Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 44

[Speaker 1]
. . .

. . .

. . In Arizona, you should wear a sweater probably in here, because people get sick after 4 or 5 days, okay?

Because it's a lot of air conditioning. Xiaoping, understand? Okay.

No, they get sick every time. I did a nice thing, I'm going to take a moment and show this. Where is that?

No. I mean, I can if you want. I got a nice photo of it.

Anyway, it's good to get some sympathy for a couple days. Then everybody's going to forget. I did a progress report, which I'm kind of proud of.

It took a lot of time. Yeah, I thought you guys might like to see this. Just ten minutes, okay?

So we have 18 books going. Let's see. And, wait, this is the wrong progress report.

[Speaker 2]
Sorry.

[Speaker 1]
So it's pretty predictable now, because we're going at a pretty steady pace. So I can pretty well predict where you're going to end, okay? Unless we meet with some nasty stuff.

So, 16 books, 8,000 pages. Some of these will need multiple volumes like Adam's work. I think it's four volumes.

Stanley's work is 60 volumes. Just kidding. Six volumes.

So there will be 16 original volumes and then 15 additional volumes. So the total will be 31 volumes, with 18,000 pages. And I will be 94.

Let me finish. And this is the order in which they will probably come out. So this one's done already.

We're waiting on the Chinese translators. This one's done. Dr. Wu's text will be next. It's pretty long. It'll be a pretty fat book. But we've been going fast, because it's not very difficult.

And then, next will be Adam's first volume, of four volumes, by May 2020. These are not the official titles. I just was in a rush.

Then Venerable Utpala's book, which we're going to work on this morning. And then Sugeng's book, Wheel of Life Commentary. And then Ben Kramer's book.

And then Stanley's first book, of six. So that'll be... He's the 2046 guy.

You can come to Rainbow House. I'll teach you from my bed. This is Nick, in 2022.

It's all going to come very fast. It's going to start coming out fast. Then we need the secondary translators, like Ben Kramer and Inna and Gina.

Okay, Hassel. I'm looking forward to second text. We're going to have a big fight about those.

Well, anyway. So, Nick's text, if we ever get through it. Seiji's text is huge.

And it's not that difficult. So we've been going pretty fast. And it gets more and more beautiful.

There's more tantric stuff coming up. This I've been working on for five years. I got five more years.

But I'm making steady progress. So it'll be... It's a great book.

Allison's. Allison's is hard, because of the... Like the nun's vows have been missing for a thousand years.

But you're going to get through the nun's vows this time, I think. And then you get to the monk's vows, which are more simple. So your hard work is...

This is the last term of hard work, I think, on your text. OM MANI PADME HUM Then words text, which is going to get more difficult. Because we have to go to...

We have to go back to Tsongkhapa. And he's about two or three times longer than Golden Key. So his is going to still be hard.

And it's not going to get easier. We have broken through a lot of points, but then Tsongkhapa adds more, when we get to Tsongkhapa. So that's going to be a pain in the butt, just like word, continually for the coming years.

And this is Yuan Tse. Yuan Tse? Yuan Tse.

Yuan Tse. I'm just making steady progress on that. We extracted the chapter of Padamarta Samudgata, which is the chapter which is, which is based on.

And we're going to do that one first, and then we'll go back and do the rest, if we don't find something else more interesting. Then this is... I just started this last fall, because it was so beautiful.

And I just threw it in for extra. And I finished about 150, 200 pages. So it's not too difficult.

Yeah. Choney Lama's commentary, direct commentary to wisdom. And then Kamalashila's great commentary.

This is really hard. And I'm just doing it, because I don't think anyone else can do it. So I'll do it, but the text is corrupt.

There's no commentary. No one's taught it for over a thousand years. So it's kind of...

I'm just doing it, and I just figured no one else was going to do it. And I think I can... No one can complain about it, because there's no thing to compare it to.

So anyway, there we go. That's about the next 30 years of work. Except all of you need...

Some of you are going to need second text and third text. So we'll talk about those. Okay, let's go back to...

So here's the Utpala's text. We're doing about... I've changed it to folio faces, which is pages in English.

You know, front and back is two pages. Yeah, so we've done... There's about 46 folio faces.

We're almost exactly halfway through with most of your texts. And we can hopefully speed up a little bit. OM MANI PADME HUM And just to remind you, we're in the Prasangika section.

Okay. I would start here, Utpala. And maybe Nick can criticize any pronunciation problems.

[Speaker 2]
Nice prenasal, sexy prenasal.

[Speaker 1]
BUM BUM means habitathen. BUM BUM BUMBA CHOS NA MIGGYI THA GNYIS RTZANG GI SBYOGS TSUL How is it that we establish all things simply through terms in sense of names? RTOG DGYIR BA RTOG DGYIR BA Yeah, this little pot-bellied thing.

Okay, not my dog, okay? This little pot... We inherited this dog, by the way.

RTOG DGYIR BA So we call this little pot-bellied thing vase or water pitcher. ZHES MING DU BDAG We name it with that name in English. We apply that name to it.

GTZAM GYIS, nothing more. And I think a big breakthrough for DCI is that we moved on from names to mental, unifying mental pictures, unifying, what do you call that? Luminous mental pictures coming out of karmic seeds.

So you can call it name, but that's not the real meaning. It's the picture coming out of your karmic seed. GTZAM GYIS, BUM PA DE GZOG GNYIS And the name is secondary.

The verbalization is secondary. The primary thing is the picture coming out of the karmic seed. GTZAM GYIS, BUM PA DE GZOG GNYIS Yeah, it's enough.

You can say that's a vase. If the picture comes out of your mind and is applied to those parts, that's GZOG GNYIS. Then you can say it's a water pitcher.

It's enough. Yelling husband. Yay!

We're going to change it to yelling wife next year. We had to do that sentence to get this. DE'I TZAM GYIS Go ahead.

[Speaker 2]
Yeah, DE'I TZAM GYIS TSIM?

[Speaker 1]
I was about to offer money, but... That's good. Yeah, TSIM means satisfied.

So, DE'I TZAM GYIS TSIM NAS What? Yeah, just be happy with that. BDAG LDAN GANG YIN MA BYAS Don't go deeper.

Don't try to find what was given the name, because that's just parts. So leave it at that. I see the yelling husband.

Don't go into his nose, his ears. Just leave it at that. Don't try to see what got the name, BDAG LDAN GANG YIN MA BYAS MA BYAS PA If you do that, you can still LANG DOR.

Yeah, you can still act properly. Doing what you should do and not doing what you shouldn't do. With the husband in the kitchen, for example.

Don't go into his nose, his ears. Just take him as a product of a picture coming out of your mind, out of your karma. And then you can do the right thing.

You can act with wisdom towards him. LANG DOR LA ZHUGS NA KUN RDZOGS DU BYA BYAS MI LUS Then here's a big, big, big prasangika thing, which is what? BYA BYAS MI LUS On air?

Yeah, things work. Things work. BYA BYAS MI LUS BYA BYAS means the way stuff works.

So, stuff still works. Don't dig into it. He's a yelling husband.

Don't look at his ear, don't look at his nose. Don't examine it. Okay, he's coming from me, but leave it at that.

And then you can do the right thing. Then you can not respond. Not respond.

And that's, in a deceptive sense, all the working of things. So, jaji, I like to call it the working of things, is perfect. So, I don't know, mi lua, I don't think you have to translate it as...

It means... Lua means to cheat somebody. So, it's not...

I wouldn't go so far as to translate it as uncheating. It's just perfect. It means the way stuff works is fine.

It's fine. There's nothing wrong with the way everything's working. Just leave it at that.

Deceptively speaking, he's a yelling husband. And do the right thing. He's got lots more to say.

Okay, go ahead. Bu... Lua.

Okay. De mat simpar. Yeah, don't leave it at that.

Don't be satisfied with just a yelling husband created by my karma, okay? But, ta dung means... Ta dung means and yet still.

Still dig deeper. Ta dung means still dig deeper. Okay, ta dung.

Tak dun. Yeah. This is difficult.

Dok che means the labeler. Dok cha means that which is labeled. Normally, tak dun means the finished product of the labeling.

Okay. So, you got to know those three terms. It's useful to know.

Dok che is the labeler. Dok cha is what is labeled the part. And then tak dun is the finished product of the labeling process.

Okay, it's a useful thing to be aware of those three. Bunpa de. So, the tak dun is the bunpa.

The water pitcher is the finished labeled thing. Okay, result of the labeling process. De.

Okay, but keep going deeper. To dun dirwa. Take this little pot-bellied guy and look for his...

Check his towa, the belly of the pot. Check the chu, the lips. Yeah, what's chu ding?

It's a beak of a bird or a mosquito. Okay. And dimpa means throat.

The throat of the vase. Shab. It's that vase, that round thing that comes down.

So, chak kayin. Tsel na. Tsel is past tense of chak tsel.

Yeah, seek. So, chak kayin. Try to look at his nose.

Try to look at his ears. Try to look at his mouth. Okay.

Forget. If you're not satisfied with the husband, that's a creation of your karma. And you think you're going to do some Madhyamika analysis in the kitchen by looking at his nose and looking at his ears.

Then, bunpa minye. You won't find a husband. Then just staring at his ears and thinking that's emptiness or something.

It's not. Examining his parts is not the point of emptiness. It's the labeling process.

Of the picture coming out of your karmas. Bunpa minye pay. So, if you overdo it.

If you overdo the analysis and you start staring at his ear or the lip of the vase. Then, lang dur ja gyu. Ja gyu means able to do.

Okay. No chance to do. So, this gyu is...

ching gi yo ma re means there's nothing we can do about it. It means cause for doing. But, ching gi yo ma re.

There's no reason you should talk like that. So, cha gyu means you won't be able to act correctly. Lang dur.

Shut up. Don't hit him. Right?

Except in special circumstances. So, lang dur means cha gyu me pa. If you go too far in the analysis and you start staring at parts then you won't be able to do the right thing with the husband.

You'll say something back or something. You won't be able to practice properly. Me pa gyur.

Gyur? Gyur means? Yeah, future tense.

You won't be able to do the right thing if you overdo this emptiness analysis. Okay. Just be aware he's coming out of a picture.

He's coming from a picture in your mind. And don't get all caught up in the pieces. Okay.

Cause that's not emptiness. Okay. This is easy.

What's the jar? The jar is the important one here. Yeah, apply.

Apply this same reasoning to all the things in the universe. Okay. I like all the things in the universe which are tantric nowadays.

You know, all the stuff there is. Okay. Now, this is this is sheer Choney Lama coming up here.

This is why he's so dear to my heart. Yeah, you're going to do that whole thing. Sorry.

Trying to make it easier. Okay. Okay, good.

I'm going to give you this.

[Speaker 2]
Where is that?

[Speaker 1]
Oh, here we go. Okay.

[Speaker 2]
And Mala Kirtan.

[Speaker 1]
Here? I'm looking. Which she?

[Speaker 2]
Yeah.

[Speaker 1]
Oh yeah, no, that's correct. Because the ka ends with a thing that looks like a she. A ka suffix letter looks like a she.

So you always divide it off to the beginning of the next one. Yeah. Yeah.

The suffix letter for chok is ka. And the right side of the letter ka looks like a she. So it's illegal to put a she next to it.

So you put ka, space, and then you put the she, and then you start the next sentence. That's all. So the comma is correctly placed here.

The comma should not be after gi. There should be a space comma. Yeah.

Okay. And only with ka. Okay.

And his question was, if it had a vowel on top of it, no one was going to think it was a she anyway. Okay. Twenty bucks chok.

Two minutes of chok for fifty bucks.

[Speaker 2]
Chok can mean to be allowed to do something, but it can also be asked to do something.

[Speaker 1]
Yeah, yeah. Okay. I'm already losing money.

Okay. So it's not enough. Okay.

Not allowed means not enough. Okay. Now he's breaking into colloquial.

This sentence is heavily colloquial. So it's not enough to just what?

[Speaker 2]
To say that?

[Speaker 1]
To shepa how to say.

[Speaker 2]
Yeah.

[Speaker 1]
It's not enough to know how to talk about this stuff. Oh, everything's empty. You know, everything depends on the parts.

Okay. Sikhi chok. Just repeat the words.

Everything's empty. Everything's coming from me. That's not enough.

He's being a real lama here. He's like, that ain't enough. Rang gyu kyi loy peng ne.

This doesn't mean rang gyupa. It means rang sim. Yeah.

From the point of view of your own mind, in your own heart, you see. So rang gyu here means your being, the mind in your own being, relative to peng ne, on top of, but relative. You have to examine your own mind.

And you must come to, gen means to extract, illicit. Illicit. Ne she means a certain.

It doesn't mean certainty. Okay. It means a ...

I guess it could mean a certainty. Yeah, like ... sure understanding, something like that.

It doesn't always mean certainty. It just means ... But here it could, I guess.

Yeah. You got to be able to elicit a great certainty in your own heart about these points, relative to your own mind. Examining your own mind.

Okay. Don't go looking at pots and stuff. If you can't identify these points relative to your own state of mind, you lost the point.

You just repeat the words, empty, empty, you know. Gen gyupa she gyur. You got to have the ability to elicit.

You must be able to elicit a, a, a, and understanding. Okay. A total understanding.

How's that? Ne she. Okay.

Ta nye de ten ne sharpa nyi ti ta yu. What we mean when we say that things are nominal, things exist in name only, okay, ta yu, is that they are established only, nyi, by relying on names and terms, okay, ta nye. That's what we mean when we say something is nominal, exists nominally.

It means exists through pictures, coming out of karmic seeds, okay. If you can always remember that, you'll never have a trouble with this, okay. If you go to, if you focus on the word names, you'll have trouble, okay, because it's not just that.

Because you can change the names and the thing's not going to change. Okay, now, if it's nominal, if it exists in name only, due to that simple fact, you got to catch the nyi, you know, due to the simple fact that it exists nominally, then it cannot rang gi ngo drupa. Yeah, so that's the opposite of existing self-existently.

The opposite of existing self-existently is just by pictures, just existing by pictures. And if you understand this, okay, ma ko chin che, this ko means to understand, ko, it also means to hear. So ko gu du we, in colloquial, this is very colloquial, it means can you hear?

Is the microphone loud enough? Ko gu du we, and then ko chung, I heard it. Then ha ko gu du we, did you understand it?

So if you add ha, ha ko, it means did you understand, okay? So, but in literary colloquial, okay, you have to say ko, you don't say ha ko. Okay, and this structure here means until such time as you understand, nying thapa ne, from the, yeah, from the bottom of your heart, how things don't exist through their own nature due to the fact that they exist through pictures, until such time as you do understand that, okay, rang shing gi me, denpa me, chi tsam me kyang, you can just repeat these words, oh, don't exist from its own side, oh, don't exist by nature. Chi tsam me, doesn't matter how much you repeat it.

Okay, kyang, dun, the meaning, ting, difficult word. Yeah, the very depths, usually referring to the ocean, okay, dun ting ne ko ma yin, you didn't get it, you didn't really get it, okay, you keep repeating, oh, doesn't exist from its own side, but you don't understand what it means to exist through pictures. Okay, cool?

Yeah, and apply to your own mind, okay, to apply to your own husband and your own irritating friends and stuff like that. Is that a contradiction? Irritating?

No. Okay. But I like how he falls into advice.

I like how easily he falls into advice and then he goes back to the text, you know, okay. Okay, go. Teng du.

Yeah, and here he divides, okay, say, ming dey shak tsam. Ming dey shak tsam. And this term, this is very famous expression bothered me for years and years, and then I saw a good explanation, what was it?

No, I mean, wa tsa dun she ming yin da. This is instrumental by the way, it's D, it's B-R-D-A with an instrumental. Good, yeah, names and labels.

Da literally means expression, okay, terms. Names and terms. So the name part is is vase, water pitcher, and the da part is the picture of the water pitcher coming out in your coming season.

And the big one is the second one. The important one is the second one. It's not that you apply names to things, that's not the important point.

You can call your husband calm, but he's not. It's the picture coming out that's creating him. So, I love this expression, and it's very sensitive.

You have to be very, names and pictures and something, I don't know, names and terms, but terms, you might have a footnote that says terms here means pictures. Ming dang dang shak tsam. This shak means jok, past tense jok, established only by, established, okay?

But, self nature, vang shen, would be for something to exist not that way, not just that way, okay? De la, and when we say da, self, which Buddhists deny, gak chay means, which Buddhists deny, that's the one we're talking about. We're talking about a yelling husband who doesn't depend on names and pictures coming out of my karmic seeds.

That's self, no-self, of no-self. When we deny our self, that's the self we're talking about. Now I'm just going to divide that into kansaki dharme and chukki dharme.

De nyi, that that dak, that atman, chi kansaki tendu kappa ni, when you deny it relative to a person, tendu means relative to, with regard to, when you deny it with regard to a person, that's the no-self nature of people. And when you apply it, now here's interesting, to the parts of the person, and not things in general, because there's two ways to interpret the two kinds of no-self nature, people and things. But classically, things means parts of people.

And here it's very clear, here it's very, very, very clear. The eyes, the ears, how do you know it was ear and not nose? Yeah, okay, okay.

What am I going to do in a year from now? I don't know. Eyes, ears, etc.

Chuk, that's the meaning of things, meaning the parts of the person, not all the stuff in the universe. Chuk yi tendu kappa, when you deny that self with regard to the parts of a person, that we call the no-self nature of things. The no-self nature of things.

So that's very clear. When you take as the object under consideration. Okay, she, yeah.

And later the she is the chuh. Okay. Yeah.

Relative to an object, which is a person. I would translate it something like that. Good question.

Okay, go. Yeah, this is the verb nje. And this is the imperative, which means you must make a distinction.

You must divide. And the word yewa, which means categories, comes from that. So nje, nje, nje, nje, yewa.

They're all the same verb. And dorje chupa, to cut, to divide. So it's all the same.

You should. This chah is the, you must. Sometimes chah means you gotta.

You must learn to distinguish between gak je dak dan tanye pe dak. Good. Yeah.

The self we deny, which is the husband who's ... I didn't do anything. Okay, that's gak je dak.

That's the, that's the self we deny. The I didn't do anything husband. And then, but don't forget there's another husband there, who's tanye pa.

Yeah, he exists as a result of my, of my projections. Yeah, okay. So he says you gotta learn to distinguish between two husbands in the kitchen.

Okay, you must learn to distinguish. One exists, one doesn't exist. Okay, dak nye kyepar, you must make this distinction.

Kyepar here means distinction. And here's another one. nga'o nyampe lo senge.

Senge means inborn. The one you're born with. Ants have it, bugs have it, birds have it.

Inborn tendency to think me, I. And the inborn tendency to hold to an I. The inborn state of mind which thinks me, and the inborn tendency to hold to that me, he wants to distinguish between them.

That's pretty cool, yeah. Yeah, well, I'm not gonna do it. You sit with it.

Oh, I would say conventional is okay. Yeah. I might say nominal.

Yeah.

[Speaker 2]
This one here?

[Speaker 1]
I guess there is a learned in kunta, right? Learned. There would be a learned version.

But it's interesting. The second is the tendency to hold to me. The first is the state of mind which thinks me.

And he wants to draw a distinction. He wants to say they're different. No, you never ...

No, Aryas only give up kunta. Aryas only give up the learned version. Yeah.

They still see themselves as selfless. Yeah. Okay, good luck on that.

Okay. I think it's something you have to sit with. Maybe you can tell us next time.

Maybe you can put it in your homework. Okay. Go ahead.

You can try something. Yeah, the way you droop dogma through vipa. Yeah, the ...

Now we're going to go on to arguments. Classical arguments in favor of no-self. Okay.

How to prove no-self nature with classical arguments. And by the way, down here you're going to have two, right? You're going to have ciktadel, which is spelled correctly.

Unusual. And the seven-part logic, which I believe is the chariot logic used by Melinda in Nagasena, Menendra. Okay, so, dakme rikpa duktsu.

Dor du shepa. I'm not going to go into a lot of detail. There's a thousand proofs for emptiness.

I'm just going to explain two. One we're going to use to explain how people have no-self nature. And then we're going to explain how things have no-self nature.

And we're going to do that, we're going to prove that with classical proofs. Rikspe. With classical proofs.

Here we go. Yeah, so to establish the no-self nature of people, of people as opposed to things, we're going to use two classical arguments. One is devoid of one or many.

Yeah, and this is very often misspelled as T, which is required after a G. So it's not preposition or postposition. It's a duma.

Cikdantuma. Okay, cikdutel ke rikpa. Okay, the logic where things are devoid of being one or more, or many.

And then the logic based on seven, what do you call it? Permutations, kind of. Is it the chariot itself?

Is it its parts? Is it its parts together? Aspects.

Seven aspects. The logic based on seven aspects. And they are a little bit greasy.

They're not quite neat. They're kind of Jimi Hendrix. Okay.

They're not quite cut and dry. They're a little bit wild. Purple haze.

Okay, go. Okay, so I'm going to make your life easier. Oh, sorry.

This is too... Okay, so me shite means nay? Yeah, there's going to be four crucial ideas in the first proof, which is that things are neither one nor many.

So it's four points we have to nail down. Nay. If we want to understand the first argument.

We have to understand what's being denied. We have to understand that there's some kind of necessity. Which means, look, if it exists, it's either one or many.

That's all. That's the kyeba. That's all.

You have to establish that there's only two choices. To appreciate the argument. Then we're going to cover how things cannot be a real one.

A real one. Really one. And then how they can't be really many.

And we must ascertain. Here he's changed the spelling. You might want to check the text.

I mean, it's possible, but it's sloppy. Okay. Either kaned or kanes.

But, don't put both in the same sentence. You see what I mean? It could be nay, meaning a point.

But up here it was crucial. And then suddenly it just became a point. You know, maybe it's an old, it smells like an old carving error.

Nay dang shi. What's this dang? Yeah, for a total of.

This dang doesn't mean and. It means for a total of four. Because there's four.

He says there's four points because there's these four. Now, I'm going to make it easier for you. Okay, so there's one.

There's two. There's two. There's three.

And there's four. Okay, just equal, equal, equal. Okay, go ahead.

Yeah, the first point was gotcha, right? What is it we deny? And here it is.

Ngan dzin hen kye di. This. This.

Subject of sentence, right? This inborn tendency to hold to a need. This inborn tendency to hold to a need.

Yeah, you could say that. Now this refers to the ngan dzin. This tendency.

Now the S makes it the subject of the sentence. So this tendency. Dzin, here's the verb.

This tendency holds. It looks at the five heaps, which nowadays I'm really tending a lot towards body and mind. But it's up to you.

It looks at the body and mind. And it sees a complete sangwa, a complete me, which doesn't duh is Sugeng's word. I'm waiting.

When you learn this word we're all going to go to nirvana. Huh?

[Speaker 2]
Yeah, good. Depend.

[Speaker 1]
What's the short definition of dependent origination? Tudrup. Just say tudrup.

Just say tudrup. Exist through relying is the short definition of tenzing dawa chua, pratityasamutpada. So just tudrup.

But this state of mind holds that there's a whole nice little me, complete me, who doesn't depend on the pieces, body and mind. It's almost like the idea of a soul that we grew up with in America. Our moms told us, there's your mind, there's your body, and there's your soul.

Your mind and body die when you get, when you die, and the soul goes on. So it's kind of like that. It's independent of body and mind.

It keeps going. So, this tendency that we're trying to deny, gag ja, holds that there's a nice little complete me on top of my body and mind, which doesn't depend on him. Or, this kam is suffix letter dependent, right?

Here's a ga. So it's kam. Or, nga de rang gi phunpa ten du tanpa tsam mayin bar, which is to say, it doesn't believe that the me is just labeled on top of the body and mind.

Okay? It's not a creation based on the body and mind. Meaning, picture came out, got applied to the pieces of body and mind, and Michael came out.

Michael was produced by that. It says that's not the way things are. Mayin.

Phunpa ten du. Rather. This R is rather.

Adverbial. Ratherly. Ratherly.

Ratherly. And the key word here is dönma, which is almost worth money, but I don't trust Word. He's on a roll for the last couple years.

Let's bet money. Yeah, it is. It is primordial.

You win the zero dollars. Well, dönma dönma means from forever. Dönma.

Dönma ne means from forever. From time with no beginning. Dönma ne.

From primordial times. Okay? Dönma ne.

The me, rather, has been attached to my body and mind. Dönma ne. Since forever.

Drup druppa. It's there. It's there.

It's really there. Drup drup. It's there.

It's there. He repeats the verb. It's there.

It's been attached to my body and mind forever. It's not a picture coming out of my mind. It's part and parcel with my body and mind since forever.

That's the feeling. Lingnewa. Like, automatic feeling.

What do you call it? Lingnewa. Very vivid feeling of me.

Drup druppa shi tu dzin tsu. That's the way, that way of holding things. YOD PA'I.

You have it. You must understand you have it. NGES PA BYA.

You must learn to observe your own tendency to believe in Michael. Independent of what he did yesterday. Okay?

NGES PA BYA. You must come to ascertain that thing. And that's the GAG BYA.

So that was point number one. GAG BYA. What are we denying?

A Michael which is part and parcel with his heaps from time with no beginning and has always been there. Rather than being a product of my karmas. You're saying part and parcel, but isn't it almost the opposite?

Like, it's almost distinct. You could almost say that, yeah. I think you could say that.

Okay. Okay, second point, which is kind of a no-brainer, okay? The KYA BA.

The necessity. Let's do that since it's a no-brainer. Yeah.

Only based on this, only based on the ascertainment of this necessity can we make our proof. We're only going to be able to make our proof based on a recognition, good word for NGES PA, of the necessity that what? You know?

If something exists, if something exists, it's got to be one or many. Yeah, that's the KYA BA. Either one.

I think this run we're going to say either, rather than either or both. Okay. We have time to finish the four, let's do it.

The third one is we're going to deny that it, we're going to show that things are empty of a true singularity, true singleness. Okay, SUMANI. Let's not go there.

No, he goes a different way. He's going off. He's going off.

I'm sorry. Stumped here. Happy Cinco de Mayo.

Happy birthday. Wait, that's a surprise, right?

[Speaker 2]
She already knew.

[Speaker 1]
I knew.

[Speaker 2]
Her mom told her.

[Speaker 1]
This is supposed to be Mexican Independence Day, but really they kicked the ass of the French. Sorry, Ben Gomi. Just in one battle.

After that, it got messy. Okay. Chanting.

Shogishmo. Chanting.