Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 59

[Speaker 1]
Good morning and welcome to Emptiness Convocation. Today I'm going to talk about how the different philosophical schools consider the phrase that a thing lacks self-existence. What are the three possible explanations of what's going on with regard to the three factors of visual awareness established by the three footprints or pieces of evidence?

They appear to be separate, but in actuality they aren't, or the three never appear separate to any state of mind, or the three are, in actuality, separate. So now how does he repeat the first and second possibilities, which if you recall are they appear to be separate, but they're not. The three never appear as separate to any state of mind.

So, you might notice that in the first two cases, they're not separate, right? So that gives you a hint, sort of, okay. The first, he repeats the first by, if the way a thing exists is one way, as one, and when it appears as another, as separate, it's true existence is called into question and that statement becomes a lie.

And for the second, which is pretty much the definition of illusion in Buddhism.

[Speaker 2]
So why is that a problem though, why is that a reputation, because it's not supposed to have any true existence, right? Oh, forget it.

[Speaker 1]
Here it is. Oh, right, okay.

[Speaker 2]
Yeah, yeah, yeah. Is that it? Yeah, yeah, yeah.

Okay.

[Speaker 1]
And the second one, if no state of mind ever sees the three factors, then the corresponding evidence would also have to join together as one. And the assertion that many causes create many results is lost. Whoa.

Whoa. Whoa, that's really bad or whoa? Yeah.

Very deep. So deep. Okay.

Okay, now for the, how does K.J. refute the third possibility, polish off the fourth possibility and finish the chok chit? So remember, the third possibility is talking about the three ways that the factors of visual awareness are connected with the evidence, the three pieces of evidence about having had a visual awareness of the three factors. And the fourth possibility is when we're talking about one-to-one, one-to-many, many-to-one, many-to-many, many-to-many.

That's the fourth possibility, the bigger picture. And the chok chit, yeah. Okay.

All right. So visual awareness. It is very quiet in the room.

Visual awareness and its three qualities are not ultimately separate. Because if they were, then an Arya seeing the way things are would see that and they don't. Okay, third possibility.

The trick is the word ultimately. Yeah. Okay.

If a thing could exist ultimately, it would have to exist in a way that reflects the way reality really is. And that denies the third possibility, that visual awareness and its three qualities could be ultimately separate. And further denies the fourth possibility, that many causes could create many results.

Which completes his refutation that things could start through four possible ways. Phew.

[Speaker 2]
Now I know what you meant by the fourth possibility. Okay.

[Speaker 1]
Oh, sorry. Yeah.

[Speaker 2]
Yeah, exactly. Oh, let's do something easy.

[Speaker 1]
By the way, our author rushed by this and we slowed down to cover it and it took us about two or three classes. Four. Four classes.

And five hours last night. You did a good job on it. Thanks.

So I suppose there is no English equivalent to Ji-ta-wa.

[Speaker 2]
You do suppose that. Worldly? No.

Ji-ta-wa. What was that?

[Speaker 1]
Instruction. It's as opposed to Jin-ye-pa. Same answer.

Oh, yeah. No, no, no.

[Speaker 2]
It's the next word.

[Speaker 1]
I mean as opposed. Yeah, okay. One and two are opposed to each other.

[Speaker 2]
Same answer. No.

[Speaker 1]
Maybe you could think about the three types of beings that look at Ji-ta-wa and Jin-ye-pa in three different combinations.

[Speaker 2]
Oh, just fear and...

[Speaker 1]
No. Wow. I should have offered money then I could be rich.

[Speaker 2]
The way things are. The way we Jin-ye-pa...

[Speaker 1]
That's not how it works. They don't pay you when they lose. They look like that.

[Speaker 2]
Is Jin-ye-pa the way we take them to be?

[Speaker 1]
Nope. Any one appearance? All the things there are.

Oh, okay. Way off. Yeah, so the first thing is seen by a...

[Speaker 2]
Arya.

[Speaker 1]
Arya. The second thing is seen by a...

[Speaker 2]
Buddha. Buddha. That's right.

[Speaker 1]
It's a famous distinction to see the way things are and to see all the things there are. It's different.

[Speaker 2]
Good vocabulary words. Yeah, the Jin-ye-pa.

[Speaker 1]
Yeah, it is a good vocabulary word. And now...

[Speaker 2]
Jin-ye-pa.

[Speaker 1]
Jin-ye-pa. Jin-ye-pa means however many. Yeah, however many.

It means many, but in the sense of how many. Okay. Not in the sense of duma.

Yeah.

[Speaker 2]
And I looked up the spelling to make sure it's spelled with a song, not a rhyme.

[Speaker 1]
Yeah, good, because where there are, it means to locate something. Yeah, yeah.

[Speaker 2]
But now, it means degenerate, but also could mean like negate, right? Like not that...

[Speaker 1]
Which one? Yeah, they have different meanings. Oh, no.

Sorry. You have nyam, don't you? Oh, no.

Well, nyam means to degenerate, usually. Lost, deteriorate, desperate, shy. Okay, so for some reason I thought at the end of the phrase we were using it to mean like it's not that way or something.

Snyam means I think so. Yeah. So S-N-Y-A-M would be, it seems to me.

[Speaker 2]
Genius.

[Speaker 1]
But this nyam, there's a nasty one that means a gesture in a dance or a gesture in a play. Or a song. Yeah, same spelling.

Oh. So it means deteriorate or make a pleasing gesture. So, you know, you got to be careful.

Okay. Hey. It's kind of an approximation of seeing all things.

[Speaker 2]
Oh, that's pretty.

[Speaker 1]
Or all things. There are. Where is that, I wonder?

[Speaker 2]
Santa Cruz, maybe. Too low to the ground.

[Speaker 1]
Too low to the ground. Please take the plane. I am taking the plane.

I need a piece of time to take the plane. It's gorgeous. Hello.

We reached sort of the holy grail of her text.

[Speaker 2]
You can tell something about the density of the material when the stopping point is in the middle of the paragraph.

[Speaker 1]
Yeah. And he just wanted to give us a taste of what's coming. Okay.

So I'm just going to read. They say, once you have done all this logical analysis, how are you going to meditate on it, somebody says. And we say, oh, there's many different systems about this question.

But we're going to quote K.R. Norsang Gyatso, who we researched already. And in his miscellaneous works, he says, and then this is going to be two paragraphs from this famous Lama of the past. And it starts out by saying, Even before you have reached Samatha, you can start meditating on emptiness, which is the whole theme of her book because it belongs to a genre called?

Dharthi. Dharthi, which means instructions on profound view. So, le dangpo means new guys, beginners.

How are we going to meditate on emptiness if we haven't reached Samatha yet, right? If I were to describe to you just briefly how you should be meditating on emptiness, which is kind of what we've been waiting for for three years. So, finally, here we get the promised meditation on emptiness.

I hope it satisfies your expectations. Dangpor. Dangpor.

[Speaker 2]
Okay, first step.

[Speaker 1]
As we described above. Good, as I described above. You should be examining emptiness with kinds of logic which look into suchness.

And those are classical proofs of emptiness like one or many. This is misspelled, right? Good.

[Speaker 2]
Not misspelled.

[Speaker 1]
No, tu is correct. Rigpa nam kyi ched de. And you should jang, jang, jang.

Yeah, like get familiar, familiar, familiar with them. Don't just read them once and try to go on. That's not the way Buddhists prove the emptiness are.

You have to sit with them, you have to re-read them, you have to cook it. So, there's a key word here. Jang.

You know, like practice them over and over again. In theory, before you sit down. Okay, so this is the Buddhist method.

And don't tell me, use your heart and don't use your mind. When you use your mind, you can use your heart. Okay.

Tawa, go ahead. Tawa ngo kyi kyongway tse. Rangshin kyi drukpa thabbuy gak ja te yu na.

[Speaker 2]
Rangshin kyi drukpe chik thang thade kang rung le ma depe ngepa kye te.

[Speaker 1]
Okay. So, after you've practiced them and got good at them, tawa ngo kyi, this is ngo kyi as opposed to... Shen?

No. We had... Oh, Jeet Kune Do?

Nyer Dok.

[Speaker 2]
Yeah, the platform as opposed to the direct part in the...

[Speaker 1]
Say it in modern terms, like rock and roll. The preparation of...

[Speaker 2]
The main act.

[Speaker 1]
Yeah, the main act. And what do you call the band that opens the... The opening act.

The War Horse. Yeah, okay. So, he says, that was the opening act.

Now we get to the main show. Ngo kyi means the main show. So, when you get to Diamond Mountain and you sit in your cabin and you want to actually, you know, practice kyeong, this viewpoint, okay, when, then rangshin kyi drukpe thabbuy gak ja.

First you take a gak ja, for example, the idea that fire could have a nature of being hot, okay? Or that aspirin could take away your headache, okay? Take a gak ja like that and reflect to yourself, if it did exist, then it would either have to be one or separate.

And there's no... This mandepa means there's no other choice. You should come to a...

Come to a... You should ascertain. Come to...

[Speaker 2]
And understand.

[Speaker 1]
Come to believe, okay, that there's only two choices, okay? Either the fire is in the... Sorry, the heat is in the fire, is the fire, or it's separate from the fire, okay?

It's got to be one or the other, okay? Then go to here.

[Speaker 2]
Stop there.

[Speaker 1]
Then you should take something like yourself, okay? And you should see whether you are one thing, which has its own nature, or are you many things, which have their own nature. Are you or are you not?

Drukpa ma druk. Chepa. Do that examination.

Is there any part of me which is not coming from my seeds, okay? And... Please continue.

[Speaker 2]
Come to yang...

[Speaker 1]
There's the nyepa with an R. Yeah. Once you have located, come to a certainty that you don't have a nature of your own, that the parts of you are coming from seeds, okay?

Like your thoughts, you are the listener, you are not the thinker. You are listening to thoughts coming out of mental seeds, okay? That's all.

Once you're sure about that, gyutsun tengyi kyi na, using that as your reason, okay? Using that very thing as your reason. Meaning, I'm listening to my thoughts come out of mental seeds, or something like that.

Take that as a reason. And then, from that, conclude that, nga rang shik gi dupa tabu. Then, shepuk la shak.

Put that gaccha at the depths of your heart. Put that gaccha at the center of your mind. Puk la shak means put it at the center.

Shepuk la shak. What's the gaccha? I don't exist by nature, okay?

I'm not existing from my own side. For example, my thoughts are coming out of seeds. My reaction to yoga is coming out of my seeds.

Some people do the same pose and hurt their neck. And some people do the same pose and get thin. It's very frustrating.

So, all those parts of me. Don't just keep thinking, meh meh. Yeah, that me who is self-existent.

That me who doesn't come from my seeds. That me who is a me who responds to yoga like every other single person in the yoga class doesn't exist. Nyanpe.

Meh gaccha jing dang yi ko yin. Kyongwa means sustain. It can also mean, rakshita, right?

It means to nurture a child, for example. But here it means nurture that thinking. Sustain it.

This jing dang, this way of holding, this way of looking at yourself and think, no, no, there's no me who responds to yoga the way everyone else does. Okay? Doesn't exist.

Meh meh. Okay? That meh gaccha, jing dang.

Hold it. Hold that meh gaccha-ish thought. She sungpa tar jau.

That's what they said.

[Speaker 2]
That's what he said.

[Speaker 1]
Norsang Gyatso, I think. Yeah, that's what Norsang Gyatso said. That was his advice.

So we haven't input his text. We should input his text. And we can find out whether this is a paraphrase or a direct quotation.

If it's a direct quotation, we have to inset it. It's probably a direct quotation, I'm thinking. But it could be a paraphrase.

So we have to input all his books to find out. Please read. Okay, let's...

By the way, shen is almost always misbound. Right. It's almost always shen na, if you say.

Oh, yeah. Especially in this position in a sentence. But actually, in this case, it's correct.

So this is jing dang above, meaning the way you hold something. Dang meaning... The gate.

The gate of a horse, the way a horse runs. So jing dang means the way you hold something. The way you hold this meh gaccha, right?

This absence of something, which is emptiness. Jing dang shen du song na. If it becomes kind of burned into your...

If that way of looking at things as a meh gaccha becomes habitual, shen. Shenpa shi jang, right? The famous Sakya text.

Yeah, if it becomes an attachment, a good attachment. If you can start to... Song na means if it happens.

Past tense of dro. If it happens that this way of looking at it becomes habitual, you get addicted to it. If you get addicted to this jing dang, then all you have to do is just briefly remember the logic behind it.

And then you will start thinking to yourself, it don't, it don't exist. It don't exist the way it looks. It don't exist the way it looks.

Nang so de tar du, the way it looks. Drupa meh, meh, meh, meh. It doesn't, it doesn't exist that way.

It doesn't exist that... You will start to think that to yourself. And you will give up.

Gyur mo means sour. But as a verb it means to reject or to throw out. Like to take some drunk and...

I was in Ireland and this... walking down the sidewalk and a guy flew past me in the air, crumpled on the street, and they threw him out of a bar. They just threw him out of a bar.

Threw him out of a bar. Literally. And that's gyur.

Gyur. Okay, so just... throw him out.

We were kind of shocked, but I guess it was a normal thing. Anyway, so I'm just... So it doesn't mean sour here, right?

But maybe they're related, right? So... So forsake those ideas that these things could exist the way they seem.

Gompa ja, keep meditating that way. Keep rejecting wrong ideas about yourself, for example, that I'm thinking my thoughts or I could choose my thoughts because you can't. You are just listening to what you did to somebody last week.

Gompa ja na. Denje duam du. Go ahead and read.

[Speaker 2]
Djetok du. Suk sok denjuk du lam lam ja wa na. Tinam dinam.

Nga tshuk rupa meks. Nyam tong sok pey. Kyu ma tabu te.

E ma ho sa.

[Speaker 1]
E ma ho. Nyam du.

[Speaker 2]
Nyam bu tabu.

[Speaker 1]
Tawar. Tawar. Tawar.

Tawar. Okay, what's djetok? Yeah, when you're at Diamond Mountain and you finish your meditation session and you get up to have lunch, okay, and you look at the physical things, the bread, the cheese, whatever, okay, they will denpa dupa.

Lam lam means automatically. Lam lam. Lam lam.

Lam lam means they will just strike you. Lam lam cha means they will strike you without consideration. They will strike you as though they exist from their own side, okay, not from your seeds, not from your perceptions.

And then you have to think to yourself, okay, nyam here, you have to think to yourself and you have to have the viewpoint, hold the viewpoint, that okay, these things look like that, you know, I don't know, the bread looks like it has a big mold spot on it because the caretakers delivered me old bread and it looks like that, but me, I admit it, it looks like that. But you know what, here it is, here is the culmination, the marriage of deceptive reality and ultimate reality, nang tong, nang tong, which in the tantric teachings is de tong, which in the non-tantric teachings is nang tong. Yeah, the bread is, the bread is moldy because I didn't, you know, help my other retreatant get his food and it's empty of being the fault of the caretakers.

No, you can, no, I would use appearance. The way things look is married to emptiness. Therefore, it's as though it were an illusion.

Yeah. Wow, that's fucking amazing. This is the fun, this is the kick.

Excuse me. Don't tell me.

[Speaker 2]
But it means that.

[Speaker 1]
It means like, damn, this is amazing, you know. This moldy bread is coming from me not helping my fellow retreatant get his food on time or something like that. And it doesn't come from the caretakers at all.

Here I am irritated at the caretakers, but it's not their fault. That's incredible, you know. Ema.

Ema ho. Then Ema, Ema means wow or whatever. And ngotsar and che means that's totally amazing.

We had it in your text, right? Yeah, we had it. That's totally amazing.

Yeah, okay. So that's a very, I mean, we've been waiting for sort of the title of your book was Meditation on Emptiness or something. And we've been waiting for something tasty like this.

So that's the one you're going to repeat in your lectures for the rest of your life. Okay, go ahead. Okay.

Okay, gyel tak man du che she kyang. You can understand how to make a lot of gyel tak arguments. Okay, gyel tak.

You can understand a lot of different analyses about emptiness. Gyel tak, okay? But if you don't even have a shargom about what they really mean.

So shargom is that list meditation. And that's the lowest kind of meditation. What are the other two?

Yeah, and analytical. And then put your mind on the meaning. Okay, shargom.

Tsam yang me na. If you don't even know how to do a shargom on all these arguments you learned in class, gyel taks, then, torwa means blown up. Here it means it got wasted or something.

The very essence of the whole point, gud dun means the whole point of studying, of translating, of being in class. If you can't sit down and do just a simple review meditation on the main points, then the whole point of sitting in class, torwa, it was exploded. Okay, it was lost.

Therefore, come on, bepa cha. Yeah, kick ass, man. Work harder, okay?

Yeah.

[Speaker 2]
Is that the verb or something? Because we had torwa with the ...

[Speaker 1]
Exactly. This is the jepa pongo se yupa. You have blown up the whole purpose of your study if you can't even sit down for five minutes and use it as a meditation.

So, double up your efforts. Kick ass. Okay.

Onna.

[Speaker 2]
Onna.

[Speaker 1]
You guys can translate this. Well, then. Well, then, you got that right.

Both systems of the middle way.

[Speaker 2]
Well, yeah.

[Speaker 1]
Both the ten gyatras and rangyupas. Good. The two systems of the middle way.

The realization of no self. Yeah. Where's the sutra sources for this?

Here's a question. Where's the sutra sources? This is the meaning of which sutras?

[Speaker 2]
In the sutras. Yeah.

[Speaker 1]
Of which sutras is this the meaning? Okay. Yeah, your two Madhyamaka guys' viewpoints.

Well, where's the sutras? Where'd you get this from? Okay.

And the answer is ... ... Yeah.

By the way, the nyi kye du du at the end means both branches of the middle way school would agree. Okay. Nyi kye du.

They would both agree that, yeah, you could also find this in other sutras, such as the King of Concentration, Samadhi Raja. They say, yeah, you could find it in the Samadhi Raja and some other books, but really the main thing is the Koloparpa. For zero dollars.

I'm just waking up, Warren.

[Speaker 2]
Oh, the Second Turning of the Wheel.

[Speaker 1]
Good, the Second Turning of the Wheel. So they say, mainly, you should go to the Second Turning of the Wheel, the three yumes. Oh, the three mothers, the perfection of wisdom.

Yeah, the medium, the abbreviated, and the extensive. You should go to those. Perfection of Wisdom Sutras.

So yeah, you could go to some sutras like Samadhi Raja, we admit, but listen, the main ones are the books of the middle of the Second Turning of the Wheel. Okay? Yay!

Okay, here we go.

[Speaker 2]
When you go to the Third Turning of the Wheel, you should go to the Third Turning of the Wheel. Third. Third.

Third. Third. Third.

Third. Third. Third.

Third. Third. Third.

Come. Go. So, you know, shes hé sá?

[Speaker 1]
Good. Kulsá means disputation, like argument. Yeah, well, this is spelled differently.

That's rg, yeah, but Kulsá means a place of dispute, but it means dispute, okay? So we're going to cheer the dispute, like Dorje Csipra, Diamond Cutter, so we're going to have some stupid ideas brought up, and we're going to blow them away, okay? Okay, so, well, it just means here's how we, here's how we, and we're going to start with, by the way, I have split them to make them easier, but they repeat serwa yang mitay, serwa yang mitay, serwa yang mitay, serwa yang mitay, okay.

So the yang even appears in the first one, even though it's not even yet, okay? So it says, look, so the yang mitay, which is going to come after claim, is that's also wrong, and that's also wrong, and that's also wrong, and that's also wrong, okay? So I split it for you just to make it look like a debate, okay?

So here we go. Ngarapa, this is like, kid up. Yeah, rab means a string of things.

Ngarapa means people of the past, thinkers of the past. Ngarapa, people of the past, thinkers gone by, okay? They have said, and here's the claim, here's the verb down at the end, what did they say?

Namkha doesn't have ta or u. Yeah, empty space has no middle or edges. Sungtu meba means you can't point to a center or an edge of space, okay?

Dey shin du, that thing which cannot be held by the mind, and that you can't even think about, is the meditation on the true nature of reality, okay? Then we say, haha, mitay. Yang mitay, well first of all, that one's wrong.

Why? I'm sorry, you guys. That's a Ha-Shang style.

Okay, that's a crazy Chinese guy's viewpoint, Chiang Mai, okay? Gonzo, that's his meditation system. He doesn't even prove that it's wrong.

He just says, ah, that's that one we heard back in the 9th century. That's the one we heard back in the 9th century. Come on.

Now here comes another guy. So anyway, this is called, this is the wrong idea of space-like meditation, okay? Ah, meditation on emptiness is like space because you can't hold anything.

You can't, you shouldn't think about anything, okay? Ah, that's, and I like this list because it's a very yoga studio list. Sorry, most yoga studio.

It's stuff you're going to hear in most yoga studios. Dey shin du said, yoga jang sa, yoga studio viewpoint, number one, okay? Not the Three Jewels, of course, okay?

Okay, go ahead. So, here's the second dumb idea. Yeah, and he uses the same second half, right?

Oh, that's what it is to meditate on the real nature of things, okay? What's, that's what it is to, no, so other guys say, no, no, no, what it means to meditate on the real nature of things means, you don't identify, we had it in his text, because he's sin, sin, sin, finally. He finally identified what's giving him trouble, which is myself.

He finally identified who is the troublemaker. This is the present tense, or future, Muslim. Yeah, they say, oh look, nothing is, and nothing isn't.

Nothing can be identified. Everything's beyond this. Everything's beyond is not.

Everything is just empty. Okay, you can't say this is this. You can't say that's not that.

Muslim. Can't identify it either way. Impossible, meh.

And meditating like that, oh, I can never say something is. I can never say something is not. That's the meditation of emptiness, he says, okay?

That's empty, that's a meditation on the real nature of things, ney luk, okay? Then we say yang mi te, and that's also a stupid idea. If that were the case, te tar na, then you couldn't say sangye yinpa, sem chen yinpa.

Yeah, that's a Buddha, that's a suffering living being. There would be no distinction, kang yang mey pa. There wouldn't be any such thing.

According to you, you couldn't say this person's a Buddha, this person's still suffering. You couldn't make that distinction, because that wouldn't be the true nature of things. Now we got, finally you guys got some applications, okay?

You're getting to the sexy part of her book without any hard work. No, they should go away and come back to more of Adam's text. Then they can earn it, okay?

Okay, next one. Third stupid idea. These stupid ideas are very valuable.

[Speaker 2]
Yeah, the guts of it is here.

[Speaker 1]
She jawa chung se kyang me do. And this is a common misunderstanding of the last lines of the Three Principal Paths, for example. It's called, it's this rumor that prasangikas don't take any position at all, because they said everything is beyond taking a position, but that isn't what they meant.

So they say she jawa means to accept a position, to take a position. Chung se kyang me do. Yeah, you shouldn't have any position at all.

Somebody says, do you believe in purple elephants? You say, no position. Do you believe that everything is unchanging?

No position. Just refuse to make, to have no opinions is to see emptiness, okay? Da de, if you search the active sense of self, chak chal, right?

If you look in the outside of the body, you look on the inside of the body, you look at the upper part of the body, you look at the lower part of the body, you look at the middle of the body, you don't find anything. Yeah, yeah, you keep looking and you don't find anything at all, and when you reach that in your meditation, that you think that way, well that's the meditation on the way things are, gompao, sarva. A le le le yang mi te.

That's also doof, doof thought, because that's kunda. Yeah, that's like saying there's nothing there when there is something there, okay?

[Speaker 2]
Yang mi te de, de kunda, kitawa image.

[Speaker 1]
Yeah, that's a kunda viewpoint, where you say nothing exists when something does exist. What would be the opposite of that?

[Speaker 2]
See something which is there which isn't there, okay?

[Speaker 1]
So this is to say something isn't there when it is there, and the other one is to say nothing's there when, sorry, something's there when it's not there, okay? Okay, detar, detar tsewe, tse nga, mi nye kyang, nga, nge pe chok. What's it mean?

It is so something.

[Speaker 2]
This method of searching.

[Speaker 1]
I know, when, when you, when you go looking for the me like that, self-existent me, it's true you don't find a me, but that doesn't mean there's no, but still there's a me. There is one me that exists, not the one you went looking for. The one which doesn't come from your seeds doesn't exist, but that doesn't mean there doesn't exist a me who does come from my seeds, okay?

By the way, still got this serwa mi te coming. You should probably number them, okay? You got a yang mi te, you got a yang mi te, chung mi te.

This is interesting. Later on you're going to get to one where he says, that's a little off, where he likes part of it, he likes some of it, okay? But let's go back to this totally stupid ones.

[Speaker 2]
Ka chik, pause, nga de.

[Speaker 1]
Boy, that was a tough one, okay you guys? You should pay me for that one. Yeah, no, no, it's okay, I'll just give it away.

Nga de.

[Speaker 2]
Nice, nice yip, very good, yip, yip, yip.

[Speaker 1]
Mi te yurang chung mi, ma du pao.

[Speaker 2]
Nyam du kongpa te, ne lu kongpao serwa.

[Speaker 1]
Nga de, ne lu kongpao serwa. Yeah, yeah, boy, it was a ... boy, I just keep praising myself on that one.

Okay, the me cannot be grasped either as color or shape, okay? In either one, neither one, because it doesn't exist. Therefore you can't say, he's got red hair, he's got black hair, you can't say he's fat, he's skinny, because he don't exist in truth.

And when you can think of things that way, that's a meditation on the way things are. You don't make distinctions anymore, okay? Yeah, this is interesting.

That position is also incorrect, because first of all, the position is incorrect, because Nga does have kadokanyip, okay? Michael does have some hair, which it has a color, or used to have a color, Stanley, and he has a shape, more and more circular. But, Nga kadokanyip su ma du pa dopa nyi kyi, even if you were correct, and it were possible to perceive that Michael is not color or shape, that's not the same as realizing that Michael has no nature of his own, okay?

Because the thing that Michael is empty of, when you see emptiness, should exist or not exist? Yeah, it's a discovered credit card. So there's no way, you can't describe emptiness as the absence of something which does exist.

That has to be wrong, you know? You can debate whether Michael has color or shape, or is he a white horse, or, you can go to all those, but in the end, emptiness refers to lacking something which couldn't have been there. And he can have color, he can have shape.

So understanding that Michael doesn't have color and shape, it cannot be emptiness, because the things you're canceling do exist, could exist, and the things you're canceling with emptiness are things that cannot exist, ever. So shape and color could exist. So that can't be emptiness, okay?

Got it? The gaccha can't be something which generally exists. Okay, chima derta.

I'm sorry, let me check something out. Okay, good. Yeah, just because you could understand that Michael, as neither physical nor mental, was not physical, Michael, the concept, is not physical.

But that doesn't mean you understand, you can't, just by understanding that, you wouldn't be able to understand that he has no nature of his own. So maybe it is true that Michael as a personality, as an idea, as a concept, doesn't have, Michael doesn't have physical form. Michael.

Michael's a concept. Michael's a name. But understanding that Michael is not not a concept, is not to understand Michael is empty.

It's different things, okay? So, by the way, he's getting into more subtle ones. He goes, he's getting more subtle, okay?

Until later he's going to say chung mi te. That's slightly off, okay? That one's going to be intriguing.

We are looking forward to that. Yeah, so somebody says, because the mind does not exist as color and shape, okay, then we can say the mind doesn't exist at all. And then you have to distribute, be careful to distribute the first phrase to each of these two.

So, and also, because the mind doesn't have color and shape, we can say it has no nature. Okay, so you have to say, because the mind doesn't have color and shape, we can say the mind doesn't exist at all. And because, you have to repeat, because the mind doesn't have color and shape, we can say the mind doesn't have any nature of its own.

And thinking those thoughts, meditating on those thoughts, is to meditate on the true nature of things. That's Sarawak Yung. That's awesome, okay.

Okay, now he splits the two and he criticizes them separately. Okay, so here we go. So say, please read this line.

Yeah, first of all, the first half of your statement, that there's no mind at all, because it doesn't exist as color and shape. Yeah, that's just total, yeah, something's there and you're saying it's not there. So, the first half there is kind of cuckoo, but the second half, that's a touch wrong.

It's a little bit of a problem. What was the second one? Therefore, the mind has, and the mind has no nature of its own.

Good, right. So, your conclusion was right, your reason was wrong. Yeah, he said the mind has no nature of its own.

So, that much, that's okay. You can say that, but tell me why you think that. Oh, because it has no color and shape.

You can't see it. Oh, well, now that's stupid. Okay, but the first half of what you said, that's pretty good.

You said the mind has no nature of its own. That's okay. Can I ask you why?

Oh, because you can't see it. Oh, well, then that's stupid. If that's your proof, then that's stupid.

So, yeah, yeah, that's the other, the first one was stupid, stupid. The second one was pretty stupid. Okay, the first one was real stupid, the second one was pretty stupid.

Okay, yeah, yeah, this chung can mean a bit, and chung always means small. Okay, but chung means a bit. It's a little long.

I mean, your conclusion is right, but your reason is kind of a little long.

[Speaker 2]
Okay, here we go, dar tau, la wei, la wei.

[Speaker 1]
Yeah, this is interesting. He's kind of saying what? He's saying it's too easy.

You know, if seeing emptiness just meant to see that your mind processes, your thought processes, didn't have color and shape, if that's all you had to do, it's too easy, okay? Anyone can perceive that. Nge here means perceive.

Anyone could conclude that, okay? So, you wouldn't be able to ascertain that the mind had no nature just from that, that it didn't have color and shape. This is too easy.

It's an interesting argument, you know. I saw emptiness. How long did it take you?

Like 15 minutes. Yeah, okay, too easy. I don't have to know more about what you did.

Oh, the first time I got a teaching on it, yeah, okay. Nge la wa. It's too easy.

Let's keep going. You got two minutes. Okay, use the two minutes.

[Speaker 2]
Let's do that much, okay?

[Speaker 1]
And we'll get, we'll come, it's kind of sexy, you know, this kind of thing we've been waiting for. Everything else is too dry, okay? Somebody says when the mind first appears in the world, when the first, when a thought first comes up, it's like a dog coming out of his doghouse, okay?

So, jung means come out here, okay? It doesn't mean happen. It means exit, okay?

So, when you think about it, when a dog pops out of his doghouse, it seems as if he came from nowhere. Gang ne kyang ma ong. He has not come from anywhere.

He just pops out of his doghouse, okay? So, thoughts are like that. They just pop into existence from nowhere, okay?

And then, while they're there, they are like a king sitting on his throne, and they don't stay. And I don't know what's the point, okay? They're like a king sitting on his throne, but they don't stay anywhere, okay?

So, I don't know, I don't know what's the, we could look it up in the database and see if anyone else has talked about it, okay? No, it means in the beginning, it's like a dog popping out. In the interim, in the interim, it's like a king sitting on his throne, which is somehow unreal.

I don't know. And the end is easy. Chiwa means a rat.

Zu means to squeeze back into his hole, okay? Zu means squeeze back into his, kung means a hole in a wall, okay? Dukung is a chimney, for example, a smoke hole, because they used to just drill a hole in the ceiling and some of the smoke would go out.

[Speaker 2]
It's not staying anywhere, meaning it didn't appear to come from the doghouse? It's not living anywhere, it's just, or is it?

[Speaker 1]
Yeah, I don't know. I don't know, we got to look it up. We could look up king near rat, and we'll hit somebody and we'll talk about it, okay?

Say again? You could, but it'd be probably, you'd hit more hits. We can do it next time, okay?

So chiwa means a rat, kung means a hole, zu means kind of like to poke back in or squeeze back in, okay? Kangduang midro, then what he's going to say, and we're going to stop after the rat, what he's going to say is things pop up from nowhere, things seem to be there, but they're not there, and then they pop out of existence, and that's emptiness, okay? But we'll get to it next time.

Stop tier one. What's the date today? Today's the 17th.

1720, okay. This idea that they want to focus on the suddenness with which thoughts come into your mind, and the suddenness with which they disappear from the mind, and that's somehow emptiness, okay? And he says, by the way, this is the one where he says, you know, you're close, okay?

You're close, okay? So here we go. SASHIKURGYE JAKSHIN METHOBJAM RIDHA BLINKSHIN YINDE GYENPADI SANGYE SHINDU MIKTE YUWARGI JOKHUR NAMDAR SHINGLA CHUPAR SHOK DHIRAM GURU RADHA MANTALAKANI YATAYAMI DIGYE OKUN SONAM YESHE TSOG TSOG SHING SONAM YESHE LENG CHUNG WE DANG PAR BUGYI THOB PAR SHOK Maybe it's that kings don't stay around too long.

I doubt it's that, but ...

[Speaker 2]
I'll see if I can find it.

[Speaker 1]
Yeah, look for kings near rats, chihuahua. And by the way, this is the weakness of our database, that we have not input spurious text. We have not input text that we know are wrong.

But after we finish all the texts that are correct, which should take another 50 years, we can start inputting all the stupid texts. But we have to keep them out of the core database, because people will hit it and think it's correct. So the way I've designed the database so far is there is no text in the database which is incorrect.

So you can trust anything you hit. And then if we have more money, more resources, we can have a whole project to input all the wrong text for comparative purposes. But I thought it was always my principle is to finish the correct text first.

And then if you get a hit, you know it's correct. So that's been the policy so far. You don't have to look up the author and see if he's an author who's always mistaken or not.

We probably have to tag it in a certain way that's not like our...

[Speaker 2]
Yeah, yeah. Especially with Joel.

[Speaker 1]
Yeah, and then it could get into political problems. So I haven't gone there. If people ask me, did you put in this text, I'll say, you pay for it, I'll put it in.

They're going to call it similarity. No, it's okay. But I say, you pay for it, I'll put it in.

And we did input text for people for money. Somebody wants us to do that right now. And we just put it in, sent it to them, and...

That was in the days when we needed money, though. We don't need money now.