Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 48

[Speaker 2]
So, we're in the text and we're going through some debates about how it is that a self could be one and the same with the body and mind, right? Remember? So, what are the, and remember there were three logical problems that ensued from the self being one and the same with the body and mind, and that was our last question in the last quiz.

So, this time we're diving in, Chedi Lama dives more deeply into the three logical problems and gives us some absurd consequences and so on. So, first question, what are three absurd consequences in the first logical problem where a self could exist as one and the same with the body and mind? Oh boy, okay.

Yeah, three absurd consequences in the first logical problem.

[Speaker 1]
One of them I think was that you couldn't refer to it. They're referred to as two different things.

[Speaker 2]
Isn't one of them that they, there'd be no reason to call something a body or a mind That's the, that's the, the logical problem in general. But that's not the absurd consequence. So, then there are three.

Yeah, who's, who's supposed to take on a body and mind if you, your body, okay. There would be no one to take on a body and mind. All right.

Cool. Very good. If he could not die before the next rebirth, else what?

Yeah. Else what? And if it's not the body and mind, it is the next birth, then you cannot take on a body and mind.

Uh-huh. Now I get you.

[Speaker 1]
So, here's the second logical problem.

[Speaker 2]
Chedi, this is for you.

[Speaker 1]
What are the two absurd alternatives? Say, say, say, say, say, say. In the second logical problem, for a self to exist as one and the same as a body and mind.

[Speaker 2]
So, if the, like Chedi said, if the self was a body and mind, there'd have to be five means. Or. A six seeds.

No?

[Speaker 1]
Or. The opposite, just the opposite. Yeah, since there's only one heap, there's no more.

One heap. All right. Yeah, yeah.

Okay. Okay, so now the third logical problem.

[Speaker 2]
Is there any problem with the me starting and stopping? This is basically a two-part answer.

[Speaker 1]
So, it has to be born again and again?

[Speaker 2]
So, in general, is there a problem with starting and stopping? No. Yeah, there is, which is frustrating because we said that it would be.

Mama said, in general, there's no problem.

[Speaker 1]
Can Utpala come and go out of existence? Sure.

[Speaker 2]
Yes.

[Speaker 1]
Nope.

[Speaker 2]
Yeah. And she does? Sure.

Yeah, no problem. But that was also one of the problems that we.

[Speaker 1]
Just in class, I fade on, I come back. I should say.

[Speaker 2]
But if the self is one and the same as the body and mind, then starting and stopping would have to be.

[Speaker 1]
Nice.

[Speaker 2]
Ultimate.

[Speaker 1]
Yeah.

[Speaker 2]
Which leads to four problems. And I'm hoping I got the four problems correctly. You're born full-grown.

You're unchanging. You take all six types of birth and you take all your future births at once. Right.

[Speaker 1]
Con-ten-ten.

[Speaker 2]
Yeah, right. Whatever. You can make up any word.

[Speaker 1]
Or whatever. Whatever. Whatever.

Yeah, because you can say con, you can say anything.

[Speaker 2]
Right. And monkeys would fly it.

[Speaker 1]
All right.

[Speaker 2]
Gears is not the end.

[Speaker 1]
In this case, it's not destroyed. Never died. He's not here to die yet.

He died yet.

[Speaker 2]
Do enough. If we were to collect this? Yeah.

[Speaker 1]
Close. We're going to abbreviate it.

[Speaker 2]
Yeah, if summarized. Okay.

[Speaker 1]
That's why I didn't come up with great words because we just used the same words. These are great words.

[Speaker 2]
Man. Look at these words. These are sexy words.

Amen. This one's hard. Admittedly, there's no problem.

[Speaker 1]
Nice. You should wait until she offers some money.

[Speaker 2]
Hey. Wait.

[Speaker 1]
How do you interpret this one?

[Speaker 2]
This is you'd be taking on all your births at the same time.

[Speaker 1]
Oh, I get it. I get it. Right.

You would be taking on all of your future sunglasses at the same time. You okay? I know.

Yeah. No. I think I need it.

Yeah. Okay. Thanks.

All right. Here we go. I will take the airplane.

[Speaker 2]
I don't think so.

[Speaker 1]
Do you want to tell Sanksanima about your text? They all have a different text. Ten different schools.

What's your text?

[Speaker 2]
So, my text is Light on a Path to Freedom, written by Ching in probably the 1700s.

[Speaker 1]
And he was a teacher in a monastery. The best monastery. In the best monastery.

[Speaker 2]
And he was a prolific writer. This is a text he wrote near the end of his life. And so, to me, it seems like it held great importance for him that he had to get this out before he left.

And I sort of picture that he's teaching this to monks who've been studying for decades. And what he's doing is he's showing the distinctions between the different Buddhist philosophical schools with regard to the lack of self nature to things. Because that's the thing that we need to see in order to reach enlightenment.

And he wants to make sure that we get it. So, this text is all about giving us pearls that we can meditate on. And achieve that ourselves.

[Speaker 1]
Cool. Uh, yeah. Okay, good.

What's the genre?

[Speaker 2]
Tattoo.

[Speaker 1]
Tattoo. Which means what?

[Speaker 2]
Meditation on emptiness.

[Speaker 1]
It's kind of meditations on emptiness. Which became a separate genre of text. Became a separate kind of literature.

So, hers is the most practical text. Each text has its different flavor. Okay.

Alright. By the way, we're in which section of it?

[Speaker 2]
We're in the consequent school, Prasangika.

[Speaker 1]
Prasangika, yeah. Okay, good. Okay, please read.

Yeah, let me do something here for Chintzong. She likes it. I think so.

Oh, Mark. Okay, good. What's the chain?

Yeah, good. Nice. What's another chain that might be confusing?

SPY. Yeah, good. So, don't confuse the two.

This one, spelling means examination. If you examine this point carefully, you will nyepa the dharma topetawa. Yeah, you will come to the view that things are not themselves.

Your future tense. Okay. Now, this says a little bit hard.

But what's it mean? With the nyepa. Here's a noun.

[Speaker 2]
The measure.

[Speaker 1]
What's the point at which you've reached it? See, that's what it means. De nyepa tse.

What's the point at which you have reached that understanding? So, okay, got it? What's the point at which you've reached it?

How do you know you've reached it? At what point do you know you've reached it? Okay, tse.

Well, we can check jirenpa ches. Commentary to Tsava-shirup. And it's traditional to misspell it.

[Speaker 2]
Okay?

[Speaker 1]
We take the S off. Okay? In which case, it's not she anymore.

It's she. Okay? Sa-she.

So, Sa-she. So, this is Tsava-shirup. Mula-prajna.

Right? And it's traditional to spell it this way. Okay?

So, Jetson Copps. Which is one of our books that we're translating. Oh, sorry.

No. We're doing... No, we're doing Choney Lamas.

Yeah. Okay. Okay, so...

Well, prajna. Prajna. It's a mistake.

Yeah. Prajna. Yeah.

It's more like the Russian. Okay? Yes.

Okay, here we go. So, here's a quotation from Tsongkhapa's commentary on Nagarjuna. By the way, which was kind of early in his life.

And illumination eclipsed this one. Okay? Okay, so here we go.

Yeah, let's cut it here just for... so you don't get indigestion. DE DAG RANG GING NGO DUG NA If the self were to exist by some nature of its own.

Yeah. And then, what proof are we in? Because we're going to switch proofs pretty soon.

[Speaker 2]
Yeah, we did just switch. So, a number of questions talked about the switch because we're only at the beginning. But now we've finished covering the problems with the self being one and the same with the body and mind.

And now we're going on to problems with the self being totally separate from the body and mind.

[Speaker 1]
And then, that whole proof is called what? Both parts. Together.

It's called CIG TUG DREL. Okay? Commonly misspelled as CIG TUG DREL.

Okay? And then... Then he promised us a second whole proof.

[Speaker 2]
Right. The seven parts.

[Speaker 1]
Good. The seven parts of a car. The seven parts of a chariot.

Which is the guts of the Malinda Paha. The questions of King Menendra. Which I'd like to work on.

We were going to work on it with Dennis, but he disappeared. Dr. Rizal Translator. Because his father was a Pali scholar.

But anyway. Yeah, so... So, normally you would think that the proof of one and many...

What's the kyaba there? Anybody? For thirty dollars?

No, if something exists, it must be one or more than one. That's all. I saved some thirty dollars just now.

[Speaker 2]
Okay.

[Speaker 1]
If something exists, it must be one or more than one. That's the kyaba. Okay.

And they kind of cheat. When they get to Dhamma, they just say, it can't be many because it's... Not many ones.

Yeah, it's not one. If something existed from its own side as more than one, it would have to be made up of ones that existed from their own side. And that's not possible.

If you can prove that things are not one thing from their own side, then it's easy to prove that they're not more than one thing from their own side. Because if they're more than one thing from their own side, they have to be many ones from their own side. Okay, got it?

And that's the normal way to do this proof. But our author decided to make it much more complicated. And he said, to be...

to be... sunim... is not to be her...

body and mind. Okay? Is not to be her body and mind.

And this would go to Adam's text. Is it true that to be sunim is to be sunim's body and mind? Yeah, on some level.

Yeah, if you don't say self-existently. If you don't say from its own side. So, in his version of this proof, that's one.

[Speaker 2]
Okay?

[Speaker 1]
And then what's more than one? Yeah, to be sunim is to be separate from her body and mind. So for him, that's more than one.

Okay? Cikintade. And not just cikintade, but ngowa cikintade.

Ngowa tade. To be sunim is to be her body and mind. Not that sunim is one with her body and mind.

That's a mistranslation. Okay? Okay, cool?

So, we're on the... So Tsongkapa says in his commentary, look, sunim would have to be... To be sunim would have to be her body and mind.

Or, to be sunim would have to be separate from her body and mind. Karun drub gu would have to be one or the other. He's restating the...

[Speaker 2]
Kyabpa.

[Speaker 1]
Kyabpa, good. He's restating the necessity, okay? A logical necessity, okay?

So Tsongkapa's just restating that fact. Either she's... Either to be her is to be her body and mind, or to be her is to be separate from her body and mind.

Two choices. The second one is called more than one. Okay, got it?

Let's cut it here. Okay. Go ahead.

Uh...

[Speaker 2]
Sorry, just trying to catch up. Yeah.

[Speaker 1]
Nyepa, nyepa. No, the first one's NG. Nyepa, nyepa.

And the second one is high tone. Yeah. Nyepa, nyepa, nyepa.

Okay. Nyepa, nyepa, nyepa. Uh...

Both options. Nyika. That's sunim.

To be sunim is to be her body and mind, or to be sunim is not to be her body and mind. Both options are rikpe nyepa. Hurt by logic meaning drawn into question by logic.

Okay, or disproved by logic. Okay, so hurt. Hurt with logic means drawn into question.

Okay. Toana, if you see that, then you have nyepa, nyepa. And that's the tse.

Yeah, that's how you know you got there. How do I know I got there? When you see that both options are wrong, are illogical.

When you see that both... When you see that both options are illogical and you come to nyam... Nuh-uh.

Think to yourself, always. Nyam means think to yourself. When you think to yourself, hey, there doesn't exist even a little bit of sunim that exists on her own.

Okay, on her own. Now, we like to talk about a famous incident in the kitchen. We like to take it to your personal life.

Okay. Who wants to do the kitchen? Seiji, you want to do the kitchen?

Briefly. Can you do the kitchen? Let's go.

Tell the story. I'm drinking coffee. I promise not to interrupt you.

[Speaker 2]
Imagine that you're the wife of a household and you get to work and take care of the kids and everything. So you're... One day you have a big meeting the next day and you tell your kids, be ready because tomorrow I need to leave early for work.

And you tell them, tomorrow at 7 a.m. you guys need to be ready. Is that okay? Everybody's fine.

And then you arrive and they're not even ready. They're jumping around.

[Speaker 1]
The kids.

[Speaker 2]
You get rid of your kids. And you get really angry. You say, you're the stupidest kids in Sedona.

Then the next week you forget about that. You are coming back from work and all you want is a loving hug from your husband. And as you arrive to your house, you open the door and your husband yells at you, you're stupid.

And at that time you get angry and you yell back, no, you're stupid.

[Speaker 1]
But there's, in this example, you forget that there's two husbands.

[Speaker 2]
One is the one that yells at you for no reason at all. And the other one is the husband that yells at you because you yelled at your kids last week. And that way you created this husband to tell you you're stupid.

Now one of them exists and one of them doesn't exist. The one that exists is the one that comes from getting at the kids last time. The one that doesn't exist is the one that wasn't your fault.

And that's what we call the cycle of suffering.

[Speaker 1]
Because you yell at your kids, then your husband yells at you, and you yell back. So then the next week your kids will do the same thing and you'll continue the cycle. So that's samsara.

What's the dependent origination? What's the dependent origination? Yeah, causes the yelling husband.

Where's the emptiness in the kitchen?

[Speaker 2]
Good.

[Speaker 1]
There's no husband that you can say, it's not my fault, I didn't do anything, he just started yelling at me. What's the gaccha? What is the thing that emptiness is empty of?

Yeah, good. A husband who's not your fault. Where's nirvana in the kitchen?

[Speaker 2]
When you stop, when you stop yelling, when you understand that as the husband is yelling at you, it comes from your past actions and you stop yourself, you manage to stop yourself.

[Speaker 1]
Okay, now I'm going to go more difficult. Now I'm going to go more difficult. What's the parts of the husband in the kitchen, the big parts, the important parts?

[Speaker 2]
Body and mind?

[Speaker 1]
Yeah, you can say body and mind, five heaps, body and mind. You can say noise and red face are his parts, right? So now, question for you from this text, is he his parts?

[Speaker 2]
Yeah, which husband?

[Speaker 1]
I'm saying the one that does exist, the dependent origination husband. The one, is he his parts or not? Is he the red face and the yelling?

[Speaker 2]
Yeah, basically.

[Speaker 1]
You can say yes, no. Is he the red face and the yelling from his own side? Yeah.

So you can say he's neither one nor many, you see? Is he his yelling and his red face, which is one? We say no, not by himself.

And is he separate from his yelling and red face? Not by himself. So what does by himself mean in this case?

[Speaker 2]
Without my seeds.

[Speaker 1]
Without my seeds. How does the seed unify the parts? What happens?

When she opens the door to the kitchen, what happens? Yeah, a karma. A karmic seed, sanskara, opens.

By the way, by that time it's a vasana, because eight and nine, right Sugeng? Have ripened the karma, okay? So the karma has arrived, the seed opens, what happens then?

An image comes out of the mind. And it combines the parts into a yelling husband. So really the final part of all parts is the picture that came out of the karma.

Because without that picture, he's just a red face and some noise. Okay, got it? So is he his parts or not?

Is he his body and mind? Yeah, good, not without the karma. Which is why the mother-in-law would come in and see a beautiful man and saying something that his wife deserves.

Okay, got it? Because her karma seed is different. So the final part of all things is the unifying picture that comes out of the karma.

Okay? From yelling at the kids last week. Okay, cool?

All right, so why are we talking about that? At some point you realize that he's not ... his parts, the red face and the bad noise, are not him.

Mowidrupa. Without your seeds. Without your seeds, okay?

And that's when you understand the emptiness of the husband. Got it? Cool?

That's the set of having found an understanding that there is no husband there. By himself, meaning without you yelling at your kids. Okay, got it?

Yeah, that's ... They call it Mingde Taktsam. Mingde Taktsam.

Names and images. Yeah, very, very important. Things do not exist in name only.

Name means that image. That's why I say that Mingde Taktsam. Exactly, yeah.

Yeah, B-R-D-A. Okay? Da, B-R-D-A.

Which means ... Like Nyen Da means a fire alarm. It means a sign or a sound.

Yeah, okay. All right. Yeah, yeah, yeah.

Cool. Let's finish Tsongkhapa's quotation. Here we go.

Yeah, what's ... I hope you're ... Good.

[Speaker 2]
Destruction.

[Speaker 1]
Yeah, the inborn view of destruction, which is the first link of the Wheel of Life. It's always aimed ... Jigdra is always aimed at one of two things.

Me or mine. Yeah, so generally misunderstanding things, generally not seeing the emptiness of things, doesn't trigger samsara. It has to be aimed at me or mine.

Okay? And me or mine is not something which is going to last. Therefore, it's destruction.

You are viewing something which is going to be destroyed. So this is a very, very famous word for ignorance. Specific kind of ignorance, okay?

Which is aimed at me or mine. Is there Jigdra in the kitchen?

[Speaker 2]
Why?

[Speaker 1]
Yeah, because the husband is part of my experience. Okay? So ...

So if you answer him, if you say, I'm not stupid, you're stupid, then you have ... Which link?

[Speaker 2]
Second link.

[Speaker 1]
Yeah, second link. Making pots. Fresh karma.

Samskara. Okay? So ...

And Lengke means ... And what do you always say just after you teach somebody what Lengke means? Not samsara.

It's not samsara. But everybody's got it. Meaning ...

Yeah, you go to bugs. You go to bugs. Lengke is the one that even bugs have.

When you ... And in the Lam Rim, we had ... Recently, take a blade of grass, you push it in the face of an ant, and he will ...

He will go like this. He's having ... He's also having Jigdra.

Okay? Lengke. Yeah.

So what's Narin Zimba? The tendency to believe in me. Right?

That makes it Jigdra, right? That object of that, okay, you realize it has no nature of its own, meaning the husband cannot exist without the picture coming out of the seed that I collected with my kids last week. Okay?

That means doesn't exist by nature. This talks has an S.

[Speaker 2]
Right. Realize.

[Speaker 1]
Yeah. As opposed to think, which is wrong. When it has an S, it's a realization.

Then, you have Nyepa Dattawa. You got to the view. Okay?

Tsongkhapa. That's how you know you're there. Okay?

That's the TSE. Right? I went and got it for you.

Okay? I captured the folio number for you so you can write your footnote. Okay?

And ... We always go check it in the database in case something's spelled differently, or in case he didn't say that, or in case the guy's quoting from memory as we had yesterday from ... Abhidharmakosha.

Abhidharmakosha. He quoted from memory and it was a little bit wrong. Okay?

So we always ... In this Mixed Nuts Translation School, we always go to the database. We always pull out the quotation.

And in this case, he's quoted it perfectly, which is very Choney Lama to do. Okay? And here's another paragraph.

Here's another paragraph. Good. I like your TSE.

Now he's going to quote a writer named Kedrup Norsang Gyatso. I don't know him. I went and got his information from TBRC.

Okay? And here he is here in 1423, 1513. I can't find any quotations by him elsewhere.

I don't know why he's important to Choney Lama. The quotation is not that stunning. Maybe he's in his immediate lineage or something.

Okay? So you have to go research that. You can go to TBRC and see associated persons and see if for some reason he was important to Choney Lama.

Why he would quote him, I don't know. Because he's not famous and the quotation is not like a zoom-zoom. It's okay.

Okay? So here we go. And that's S here.

Yeah, he said ... Here's the verb. He said ...

Okay? This makes it the subject of the sentence. Ciktuja ...

Oh, he also said ... Meaning ... Also ...

Yeah, not just Tsongkhapa. Norsang Gyatso also said ... And what's refreshing about this phrase ...

It's spelled correctly. And it's about 80% of the time it's spelled wrong. So this tu is ...

Tu ma. It's not a preposition. It's not in one.

It's one and many and it's an abbreviation. Okay, rikpa ... No ...

Yeah, that logic. When you use that syllogism. Things are neither one nor many.

Okay? If you do the examination in that way and having done that through doing it ... Okay, the le means through here.

Okay? Now ... For a hundred dollars everyone's attention is glued on this.

I want an explanation of this sema. I want a correct explanation of this sema in light of recent texts we have done. The real.

I don't know if he's accurate. He said the real one. Yeah, give me five.

Damn, he was fast. A hundred dollars. What was the example we had?

It was a sexy Tibetan word. Yeah, lung gi tse ma and ... lung tse ma, good.

Explain the difference. Good, yeah. Big difference.

lung gi tse ma means a correct perception, an accurate perception based on scripture and lung tse ma without the key. Yeah, and here he's got it without the key. And Gibson correctly, you know, got lucky for a hundred dollars.

[Speaker 2]
And ...

[Speaker 1]
Oh, you don't have to translate it as real, but the point is he got the meaning right. You can say authentic or accurate or ... That's okay.

It's an adjective. It's an adjective. It's not pramana.

It's not pramana. Yeah, that's the cool thing he did. And it's describing the ngeshe.

[Speaker 2]
The certain representation.

[Speaker 1]
Yeah, the realization really. Okay, so when you see nge, don't always force it into certain. It doesn't have to be.

And here it's ngeshe, means an understanding, which is accurate. Okay. What would be ngeshe ki tse ma?

[Speaker 2]
It's an accurate conception based on ...

[Speaker 1]
Based on ngeshe. Good, nice. Okay, so we got a nice use of that principle.

Whose book was that? It was Adam's text. Logic.

Okay, good. Dharmakirti. Okay.

Ngeshe tse ma? Towards the chidren. Good, the result of your examination.

Okay, the result of your examination. Okay. So when you do that examination about whether sunim or your husband is the same as this yelling face or not, okay, then you get an accurate perception about the result of that examination, okay, kyepa, de tse, at that point.

And then he kind of is repeating tse unnecessarily kind of. De tse, at that point, at that time, okay, at that point, at that time, you have realized that dependent originating things such as sprouts, okay, don't exist from their own side, without the unifying picture coming out of the karmic seed, okay, that's what it always means, okay, which is why he mentioned dependent origination, because that's the picture coming out of the seed, okay. ma drupar topen, then you've got, then you did it.

Toks. Then you, then you, you did it. You got to the understanding of emptiness, okay.

Cool? Shey sum vichuno. Okay.

So he just repeats. You have to research. That's your homework assignment, okay.

Figure out why he's important to Choney Lama. I don't know why. He's quite late, earlier.

He's 200 years earlier, so I don't know why. Why, and I don't think you can find him in the whole database, so, you know. All right.

We've reached the major crossroads, okay. Please, yeah, please read. It's a very long sentence.

Yeah, good, okay. Now that Tibetan text will just say number two, and they won't tell you what's number two, so I usually go and get you number two. Here's, I went, the boldest.

Yeah, this is new, because you are also going faster than you're supposed to. Yeah, I can send it to you. Okay.

New text. New text.

[Speaker 2]
Norsang Gyatso.

[Speaker 1]
Which one is it? I have a new 55 for you. Okay.

Okay. You fix it, okay. You fix it, okay.

You fix the date. You put today's date on it. Okay, there you go.

Yeah, I did a little bit in the car, because you're also, you guys are speeding up noticeably. You guys are going about 25% faster, which means Stanley will finish in 2043 instead of 2046. His text is on schedule to finish in 2046.

I will be 94. Om Mani Padme Hum. Okay, so two here is the second two of here, which means we finished Chittudakya Rigpa.

Yay! We finished the one and many proof, and now we're on to the Namdunga Rigpa, the logic of the seven points. Yeah, that's nice, the logic of the seven, which is the chariot, the chariot logic, which is very ancient, very famous.

Nagasena taught it to King Menenda, taught it to a Greek king, which is kind of sexy, okay. Okay, here we go. I think it'd be a sexy book, as I said, in Japan.

Some Japanese publisher asked me, you have a book for me? And I said, yeah, I got a book for you. Let's do Nagarjuna's two letters to kings as a leadership book, and then let's throw in the letter to, sorry, the conversation between Menenda and Nagasena.

So in my free time, I'm going to work on that. Okay, here we go.

[Speaker 2]
Yeah, these seven are traditional.

[Speaker 1]
They're not exactly logical, okay. They just kind of jump around, okay. So don't get frustrated if they don't seem, if they seem a little ADD, they probably are.

Okay, shingta. What's the famous shingta you guys have? Yeah, shingta soljay means what?

Yeah, those who have founded great schools are called inventors of the wheel, right? Okay, yeah. Okay, what's the definition of shingta?

What's the word? shingta soljay shing gi gyur sum ma dang war, jig ten dir, do dir rang wan do dor, ze shing de dar dor, ze pa sang gi rang gi, lung ten pay, chang sem pak pa, shingta soljay kye tsen ni. Okay.

Yeah, there's about 20 points in there. Okay, anyway. Okay, so here's the wagon.

It is what? Not itself or its parts. Yeah, it seems to say, although we'll go there, we disagree, du min, that it could be other than its parts.

Okay. Other than its parts.

[Speaker 2]
Right.

[Speaker 1]
We disagree that it's...

[Speaker 2]
Not, not something other.

[Speaker 1]
Yeah, that it's not, not, not other?

[Speaker 2]
We disagree that it's something other.

[Speaker 1]
Somebody tell me what shen min mayin means.

[Speaker 2]
It's not other. It's not other.

[Speaker 1]
So, cancel the double negative and what do you get? It's other. It's me.

It's not, not other. Yeah, it's itself. Not other means itself, but not, not other means...

[Speaker 2]
It's other. It is other. It is other.

Okay.

[Speaker 1]
All right. Yeah, de den yang min. It's also not possessed of those parts.

It's not in its parts. The parts are not it. Okay.

It's not a simple collection of the parts. And it's not the shape. So, you can smell that it's not quite as logically compelling as one and many.

I mean, one and many has a nice kebba, right? But this is a little bit confusing. Okay.

So, those guys are going to the other academic track downstairs where they're learning to be DCI speakers, business speakers. Goodbye. Okay.

And here's the quotation from Majumma Ka Avatara. Okay. Yeah.

By the way... Yeah, I hear this. shing ta rang nyen lak le shin dun min Okay.

So, it's the same. All right. Which is refreshing.

Okay. Go ahead.

[Speaker 2]
he dun jar ne sung pa shing tun Yeah.

[Speaker 1]
This cell means what? Search for.

[Speaker 2]
Search for.

[Speaker 1]
Yeah. Good. What's the common...

chak sel To bow down. Which means to search for a boon from the hand of the Lama. Okay.

So, this cell means to look. To look for. If you search for the shing ta...

If you search for the car using the seven-part logic, mi nge you will never find the tar. In the same way, the same is true of the dak. The same is true of sunam.

Okay. Also, te dang pe dun jar ne if you apply this metaphor to the self. Okay.

So, pe dun jar means if you apply this, the meaning of this metaphor to the self, it's the same. jar ne sung Apply. What this is saying, what Chandrakirti is saying is apply this metaphor to the self and look for the self in the seven ways.

Okay. Look for sunam in these seven ways. shing tun sung pa shing tun So, I'm going to follow Chandrakirti.

So, junna means if I were to tell you my version, this junna means if I were to describe it to you. And then that means I am going to describe it to you. Okay.

Okay. Yeah. shing dang den de yang lat nam The car and the parts of the car.

Okay. Don't exist as either rang shing kyi chik to be one is to be the other. Please, okay.

Don't say the same. Okay. It's to be one is to be the other.

That was an important distinction yesterday for a hundred dollars.

[Speaker 2]
Damn.

[Speaker 1]
I'm costing me a lot of money today. Yeah, he's correct. Three-part test of members and groups.

What were the three tests? Yeah, A is B. To be A is to be B.

There's things that are B that are not A. Yeah, I'm not going there.

[Speaker 2]
No, I'm not going there.

[Speaker 1]
Yeah, yeah. Basically, if you cancel the set, you cancel the member. I mean, roughly.

There's other pieces there. All right, good. Cool.

Yeah, so rang shing kyi chik means to be one is to be the other. It doesn't mean one is the other naturally. Okay.

Okay. tad de dunmo kanyon madrup te Now, we'll get to my note in a minute. Say shing ta.

Please go. Shing ta. Here's the first of the seven proofs.

Here's the first of the seven proofs. Shing ta chu chen.

[Speaker 2]
No, phrase it differently.

[Speaker 1]
Good, good. Yeah, this should be shindu, right? Sorry.

Shindu. This is not be. This is tu.

This is your homework today. It's the same point. The five and the five and the one and the one.

Okay. Same point. Okay, so here we go.

Take a shing ta. Take a car. Let's use a car.

I don't like chariots. Okay. Okay.

It's not true that to be the car is to be its parts automatically. By nature, meaning without the picture coming out of your karmic seat, okay? By itself.

Without karma. It's not true that the husband could exist without yelling at the kids. Yelling husband.

Not possible. Somebody complained to me. Where was I?

In China somewhere. And they said, why are you always talking about the kitchen? I said, if a sutra doesn't talk about a kitchen, it's not a sutra.

Because sutras were written for people to have better experiences in the kitchen. Okay, anyway. RANG GI YANG LA RNAM DU RANG ZHIG GI GCIG MIN TE Okay?

It is not its parts. Okay? Why?

Good. If it were, then in the same way that yanlaks are duma, are many, then there would be many cars. There would have to be many cars.

Kyun means him, it. Okay? There would have to...

If the car were its parts, then the car would have to be plural. It had to be more than one car. Or, if you switch the other way around, which you had on your homework, in the same way that car is one, then the parts would have to be one part.

Okay? If to be sunam is to be her body and mind. Automatically.

Without the karmic seed. Got it? Without dependent origination.

Now, which one of these seven did he just talk about?

[Speaker 2]
I have this feeling that's number two, actually.

[Speaker 1]
Duh. It's irritating to me.

[Speaker 2]
Yeah.

[Speaker 1]
I think he went to number two first. Okay? I think he went to shen min mayin.

[Speaker 2]
Is other.

[Speaker 1]
Because this one, we disagree that it's other than its parts, right? Or maybe I'm wrong. Okay?

Let's check it. Okay? Number one is, I disagree that it's other than its parts.

Which means it is the same as its parts. Okay? And the second one was, I disagree that it's not other.

Which means it is other. So the first one, I disagree that it's different from its parts. The second one, I disagree that it's not different from its parts.

Okay? Got it? So which one is he talking about first down here?

It is not one and the same with its parts. Which means it's other. Which is the second one.

Which is irritating to me. But I may be wrong. So you have to...

Maybe. Maybe. You have to go home and think about it.

Okay? It seems out of order to me. I was trying to connect this order to the verse.

And it seems like he might be out of order, but I want you to confirm it. Okay? Okay, cool?

Now we go to the next. There's going to be seven of these syllogisms, right? By the way, the third one is five for sure.

And the fourth one is fourth. And the fifth one is three. So I don't know why he put them out of order.

But maybe to him it made more sense. Yeah. Okay, go ahead.

Second syllogism out of seven.

[Speaker 2]
Yeah, shingta.

[Speaker 1]
Is it shingta?

[Speaker 2]
Was it shingta?

[Speaker 1]
Okay, yeah. Let's take a card.

[Speaker 2]
Shingta.

[Speaker 1]
Cool. Dechi chen. Take the card.

This has got to be $50. I'm sorry. Mudrup.

Mudrup. Mudrup. Mudrup.

Just give me mudrup. What's mudrup? Yeah, attainment.

It's very common Tibetan name. But she's wrong. But she's wrong.

It doesn't mean attainment here. It does not mean attainment here. She has to give me $50.

Just kidding, just kidding. No, I'm just kidding. Now, somebody note the pa, please.

Yeah, he made an adjective out of mudrup. Which I've never seen.

[Speaker 2]
Nice.

[Speaker 1]
On its only. Okay, on its own-ish. Okay, musa chupar.

He made a new word because he didn't want to keep repeating. Rangshin ki. Yeah, by nature.

Self-existently. From its own side. 21 synonyms.

Okay, we covered him in Shenzhen, right? Now it's 22. Yeah, he just invented a new word for self-existent.

Cool. Okay, he said happen on its own. Really happen.

This ngu is really. Ngu su. Ngu su chupar.

It's not mudrup. Okay, so don't say mudrup. Say ngu su chupar.

Okay. And it's a new word for self-existent. Because I think he got tired of saying rangshin ki.

He got tired of saying naturally or automatically, so he said ngu su chupar. Really. Really.

Actually. Okay, got it? You always have to have a word in these things for self-existently without yelling at the kids.

Without yelling at the kids. Okay, so rang gi yen la nam. It is not a sosowa.

It's not separate. It's not a separate thing. Sonam is not a separate entity.

Sonam is not a separate actual entity from her parts. Okay? Yeah, yeah.

She's not separate from her parts. Actually. Meaning without yelling at the kids.

Okay? Why not? Did you do this part?

You did do this part. I remember you did this part. Okay, sorry, interrupted.

Okay, if if it were separate, okay, if it were separate from its parts really, okay, actually, then yen nam means sosowa. Okay? If it really were separate from its parts, then then a water pot, nam bu means a bolt of cloth.

Okay? A bolt of cloth. shin du, gyur rang gi yen na le, yen gar du, soswa mik gupa.

It would have to be as different from its parts as it is from a water pitcher and a bolt of cloth. What?

[Speaker 2]
The car.

[Speaker 1]
The car would have to be as different from its parts as it is from a coffee cup. Okay? The car would have to be as different from its parts as it is from a coffee cup.

Someone give me yen garwa for $20. We had it recently. You learned it this week.

For the first time you learned it this week. Okay, you didn't learn it this week. Yen gar means totally separate and disconnected.

We had it somewhere. Somebody had it.

[Speaker 2]
Yeah. Yeah.

[Speaker 1]
Say yen garwa. Yeah, it means totally separate. Garwa, by the way, means blacksmith.

So be careful. If you say a G, if you say garwa, it's a blacksmith. Yeah.

But this is car. kyakpa chepa la gup ke, chak chepa la garwa ke, Come on. Have some fun.

[Speaker 2]
Yeah.

[Speaker 1]
If you want to cut metal, hire a garwa. If you want to cut poop, hire your bung ho. Okay, famous philosophy.

Because it cuts very well. I'm just trying to teach you blacksmith. I'm not making a dirty joke.

Yeah, okay, okay, let's go back to the text. If it were totally yen garwa, if it were totally separate from its parts, in the way that it's separate from a coffee cup, then you would have to see them as separate things. The car's over there and the car's parts are over there.

Whereas the lay is disjunctive. Whereas we don't see that. We don't see cars over there and car parts over there if it were not connected to its parts.

If it were totally so-so-wa and yen... Garwa. Not garwa.

Okay, good. Cool. Thank you.

You are very welcome. Your text is getting really sexy. By the way, I mean, you see these points everywhere and they're not clear.

And he's doing a good job with them. So that's kind of why we chose this text. This text, 16 today?

19.

[Speaker 2]
Text.

[Speaker 1]
We posed this text. Thank you. Di ge wo kun.

Sanam yeshe tsok tsok shing. Sanam yeshe ne chung we. Tam pa kun ni to pa shong.

Shoguri shmoguri. PP break. 10 minutes.