middle way school, so describe in both a positive way and a negative way just how it is we create objects.

[Speaker 1]
The only way you can say something exists is if you conceive it.

[Speaker 2]
What two things about a label are not the point, and what two things are the point?

[Speaker 1]
A label is not the word or the sound, a label is a reference, a label, a luminous unifying I love that, yeah. Yeah, great, it's popping out of our karmic seed. I like that.

By the way, if I do say so, it makes sense. The other, it's always unclear in your mind, what is label, what is word, what is, you know, okay, anyway. What's three main players?

I mean, even if I hadn't seen it, it still makes sense. That's what I'm saying, but I've also confirmed it. Okay, go ahead.

[Speaker 2]
Mountains.

[Speaker 1]
Oh, I'm back? No.

[Speaker 2]
Sorry, we had a thing, but we only know three of the things. Almost, no.

[Speaker 1]
Okay, question. What are the three main players in the process of labeling, first in English and then in Tibetan? Objects, objects, yeah.

[Speaker 2]
Particle, things to receive the label. Oh, yeah, the thing that receives the label.

[Speaker 1]
We say the result of the process. Dak che. Say dok che.

Oh, no, I'm not supposed to give it, I'm sorry.

[Speaker 2]
Don't say anything. Don't say anything.

[Speaker 1]
There it is.

[Speaker 2]
Dak che.

[Speaker 1]
It's probably without an S, I'm guessing.

[Speaker 2]
No, it's dak che che without an S. Oh, yeah, okay. Dak che.

Dak che. Dak che. And dak che che.

[Speaker 1]
Good, nice. Perfect, I guess. Dok che sure has an S.

[Speaker 2]
I suppose there's no English equivalent to the phrase kormak chakpa.

[Speaker 1]
Kormak chakpa. Difficult word. It's unusual.

[Speaker 2]
I guess no one can tell me.

[Speaker 1]
Shopping comes together, right? You're really fishing. You're fishing back there.

You can't figure it out. Go ahead. No, no, it doesn't matter how long you spend on this.

I don't think anyone's going to get it.

[Speaker 2]
Oh, kormak chakpa.

[Speaker 1]
It's very, very, very strange idiom. I wonder how many there are in the sumo. How many kormak chakpas are in the sumo?

I bet, let's make a bet. I bet it's less than 100. I bet it's 50 or something.

What do you think? I wonder how many kormak chakpas have been written in history. I don't think many.

It's a really weird idiom. To understanding. I want you to be careful when giving me the English equivalent for this word to limit it to the main idea of the topic of this quiz.

[Speaker 2]
Yeah. Conception. Luminous image.

Are you enabling it now? Yes, thank you. It's the process of a seed ripening in your mind and unifying the object.

[Speaker 1]
That's okay. I'll go for that.

[Speaker 2]
How many you got? 175.

[Speaker 1]
Eww.

[Speaker 2]
Sorry.

[Speaker 1]
In the context of this quiz. Yeah. It's a valid point.

There's 175 kormak chakpas in a million pages. That's more than I expected.

[Speaker 2]
How much do you have?

[Speaker 1]
175 in the history of our database. There's some more books in Mongolia I heard. She just wrote me an email.

She's getting something. I couldn't show this. Very good.

Very good. I'm assuming this is an idiom. You can't just translate it literally.

I think you can translate it literally. The object is clarified? Your object?

It's at dusk. Oh, right, right, right. What did it say?

Oh, wait, it's just a rope. I'm listening. What did you say?

Oh, you didn't make it? Is it that it's at dusk? It's not an idiom for at dusk.

[Speaker 2]
It just means, it implies that it's at dusk.

[Speaker 1]
Okay, okay. This is great.

[Speaker 2]
You're a holy man. Thank you for...

[Speaker 1]
Oh, that it? Did you create that?

[Speaker 2]
No, I did not.

[Speaker 1]
Wow.

[Speaker 2]
I just have the bones for my life tools, for relapse or whatever.

[Speaker 1]
Good for you. Okay, let's get going.

[Speaker 2]
Take over there.

[Speaker 1]
Now, we got to go back to this verse. Okay, I'll say it fast, because we covered it already. This is Nagarjuna.

This is in his letter to the king named, The String of Precious Jewels. And it says, people are not the earth element in them. They're not the watermelon element in them.

They're not the fire element in them. They're not the... Am I okay?

They're not the wind element in them. They're not the space element in them. They are not the consciousness element in them.

And they are not all those elements together. But, where are you going to find anybody who's anything else? How can there be anything else?

Okay, now we go to his commentary. Okay, please read. Who's got the plane?

Inna, you got the plane? Come on, criticize.

[Speaker 2]
We did this the last time.

[Speaker 1]
We did?

[Speaker 2]
Do it again?

[Speaker 1]
Oh, am I behind?

[Speaker 2]
A little bit, yeah. But you said we could go talk about them. I didn't...

[Speaker 1]
Oh, let's go over there. I'm just going to say it quickly then, so we can make progress. Correct?

The words that start with, the person is not the earth element, up to the words that say, the person is not the consciousness element, is referring to the fact that the elements individually cannot be pointed to as being the self. Okay? We are denying that.

And, when we say it's not all of them together, we're talking about the collection of all of the six elements together. But we're also talking about a person who is totally independent of those elements. And we say, how could they be the person?

Okay? So, therefore, we are denying that you can posit a person who is essentially separate from the six elements. Okay?

That's the whole sentence. Now, he didn't quote the next lines, so we have to go get them from the tengyur. Right?

[Speaker 2]
Uh... The...

[Speaker 1]
Read here. What's it mean? The kyébu, the person, is a dupa of the six elements coming together.

Therefore, it is not something which can exist in and of itself. And neither can the elements individually, which are collections on their own, exist in and of themselves. That's all.

Okay? Yeah, they also have collections.

[Speaker 2]
Okay.

[Speaker 1]
So, then he says, by the way, the next verse, which starts with, because the person combines the six elements, and goes up to, uh... I'm sorry, those line, that line, he doesn't refer to the other three lines, that first line is saying that the person, the person is established only through a label applied to either static parts in a single moment, or a flow of parts over the day.

[Speaker 2]
Okay?

[Speaker 1]
Okay, got it? Now he goes on, and this is a very famous line, extremely famous, so please repeat, please read. You guys want to take a shot at it?

I think you can figure it out. Start with sudenit, in your mind. Start with the header.

Don't go straight to the verse. So, for that, that, this is how it works? This is how it happens?

It's dra for cittamche. It's similar to all things. Yeah, good.

The way I've described the person in this verse applies to all other things. Okay, we've described how the person is not the six elements, and that applies to all other objects also. Then he gives a famous verse from, this is Parchandubha, this is the, the brief, Kangyur, perfection of wisdom.

Okay? And it has a very famous quotation.

[Speaker 2]
And since it's like that for all people...

[Speaker 1]
The way it is for people is the way it is... for everybody. Sorry, it is, the way it is for the individual is the way it is for all people.

[Speaker 2]
And... the way it is for all people is the way it is for all things.

[Speaker 1]
Good. Okay? The way it is for you is the way it is for all people.

And the way it is for all people is the way it is for all things. Very famous. Then I, I had that occur in Gombara Upsell, so I've already looked for it.

[Speaker 2]
Nice.

[Speaker 1]
And I remember suffering.

[Speaker 2]
Where's it from?

[Speaker 1]
This is the original source. Oh, sorry. I found it in the Tantra.

Okay. Okay. His version comes from the, from chanting the names of Manjushri.

Okay. And that's the only place I've ever found it. His version.

This one was written down by somebody else. Yeah, it's a ten-year commentary. Okay.

Oh, I see. So I didn't find it in Dupa.

[Speaker 2]
Right.

[Speaker 1]
But everyone says Dupa. Okay, everyone. Gombara Upsell quotes it here, you know.

And he also says it's from Dupa. Okay. And then the reference there, I forget where I found it.

Dak-chin-dawa-ne. Yeah, I did find it. And what throws you off is looking for the ji, because it's spelled chi in the ancient times.

Okay. You can look it up in the Kangyur. Okay.

Dak-chin-dawa. I didn't put the reference. That was kind of stupid.

I think it is the Bhagavad Gita. But it's chin-dawa, and not jin-dawa, so you'll never find it. Like I've searched for it for hours, and then I realized it's an ancient spelling.

Okay. Wow. Does it mean how?

Yeah, in the way that you understand yourself, understand all people, beings, in the way that you understand all beings, understand things. By the way, here's the next two lines of that quotation, which are kind of sexy. It might be nice in a footnote.

You want to read those? Read the third and fourth lines, because he only gave you the first two lines. Okay.

Ke-wa. Ke-wa.

[Speaker 2]
me-tang ke-wa-ni kar-ni du-pa di-ni she-ra-pa-rok-shin-ni cho-chu-pa-yin Yeah.

[Speaker 1]
You found it in Dupas? Yeah. No, I mean, yeah, it's, I got it twice here.

That's it? Yeah. I think it happens twice in Dupas.

He'll give you the page numbers. Anyway. In the way that you understand yourself, understand all living beings.

In the way that you understand all living beings, understand all objects. When you are beyond thinking that things don't grow or do grow, then you are practicing the perfection of wisdom. Yeah.

Okay, got it? When you no longer think that things start, and you no longer think that things don't start, now we can say you're practicing the perfection of wisdom. That's Buddha.

That's the right Buddha. Which turning of the wheel? The second turning of the wheel.

Okay. Question about Kunship. Kunship is about the ambitions too, right?

Where are you looking? The end of the line. Oh, yeah, it could be, but it's not the point here.

He would have said Kunkhen normally. Okay, Kunkhen. If it was the Buddha.

Okay, go. Nga She.

[Speaker 2]
Nga She.

[Speaker 1]
Bhumsem, sorry. Oh, Bhumsem. That was an interesting one.

That was a fun mistake. Okay, good. Nga She Tani Tape Dön.

When you say me, when you say Udpala, okay? And when you go looking for the thing which got the name Udpala, okay? Well, what kind of thing is that?

Jindashik? How does it exist? Okay, tudup means, you know, in what way does it exist?

Sal is the same as chaktsal. To seek.

[Speaker 2]
To seek.

[Speaker 1]
Nginye. You won't find anything. Try to look for the Udpala, who got the name Udpala, before you give it the name Udpala.

You can't even conceive of it, because the seed hasn't come out to put it together. You can't try to find the parts of Udpala, before you call her Udpala. Not possible, okay?

Try to think of a thing without a karmic seed in your mind, and you'll come up with disconnected parts, okay? Mata ma chepay tse. Simple, unexamined, don't ask, don't tell.

Yeah, explain. There's a big debate nowadays in the army, American army, can you be gay, you know? At first they said, no gay people.

We will kick you out. We will punish you. Then there was a big fight for many years.

And then they said, okay, you can be gay, but we won't ask you.

[Speaker 2]
You're not allowed to do that.

[Speaker 1]
Yeah, we won't ask you, and you don't answer. And then now it's illegal to ask someone. Yeah, you cannot ask.

In the army, yeah. Oh, actually, now it is legal. Anyway, that was just declared by the Supreme Court to be legal, to say you can't be, in the army.

[Speaker 2]
Now the Supreme Court declared that they don't want to declare yet.

[Speaker 1]
Okay, anyway. Okay, anyway, mata ma chepay means, don't ask, don't tell. Okay?

If you don't check, where's the utpala? If you just say, look, she's over there somewhere, don't worry about it. If you say, don't worry about it, tope tatsam, it's just an idea.

She's just an idea. You have a seed coming out of your mind. Karma opens.

Karma seed opens, picture comes out, makes utpala, leave it at that. Don't dig around and try to find utpala before the seed opens. You can't.

Okay? Leave it. Mata ma chepay means, farmers also see utpala, okay?

People who never studied scripture, just leave it. It's very famous, okay? And it's the same for...

All stuff. Yeah, coffee cups, tables, buildings, okay? Why did he say that?

[Speaker 2]
Because he's glossing the verse.

[Speaker 1]
He's glossing the verse. Because the verse says, whatever is true of utpala, is true of the building, is true of the coffee cups, okay? He's just explaining the verse.

Okay. Okay, go.

[Speaker 2]
kye bu dang pung sok nam tok...

[Speaker 1]
Yeah, this dongpa, by the way. Big mistake here, big mistake here. Inje.

Yeah, to make a distinction.

[Speaker 2]
To divide. It's not je tu du. Yeah.

[Speaker 1]
Okay. They should have hired me to correct the blocks. kye bu dang pung sok, the person, and the coffee cups, okay, are just the result of the labeling process from a picture coming out of your karmic seed.

Okay? Okay, when you understand that, and you understand how a takpa... Okay, now you get to say tak.

Okay, then...

[Speaker 2]
Tak.

[Speaker 1]
This is takpa. Okay, you find... And there's not many.

TH as a beginner is unusual, okay? Probably a low frequency. Tapala...

And again, they misspelled this word twice in the same sentence. When you think of a rope as a snake, and there's no... Tapala du du tak yang du du me pe kye pa nam.

You better be able to make a distinction between how we label cups, which do exist, and how we put wrong labels on ropes. Oh, this is great. That's cool.

Yeah, we can do that. Thank you, General. Yeah.

[Speaker 2]
Okay.

[Speaker 1]
Could I use this as a diamond belt? Yeah, you better be able to distinguish it. Is she a product of an idea put on a thing?

Yes. But is she exactly equal to the rope called a snake? No.

Because we can reasonably call her utpala, and we cannot call a rope reasonably a snake. A rope will never bite you, she will. Okay, got it?

So he says, you got to learn to distinguish between these two. And the word for distinguish is very similar to the word for do, and they made a mistake in the karmic, okay? Okay.

Nje. From which came the noun?

[Speaker 2]
Nje.

[Speaker 1]
Yewa.

[Speaker 2]
Yewa.

[Speaker 1]
And the past tense? Nje.

[Speaker 2]
Nje.

[Speaker 1]
Okay. From which came sugar, because it's separate particles? Chimakara.

[Speaker 2]
Okay.

[Speaker 1]
Or shrimp? Or half? Chicken?

Yeah, which all came from maybe, I don't know. Okay, here we go. Go.

Go. Nje. Nje.

[Speaker 2]
Nje. Nje. Nje.

Nje. Nje. Nje.

Nje. Nje. Nje.

Top. Top.

[Speaker 1]
Yeah, it's a great sentence. If you break it into pieces, I think you guys can do it without me. So take it slow, relax, okay?

In the jukpa-namsik, on this point, he's talking about... I cannot hear. When all of you speak at once, I don't get any of it.

Okay. You could like, maybe one at a time do it? He's talking about Tsongkhapa's commentary on entering the Middle Way, which is called...

Go-buddhahsa. Okay, Go-buddhahsa. Jukpa-namsik le, from there, je instrumental.

The Lord. The Lord, not after, okay? Not after.

The Lord says, here it says, he says, quote, what? Uh... U-me-ta-wa.

The view of the higher way, Middle Way. Middle Way. Ka-ne.

Ka-sa. Ka-ne. It's difficult.

[Speaker 2]
It's hard. It's difficult.

[Speaker 1]
The difficult point. Yeah, the difficult point. Ka-sa.

Place of difficulty, okay? Ka-sa. Ka-sa.

And not just any old ka-sa. Ta-to. You can talk, it's okay.

Ultimate. Yeah, the ultimate difficult point. Okay?

In the whole Middle Way's view of the universe. Okay? It's this one.

Di-ni. Just this one. It's the most difficult point.

And then he's going to explain it. Uh... Ka-way, he says, ka-sa means ka-way-ne.

That's, okay. Then he says, rang-shin-me-pa-la-cha-che-te-zo. Three hundred dollars.

[Speaker 2]
Oh, really? Rang-shin-me-pa-la-cha-che-te-zo. Wow.

What's the question? Rang-shin-me-pa-la-cha-che-te-zo.

[Speaker 1]
Now he's like, uh? This is how we explain that the parts themselves don't exist from the beginning.

[Speaker 2]
No, no, no.

[Speaker 1]
Just that piece. Rang-shin-me-pa-la-cha-che-te-zo. That's not true.

It's incorrect that there's any object that's not that way. Oh, me, three hundred dollars. I hope you guys gave me three hundred bucks, at least.

I think I'm safe. It's incorrect to say that things are made of parts that don't have any meaning. Phew!

Phew. Now I use the red envelope for something else. Rang-shin-me.

No, they do not have that quality. What's cha-che? A bird that was produced.

Ga-ya.

[Speaker 2]
That's a super part.

[Speaker 1]
That was a joke. I found it. Is that?

No. The do or the dee.

[Speaker 2]
You're close. You're close.

[Speaker 1]
Keep going. The produced or the producer. The working of things.

The fact that things work. You can still start a car, even though it's not a car. Wait, listen.

The fact that you can start a car that doesn't exist is the most difficult point of the Middle Way School. Right.

[Speaker 2]
Yes. Okay? The car is not there.

[Speaker 1]
The car is coming from your mind. How can you turn it on with a key?

[Speaker 2]
Okay, the way that working is reasonable despite a lack of nature.

[Speaker 1]
Yeah.

[Speaker 2]
Cool.

[Speaker 1]
You can still have something that's not a car, but you can still get in it and go home. How is that? How can that be?

If the car is coming from my mind, how can I get in it and go home? And Tsongkhapa says, this is the most difficult point of the whole Buddhism.

[Speaker 2]
Wow.

[Speaker 1]
How can you get into a thing that doesn't exist and drive it home? It exists. The driving doesn't exist either, that's the clue.

The key doesn't exist either. So Geshe-la, can you look at the Tibetan part? Yeah.

As he said in his famous commentary on the Middle Way, he said, the ultimate difficult point in the way that the Middle Way school looks at things is this one, and just this one.

[Speaker 2]
Which is?

[Speaker 1]
Dīnyido. What is that? How do things that have no nature of their own still do something?

Say, te, how can it still be correct that they do something? Okay? And that is the hardest point, and that was Nagarjuna's big achievement.

The car is coming from your mind, but you can still start it with a key. How? Cause that key is also coming from your mind, and the electricity is also coming from your mind, and the road is coming from your mind.

Okay, that's all. Now, he says, gyepa che guh, for ten cents. Later I'll explain this more extensively.

We need to go into this... Good, good, good. Yeah, we gotta talk about this.

We gotta talk about this in detail. We gotta talk about this in detail. Four.

[Speaker 2]
No.

[Speaker 1]
Five, six, ten. But, me and your heart. But, tok.

I suspect. Yeah, mang. It's too much.

It's too much for you guys. You know? I worry.

I don't want to go into it. We gotta talk about this, but I don't want to try to say too much. You guys are like small capacity.

You see, it's very cute. It's very cute. Who's talking?

[Speaker 2]
Choney Lama.

[Speaker 1]
Yeah, Choney Lama says, look, this is supposed to be a small commentary. If I go off on that, my book's gonna get this thick. Okay?

So, maybe I shouldn't say much. But...

[Speaker 2]
Thank God.

[Speaker 1]
Yeah, Choney Lama. But, maybe I'll say a little.

[Speaker 2]
I was in ten cents for word. I don't know. It was a joke.

[Speaker 1]
It was a joke. By the way, I went and found you the sentence where Tsongkhapa said that. I mean, you should give me $300.

Okay.

[Speaker 2]
Just kidding. No, no, no, I'm kidding. I'm just kidding.

I don't want it.

[Speaker 1]
Okay. I'll send it to you via page number. Yeah, here he says it right here.

Okay? I blocked it out for you. Ume Tawa Tar Tuki Kase Nyong'e No.

That's what Tsongkhapa said. This is the most difficult point. So, I went and got you it for your footnote.

And I blocked it out. There's too much in front of it, because I needed the page number. So, don't try to read everything in front of it.

Okay. Okay, let's go.

[Speaker 2]
Conkpa Andro Nduva Sung Rいき Tun Tun Ndralwa Tupei Kongpa Tumongma Yin Pa Yin Pei Kongpa Ndralwa Nduvila Jungjarwal Jungwar Jiu She Sungpa Tar Nginpe Shay Tuso Yeah.

[Speaker 1]
Daniele, yeah, he's quoting Tsongkapa again. And he's quoting a part of Tsongkapa where he repeats a certain word at the end of the sentence twice. Here, here, what?

Yeah, Tsongkapa has named his book Illumination of the True Thought of the Buddha. And here he says twice, this is it. You know, he names his greatest book called I'm going to show you what's the true thought of the Buddha.

And this is it. Things still work, even though they come from you. Okay, so it's interesting to me, he's used the word Gomba here twice.

That's the true thought. That's the true thought. He's hitting on it.

That's the true thought. That's the true thought. Okay, you got it?

Well, well, well, let's go back to the beginning. Daniele, the same book, and I went and got you the quotation. Okay, here it is.

You can compare it. I think he quoted it correctly. Okay, it doesn't always happen.

I captured the page number for you, okay? Same book says, lung tampa dheni... What?

Luke, not loom. Yeah, this holy school, Majjhimika Prasangika. In this holy school, this highest school, Kadampa can mean highest.

Okay. Yeah, they say, the yen lat sopa, all the parts together, just that, without the luminous image. Okay, without the label, just the collection of parts.

And here you had it in Sugeng's text, this morning.

[Speaker 2]
Nice.

[Speaker 1]
I'm glad I didn't bet any money. I kind of know when he's going to give a good answer. So what's it mean here?

Either the sopa or the yajna, the collection or... Any one of them. Yeah, or the component parts, okay?

Kangyong cannot be pointed to, senshi, as the whole, without the luminous image, okay? Without the luminous image. Yeah, the parter.

The parted, parting...

[Speaker 2]
Okay, so the collection of parts, or else one of the collection of parts can't be pointed to as the thing which has the parts.

[Speaker 1]
Good. Say it again.

[Speaker 2]
Neither the collection of the parts, nor any one of the parts could be pointed to as being the thing which possesses the parts.

[Speaker 1]
Nice. Well spoken. Yen lat sopa tsam.

Well, yeah, but no, up here he said tsam, which is important. Yeah, meaning without the picture, without the unifying picture. Because if it were with the picture, it would be okay.

If it's with the picture, then the sopa is the same as the yen lat tsam. Okay? Mi rung, it couldn't be, okay?

But, once you talk it, once you call it a car, once your karma opens up... By the way, how do you get the seed out of which a car comes? You share your car.

You give other people rides. And then you get a... seed for a car.

[Speaker 2]
Okay? Okay, got it?

[Speaker 1]
If you have not offered other people's rides, your car will break.

[Speaker 2]
Okay.

[Speaker 1]
Reality is based on kindness. Okay? Reality is based on kindness.

Well, we like to say it in a positive way.

[Speaker 2]
Okay.

[Speaker 1]
So, when you give it the name, meaning the image coming out of your karma. Okay? So, don't think it's...

If you say the word car, it's gonna work. Okay? That's not what they mean.

That name, the true name, is the picture that comes out of your mind, because you planted a seed, because you gave other people rides in your car. Okay? When you...

when you've given a name, then... cha che. Then you can say it has parts.

Ow! Oh, sorry, then it's the thing that was produced, and that's how it was made.

[Speaker 2]
No, cha che, yeah, I can do it.

[Speaker 1]
It's a working thing. Then you can talk about... things that were produced.

[Speaker 2]
Things work.

[Speaker 1]
So, translate cha che as the fact that things work.

[Speaker 2]
Right, right. Okay?

[Speaker 1]
Then you can say, then you can say things work, if you're talking about pictures. But if you ain't talking about pictures, no. You're not talking about soul?

Uh, etc. I don't know. I don't know, fish?

I don't know. Something such as.

[Speaker 2]
Now, uh...

[Speaker 1]
Yeah, it's weird. Is the meaning of what the Buddha said. Is the meaning of what the Buddha said.

[Speaker 2]
Okay?

[Speaker 1]
You can... you can interpret this as the meaning of everything the Buddha said. It's the tupe gomba.

[Speaker 2]
It's the shared... It's the ruined... by the able one.

[Speaker 1]
It's the Buddha's real thinking. It's THE Buddha's real thinking. Okay?

Things work, even though they're empty. Things work because they're empty.

[Speaker 2]
Okay. Sorry. Tumma mayemba, please.

[Speaker 1]
Yeah, unique. Unique. No one else ever figured it out.

And because of that, so it's not... it's not a mistake. Yimba yimbe, it's not a mistake.

Tumma mayemba? Yim. Tumma mayemba?

Yim. It is his true thought, which no one else ever thunk.

[Speaker 2]
Okay? And...

[Speaker 1]
Now, let's say for, I don't know, ten bucks. It's worth about ten bucks. The last part of the sentence.

Start with gomba. This is how we practice... Good.

...commentary. This is how we practice the system, which comments on the true intent. You can say that. That's about a seven dollar answer.

This is imperative. We should. This is how we should practice.

[Speaker 2]
Yeah.

[Speaker 1]
You guys gotta go home and think about this. Jang, jang, jang. Think about it.

Think about it. How's the car work, if it's coming from me? How does the world still work, if everything's empty?

Go home and practice this interpretation. Yeah, go home and think... interpret...

go home and think about this way. Of thinking about, what the Buddha really meant. But, Jang, you gotta do it, you guys.

It's like Tsongkhapa's like... You gotta... He's like cheerleader, you know.

You guys gotta go home and think about this. Seven bucks for him. But do it in singles.

Because, it's...

[Speaker 2]
it's irritating.

[Speaker 1]
It means it wasn't a great answer. Don't give him a seven dollar bill. Okay.

I have a change for you. Thanks. So the point here with the person and the six elements and all that, is that you should understand that it's this way.

And it smells like he's gonna leave it at that.

[Speaker 2]
Oh no, please, please. You know? He didn't solve the snake then.

[Speaker 1]
Yeah, he didn't. But it sounds like he's gonna leave. No.

Don't forget how he got to this statement. He was talking about you gotta distinguish between how he named snakes and how he named Utpalas. One works and one doesn't work.

Right.

[Speaker 2]
I mean, this... the rug made me scared.

[Speaker 1]
The... yeah. The naming of the snake, yeah.

I know, I know, I know. Yeah, it's a good point.

[Speaker 2]
That's a pretty good... most difficult point. But he didn't do it in that order.

He said that naming makes it function. It still functions even though it's named. Sorry.

Because it's named.

[Speaker 1]
Wow. Do we have time for the next sentence?

[Speaker 2]
Because it's... We do, we do.

[Speaker 1]
Okay, it's tricky. It's difficult. Okay, here we go.

Okay. Please read. ...

[Speaker 2]
... ... Am I keeping on going or is that it?

[Speaker 1]
Yeah, keep going.

[Speaker 2]
Okay. Sankyi shakpa minpe yupa nzinpanyi. Ram shingyi jhukata.

Tenpa jhukpe dzin su yinpe. De thar nzinpe tokpa namden dzin nyima. De suwa thar jhukpa nyi pakpa thar dzin kyi.

[Speaker 1]
Jan seko. Yeah, okay, good. Difficult sentence to translate.

Let's go slow.

[Speaker 2]
Okay?

[Speaker 1]
De tar na. Yeah, therefore, given Tsongkhapa's lecture about cars and keys, okay? Chodam je.

All the things in the universe, okay? Dakten ma tselwar. If you don't look for the thing that got the name, without the name, which you'll never find, okay?

Min gyi thay nge kyi wang kyi jokpar. You will understand how when it does get the name, it can be said to exist. Ko nyu.

You'll be understand. If you understand how you shouldn't go looking for the thing that got the name before it got the name, then you will understand what it means when we say that things are just creations of names. Okay?

[Speaker 2]
This is amazing.

[Speaker 1]
And name means picture coming out of your mind. How many times do I have to say it? It doesn't mean name, okay?

That's a different thing. The true name is the thought that comes out of your name, in your mind, not the verbs.

[Speaker 2]
So this is like an echo of mind only?

[Speaker 1]
Yeah. It's almost as if the same person taught both of them.

[Speaker 2]
Right.

[Speaker 1]
Yeah. Yeah. Picture, you have to say picture.

But, it came to be that we talk about names only, thoughts only, but it means that thing coming out of the karmic seed because you shared the car before. You have to think like that, okay? All right, here we go.

Because you can call anything Michael, and the name's not going to make it that way. Okay? But if I have a seed that comes...

Michael comes out, the cub will be Michael. Okay? Okay.

Anyway. Things... That's how...

You will be able to understand that that's how everything in the universe got made. Okay? And...

miṅgī-taññekī-wang-tsam-kī-śāpa-miṅpa But, if you were to find something that was miṅpa, miṅgī-taññekī-wang-tsam-kī-śāpa. Yeah, you go out and try to find a car that's not coming from sharing a car. That's what he's talking about.

You go looking for a car that isn't created by a picture of a car, which came from sharing a car. You go try to find a car like that. If you think such a thing could be, vyopadzimba.

Okay? Then you've got... Then he gives self-existence, self-existence, self-existence, self-existence.

He gives you all the synonyms for self-existence. When Buddhism talks about a self-existent thing, that's what we're talking about. If you think a car could exist, without a picture coming out of a karmic seed from sharing a car, if you think a car like that could exist, that's what we mean when we say self-existent.

That's what Buddhism means. Okay? That's...

That's wrong. This is a nice way to end the term, right? That exists by nature.

That exists real. Okay? That's real.

And that's what it is to hold to something as real. Okay? Therefore, deyta dzin be topa nam.

So, ideas like that, that think a car can exist without a picture from sharing the car, that's what we call deyta dzin. Grasping. Yeah, the first link of the Wheel of Life.

That's what triggers all pain in the universe, is thinking that cars could exist without the sharing a car. Yeah, that's the source of samsara, the Wheel of Life. Would you translate deyta dzin as grasping here?

I like to say the tendency to believe that things are real. I like to call it the tendency to believe that things are real. Okay?

Yeah. And, get this sentence, it's so cool. If things could exist the way that belief holds them to be, deytar sumatar drupani, if things could exist the way that belief holds them to be, then, that's what we would call real in this school.

[Speaker 2]
Okay.

[Speaker 1]
Okay, when we say things aren't real, that's what we mean. A car that could exist without sharing a car, is what we call real. And thinking things are real, in our school means, you think a car could exist without sharing a car.

And that's what we mean when we say, don't believe things aren't real. Okay, got it? And then he nails it down with a very sexy $500 word.

No, I said it already. Take it. Cancel, cancel.

Tapatasum. Okay, I taught you this expression. Tapatasum means theoretical real.

And that's why when you translate, you say, a car that...

[Speaker 2]
Some... Yes, some real car.

[Speaker 1]
Some self-existence.

[Speaker 2]
Yeah. Tapatasum. Tapatasum.

Held to the extent...

[Speaker 1]
It's a super idiom.

[Speaker 2]
Yeah.

[Speaker 1]
It's a super idiom.

[Speaker 2]
Theoretical.

[Speaker 1]
Theoretical. It means, no such thing is possible, but suppose it was. Okay?

It means, suppose it was. He doesn't even want to use the word real by itself. He says, so-called real.

Tapatasum means, so-called real. You think there's a car that could exist without sharing cars? That's what I mean when I say, don't think it's real.

So-called real. Tapatasum means, so-called real.

[Speaker 2]
Say is how we would identify that.

[Speaker 1]
Ah, yeah, that's the measure of something being real in this school. Okay? Is it's not coming from sharing cars.

[Speaker 2]
Yeah.

[Speaker 1]
Got it? That's real. Means, I don't believe it.

There is no such real. So-called real. It's so beautiful.

I mean, that's the whole essence of emptiness, right there. That sentence, ultimate. Super cool.

Amazing. Okay? Cool?

That's what I mean, when I say things aren't real. Okay? He pauses and he says, quote real.

Okay? Sometimes in English we say, quote real. So-called real.

Supposed to be real. He doesn't even want to say the word real. He's like, so-called real.

In English we always go like this with our shoulders. He says he's my real friend. He says he's gonna give us a real cut in tax rate.

Okay, got it? Have we got any time?

[Speaker 2]
We have five minutes.

[Speaker 1]
Oh, go. Thirty dollars sentence. For Utpala.

By herself. Thirty bucks standing. No, you do it yourself.

You can do it. Dipa means this school. Okay?

Take the pieces. Denzen yin na? In this school, if something is the tendency to hold things as being real.

Okay? In this school, if something is the tendency to believe that things are real. The car could exist without sharing a car.

Real car. Then... Yin.

That denzen is nyomong. What? In this school...

In this school, the tendency to believe something is real is a negative emotion. As compared to the Abhidharma, they said it was real. No, not Abhidharma.

Not Abhidharma?

[Speaker 2]
Yeah, but look. Oh, we're on the topic. Wait a minute, wait a minute.

What about the pe?

[Speaker 1]
I'm saying? I say again? Nyomong yin pe.

Oh, since this school believes that if something is the tendency to believe that the car can exist without sharing cars, real, that idea is a mental affliction. Okay? Yin pe.

And kyap. Yin pe kyap. The kyap requires the instrumental.

All cases of belief in real are negative emotions. Yin pe kyap. And therefore, what's this last sentence?

These guys are jerks.

[Speaker 2]
Unlike the lower group within the middle way school and all the other groups, who don't think that that's a mental affliction.

[Speaker 1]
Yeah, he's got it. Therefore, this system ain't anywhere close to the lower middle way. Same school, different group.

Yeah, forget the Abhidharma guys. They're like, you know, they should go back to Shenzhen.

[Speaker 2]
Okay, guys. Oh, yeah.

[Speaker 1]
This is totally not the same as those lower middle way guys. Okay? By the way, that implies that if you could stop seeing things that way, you would...

be in our heart. Yeah. Because the definition of an arhat is no more negative thoughts.

And then we're off on his school. Then we're off on his text. Cool?

And then we have the real problem where people don't want people to think that once someone sees emptiness directly, they're going to be an arhat. Oh, that's true too. But probably, you get there at this time, always an evil thought.

Yeah, somebody says this is the... this is the most evil thing in the universe, is to think that the car cannot come from sharing rides. He calls it evil.

He calls that's real evil. We still got any time? Let's keep going.

Why not? Yeah. Yeah.

Chö nam.

[Speaker 2]
Stuff.

[Speaker 1]
Yeah, all the stuff in the universe. Everything. Okay, all the things.

Are just joke bud by tanyas. Yeah. Yeah.

Don't forget, names means what? A picture coming out of karma. Because you gave rides before.

Don't say cars exist in name only. It means nothing. It means nothing to anybody.

Okay? When you say in Buddhism that cars exist only in name only, you mean a picture coming out of karma. Because the implication is you must give rides if you want cars.

Okay, got it? And isn't that the point of Buddhism? Okay?

Okay. Yeah, so, everything in the universe is just created by those names, meaning, pictures that come out of your mind. dzun ni dzun na.

So, if... Let's take that. Let's just start from there.

Let's start from there. Let's start from there. And then let's talk about coffee cups.

Okay? We took everything in the universe. Let's talk about...

And they... In the Buddhism, they picked up something that was on the table in every ancient room. Which before plumbing, the disciple went in the morning with a big pot and got water from the well a mile away and carried it home before there were pipes.

So, it's always... The example is always the water pitcher that's in the room, because every room had one, because there was no faucets. Okay?

So, let's take this. In our school, it's a coffee cup because we're all coffee addict. It's the only way you can survive in this class.

When we call it... What's to dirwa? You don't know the word dirwa.

Dirwa means chubby, rounded. It actually came in Adam's text.

[Speaker 2]
Yeah.

[Speaker 1]
Rounded belly, which means...

[Speaker 2]
Yeah.

[Speaker 1]
It's the pot before you gave it the name. It's the parts of the car before you share the car. Then they're just parts.

You can't drive them home. Okay? So, ton dirwa...

By the way, have the pre-nasal. Ton dirwa. Then they know you're cool.

[Speaker 2]
Ton dirwa la.

[Speaker 1]
When you have a ton dirwa, parts of a car, and you call it a par, car, ming du tapa, te tsam gyi. That's the only way you can say there's a car. If there's a karma coming out, if I made coffee for other people in the past, I see a cup.

If I didn't, I don't see a cup.

[Speaker 2]
Cool?

[Speaker 1]
All reality depends on being kind to other people in the past. Period. If emptiness is true.

So, if you got someone who's talking about emptiness, and they don't go to Seiji's text within five minutes, they don't know what they're talking about. If you... If someone's talking about emptiness for five, six days, and they don't mention giving rides to other people, they don't know emptiness.

Okay, got it? It's very cool.

[Speaker 2]
Thank you. Thank you.

[Speaker 1]
Yay, we did it.