Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 35

[Speaker 1]
Today, I'm going to give you a lecture on how to get rid of negative energy, and how to get rid of negative energy. So, today, I'm going to give you a lecture on how to get rid of negative energy. So, I'm going to give you a lecture on how to get rid of negative energy.

So, today, I'm going to give you a lecture on how to get rid of negative energy.

[Speaker 2]
Well, if you ask the author, he taught the ultimate definition of energy to everybody. Oh, that's an interesting way to look at it. So, he never said anything about five heaps?

That's figurative. So, he never said it? Oh, he never said it.

He never taught it. He did teach it. In the first turning of the wheel, yes?

Yeah. Did he say it since our inner thought were real? That's not what I'm asking here, but did he teach about it since our inner thought were real?

Did he ever use a skill? I don't know. So, maybe they copied it.

[Speaker 1]
I think it's claimed in the first turning of the wheel he talked about it as self-existent. It seems that way.

[Speaker 2]
That's what I'm implying, yeah, that he talked about it that way. Yes, he did. To whom?

RJDs. To students who were ready for that sort of thing. Who were ready for it or who were only ready for it?

[Speaker 1]
Not ready for it.

[Speaker 2]
Only, I mean, ready. Yeah, come on in. It's okay.

Everybody. Why? To come to the wheel.

Is it the downstairs folks? To help them to start getting good seats in order to be ready for it. Yeah, yeah.

That's what the guy in China says. Yeah. Let's see what I wrote, because I don't know.

He told it to chivas to make them into pakdas. That's what it says in the text.

[Speaker 1]
Yeah, okay.

[Speaker 2]
Yes. Yeah, awesome.

[Speaker 1]
Why did you misspell Samsara?

[Speaker 2]
Oh, you know, I thought maybe that an M is not supposed to come before an S in Sanskrit.

[Speaker 1]
Maybe everybody, yeah, when an M comes before an S in Sanskrit it's supposed to change into an N. To a nasal, yeah. When an M comes before an S in Sanskrit.

Yeah, so the word to spell it Samsara is a mistake. And it's confusing.

[Speaker 2]
Transliteration with pronunciation.

[Speaker 1]
Yeah, and which is very, very, very common. So I'm writing in pronunciation here. Which was started by the British.

I'm not trying to write with the Sanskrit. Like Sri Lanka. Okay, or Sivananda Yoga Center.

Or Krishna. Yeah, or Krishna instead of Kirshna. Okay, anyway, here we go.

Number two. What do lower schools think happens upon reaching Nirvana? Kunchen.

Wait, wait, that's incomplete. That's incomplete.

[Speaker 2]
Pemrik.

[Speaker 1]
And that's mispronounced.

[Speaker 2]
Pemrik. Yeah, okay, okay.

[Speaker 1]
I'll buy that. Which means the discontinuation of?

[Speaker 2]
The mind and the body.

[Speaker 1]
Yeah, you have to say mind and matter. You have to say mind and matter. Mind and matter.

[Speaker 2]
Okay.

[Speaker 1]
I didn't even put Pemrik in. It's consistent with what's going on in the text. You're just assuming your readers know.

[Speaker 2]
Just what it mentions.

[Speaker 1]
Okay, okay, okay.

[Speaker 2]
Could you cut off the body and mind if samsara comes from its own side? If not, I mean, I didn't think of it that way.

[Speaker 1]
Why teach samsara that way? Yeah, I know, I know. This is called Tapatasangirupa.

[Speaker 2]
Tapatasangirupa.

[Speaker 1]
Which means, no. Come on, we had it.

[Speaker 2]
I'm not going to take ads or whatever.

[Speaker 1]
Are you doing something that doesn't even... Yeah, highly theoretical. It's a very famous kind of logic, Tapatasangirupa.

[Speaker 2]
Give the Tibetan for the different kinds of teachings that Buddha gives. And that question is for those of you who don't know it. Those of you who I don't think already know it.

Even you, Gibson, don't get to answer the Tibetan one.

[Speaker 1]
All right, Gibson? Which one? Which one?

The Tibetan for the different kinds of teachings that Buddha gives depending on who's listening. Okay. Oh.

[Speaker 2]
Okay. If you can figure that. Optional Sanskrit.

Oh, yeah, you can give Sanskrit for it. That'd be cool. Extra credit.

Yeah. That's a thousand extra points if somebody can... Oh, boy.

That's going to go down in Mixed Nut's history, like your permanent record. Your permanent record.

[Speaker 1]
You get a nut in your ears. You get a nut tattooed to your forehead.

[Speaker 2]
Yeah, basically. Your neck. A neck omelet.

All right, so. Anybody? Answers?

[Speaker 1]
I actually don't know what the answer is.

[Speaker 2]
I mean, I don't know if it's a very quick question. Are you referring to appropriate Tibetan? For a first question, could you...

According to Gyaltsabje, and I realize this question is less clear than I wanted it to be, but I didn't have a lot of time, I'm sorry. Could you cut off the body and mind of samsara that comes from its own side, according to Gyaltsabje? That kind of samsara, could you cut it off?

Could you even cut...

[Speaker 1]
Probably not, yeah. Probably not.

[Speaker 2]
Yeah, you couldn't.

[Speaker 1]
Gyaltsabje?

[Speaker 2]
Yeah, it comes from... Because if it were coming from... If it existed by definition that way, it wouldn't be able to put a stop to it because it comes from its side.

Okay. So why would you teach samsara that way? To help shivas become bhagavats.

Yeah, to help shivas become bhagavats. And then...

[Speaker 1]
And how does that relate to Nagarjuna's text which you are translating? Oh. Because his book is using lower school teachings to show how the Buddha taught emptiness, the ultimate emptiness, in their book.

[Speaker 2]
Yeah, to show that they already accepted based on their own scripture. That's what Nagarjuna is trying to argue to the lower schools with his 60 verses on reasoning. And so, so you know, what we're working on here is Gyaltsabje's commentary to Nagarjuna's 60 verses on reasoning.

Okay, so, anybody want to give me the Tibetan words for the different kinds of teachings that Buddha gives to his listeners?

[Speaker 1]
Excuse me, what's the reasoning in the 60 verses on reasoning?

[Speaker 2]
What's the reasoning?

[Speaker 1]
In the 60 verses on reasoning.

[Speaker 2]
I don't know if we've gotten to it yet.

[Speaker 1]
Yeah, I mean, it's something I'm not clear on, you know. Somebody must be using proofs. That gives you a clue.

[Speaker 2]
He did use the one so far that we came across where it's like, if arhats, if considered children, they're already seeing things correctly, so they should be arhats by now.

[Speaker 1]
Yeah, they should have reached nirvana by now.

[Speaker 2]
So there's a little reasoning.

[Speaker 1]
I think, or it could be he's showing that the Buddha presented the reasoning for emptiness even in the Hinayana. It could be that, but we don't know yet. Are you looking for Canggye?

Yeah, that's what I'm looking for. Yay, but why is it so long if it's just Canggye? Because it's the English translation.

[Speaker 2]
Because there's two sentences.

[Speaker 1]
You can't stop that kind of stuff. The Buddha's being figurative to help his disciples. Okay, okay.

Sanskrit for Canggye? I actually thought you were saying... Neyarta and Netarta?

Neyarta and Netarta. Yeah, that's cool. But I don't think there's a word...

[Speaker 2]
Oh, 500.

[Speaker 1]
You give away points.

[Speaker 2]
Yeah, he'd take it, then he'd give it away.

[Speaker 1]
We're waiting for him to give away money.

[Speaker 2]
It's coming. Because I'm going to be rich soon. Can you take the plane, please?

[Speaker 1]
Okay, thank you. Nice homework. Okay.

Let's see. All right, then. Here we go, lad.

Where are we? I believe we're here.

[Speaker 2]
Okay. Aha. Yes.

Okay, I'm with you.

[Speaker 1]
Okay, please read loud, and Anton's going to correct you. Come on. I find something wrong with him.

I mean, his tie is absolutely crooked. I'm kidding. His shirt, he didn't iron his shirt either.

It's like he slept in it. Okay, I'm just kidding.

[Speaker 2]
Good.

[Speaker 1]
Good. Good. He's got the nice rhythm on the poetry.

So you can't even... You can't even criticize that. Okay.

Don't worry, you'll figure it out by next turn. Yeah, we'll get you. Pak pe ma sik means what?

Well, those arias don't see... Yeah. That's a weird way to introduce a section.

This is the section on what arias don't see. Okay? This is the section on what people who see emptiness directly don't see.

So it's kind of a cute... He's cute all the time. I mean, he never does anything that's not cute.

And de te pa.

[Speaker 2]
That that's correct?

[Speaker 1]
Yeah, the correctness of that. We don't know what's that yet. Okay.

It could be the arias, te pa. It could be they're seeing, it's te pa. We don't know.

Yeah, so here's the first one.

[Speaker 2]
Yes, it is.

[Speaker 1]
And I'm sorry we didn't have time to block it. Excuse me. I don't want to give the joke away by reading the root text.

You'll be able to read it once we finish the commentary. So let's go to the commentary. Then it will reveal itself.

It'll be more interesting for you. It feels similar, but it's totally different. Okay, read this part.

[Speaker 2]
Sorry. Te pa pa nam ni Nyi ten pang chai thong Yang yin ling te pa Lung chai lung seng Hing shen pa Me la tok par min jai to Yeah, okay.

[Speaker 1]
Now he kind of defines aria. Cool. Which is, go backwards.

Aria. Where are we? Start with pakpa, aria.

[Speaker 2]
Oh, pakpa. They see directly suchness.

[Speaker 1]
Which is kind of the definition of an aria. Does the sabha in the last tense seek? Like, they've seen suchness?

No, it's... Yeah, it doesn't have... But he's glossing the seek.

Deni seek nam. Okay? That's a gloss of deni seek.

Those who see suchness. Tatva. Okay?

Nam ni. Now, we've had three pairs of things. And we've got to remember which one we're in at any given time here.

We've had ye pa and me pa. Ngo po and nge me. Ngo po and nge me.

And we've had korwa and nyang de. Cool. So, the first one, yu me.

It's been using it for the two. Existing or not existing. The existing, no.

Nge me. Sorry, ye pa and me pa, existing and not existing. Nge and nge me.

The real and the unreal. And now we have korwa and nyang de. Samsara and nirvana.

So, you know, he'll say those two. And then you've got to do some work and try to figure out which one he's talking about. But right here, he has used the word jikten for korwa.

That's all you have to know. That's all you have to know. You have to know that.

If you don't know that, you don't know what he's talking about. Okay? So, he's glossing.

Who started this problem by using jikten for korwa?

[Speaker 2]
Arjuna.

[Speaker 1]
It's in the root path. And he's glossing it for you. Actually, he does not gloss it for you.

[Speaker 2]
He's kind of glossing it.

[Speaker 1]
Yeah. So, the world and nirvana. And world here means samsara.

Okay? So, jikten. Now, pang ca?

To give up. The thing to be given up. The thing to be given up.

Yeah. And, yeah. Meaning samsara.

Nirvana is a thing to be given up. It's actually an equal here. It's an equational sentence.

The world. The world, which is that which we want to rid ourselves of. And then nyang de, which is a lang ca.

Yeah. The thing to be gotten. Yeah, the thing we want to achieve.

Okay? And then we have this ar. Sorry.

So, it's delusion. Yeah, delusion that.

[Speaker 2]
Yeah.

[Speaker 1]
Delusion that. Is it a delusion to say that the world is something we should give up? And is it a delusion to say that nirvana is something we should take up?

If you think of it in the wrong way. Yeah. If you have attachment, shenpa.

But, these guys, topar, minze, without an S. They realize. They don't imagine that it's self-existently.

And they have none of the shenpa that we've been discussing downstairs as the cause of addiction. So, downstairs we're having this long course about how to use these ideas to stop addiction. And actually, there's a guy with the largest addiction center in China.

He's working with us. In Guangzhou. Yeah.

He's in the China soft power class. Sorry. Okay.

So, they have no shenpa. They have no attachment. But this is a deeper kind of attachment.

Yeah.

[Speaker 2]
Weird feelings about it.

[Speaker 1]
So, do we have some clue now about the name of this first section? The thing that ariyas don't see. Yeah, we do have a clue.

What is it that they don't see? They don't see a self-existence outside of nirvana.

[Speaker 2]
Yeah.

[Speaker 1]
Nice. What? He didn't say that.

He didn't say that, but we're smart enough to figure it out. Okay. Fine.

Right, like he's just saying they have some kind of shenpa and some kind of topar. That's true. That's true.

It is. You can write a... I always tell people, write a letter to Joseph Jin.

Don't pick on me.

[Speaker 2]
Yeah. I trust him.

[Speaker 1]
My guess is...

[Speaker 2]
I'm going to translate it carefully.

[Speaker 1]
But for the DCI people downstairs, you know, for the people trying to show people how to cure themselves of addiction by understanding that addiction comes from them, this line is like earth-shaking. This one right here. Tell me why.

Shenpa means topar means a doll, that one. Yeah. This line is like a big, big deal downstairs this week.

[Speaker 2]
There is no attachment that they don't misunderstand.

[Speaker 1]
You can peek at my note. That is? Yeah, yeah, yeah.

He's making it in a positive.

[Speaker 2]
There is no attachment. That is, they don't misunderstand these things. Okay?

[Speaker 1]
Yeah, sure. What did you just say? There is no attachment to samsara and nirvana, existing, self-existent, being self-existent.

That is? No, it's an equation, equals. Shenpa me means topar means a.

[Speaker 2]
Okay?

[Speaker 1]
They don't have mistaken conceptions of that. What attachment means in Buddhism is not connected to I like big cars or I like big houses at all. Oh, cool.

It's not that. And here's Geltsabje saying it. It's that you think you get it by hurting people, or grabbing, or competing.

You see what I mean? It's very cool. Or drinking more wine, you know.

You think the pleasure comes from there. And that's attachment. Shenpa me la.

This la is equational. Equals topar means a. They don't have attachment, meaning they don't have these misunderstandings.

Okay, got it?

[Speaker 2]
For an equational la, does that make any sense?

[Speaker 1]
Yeah, I would call it a conjunction. Oh, God. So it's not, it's like not even a lot in particles.

Speaking of a lot in particles, tell me something cute about this r. Tell me something significant that we have to do with this r. Oh, we just said it.

Distributed? No, they don't have to look at it. Damn, you are hot.

You are hot. Where does it have to be distributed to?

[Speaker 2]
On the pang jar.

[Speaker 1]
Yeah, pang jar. They don't have delusions about a being b, and neither do they have delusions about c being d. Would it be correct to put the r on the pang jar also?

Would that also be correct to write? It would be. Okay, just kidding.

Yeah, he's a tough guy. He's a tough writer. Even his syntax is tough, much less his ideas.

But, and I keep feeling like we could go deeper in things, and I'm not, you know, I think we have to sit with this text. This text has to be like wine. Like it makes you wonder if the shen ba leads a little towards jik ten, and the dok ba leads a little towards yang ten.

Yeah, yeah, it might be, it might be something like that. Wow, that's interesting. Okay, okay, go.

[Speaker 2]
te tak pakpa la tenpa mayi na pakpe tenpa chittam ngyur jheda Just that?

[Speaker 1]
Yeah. This is extremely deep, okay? This tiny sentence is extremely deep, and I have a feeling all his stuff is.

de dak means those. I take it to be sansara nirvana, okay? If they weren't taught for the Aryas, why not?

He said it above. Because, yeah, they don't need it. Yeah, they don't need it.

It was taught to people who weren't Aryas, okay? The Buddha went off on sansara and nirvana to people who didn't understand, okay? Then someone's coming up with a kachik, okay?

If the Buddha didn't teach about sansara and nirvana for the Aryas, then why do we call it the Arya truths? Okay? Because the first two Arya truths relate to sansara, and the second two Arya truths relate to nirvana.

Okay, got it? So why do you call those four the Arya truths? Now, what's the best mistranslation of Arya truth you've ever heard?

Noble truth! Yeah, noble truth. It's a bad translation of Arya.

It's a mistaken translation of Arya. And you can see it in hundreds or thousands of books. It's totally irrelevant.

It doesn't mean that at all. And here's an example of it, you know?

[Speaker 2]
Isn't this sort of just a silly question? What? It's the realization, by the way.

[Speaker 1]
It's not taught to Aryans. Well, we're about to enter a very tasty section. A very tasty section for two reasons.

One, he's going to give two reasons why Arya truth is Arya truth. He's going to ... I'll say it again.

We're about to enter a very tasty section because he's about to explain why Arya truths are called Arya truths and why they're not called Arya truths. Okay? Secondly, it's tasty because I can understand it.

Okay, so ... I'm like happy. Okay, here we go.

So if he didn't teach them the Aryas, why do we call those Arya truths, meaning two plus two? That's samsara and nirvana. Truth one and two, and truth three and four.

No problem.

[Speaker 2]
Okay.

[Speaker 1]
Go ahead. I'm not going to read it. You're going to read it.

Thank you. What? Fruit?

Fruit? Yeah, I told you the punchline there. The typist fell asleep on his keyboard.

Okay. It's definitely not a carving. The guy just fell asleep on the keyboard.

[Speaker 2]
There's no problem with that.

[Speaker 1]
May O-M-T. No problem, man. May O-M-T.

No problem, man. Gross. We call something a Pakbe Demba.

[Speaker 2]
We call something Arya truth. Hmm.

[Speaker 1]
Because... Because... Oh, let's see.

If you toke it... Realize it. Yeah, you will become a...

[Speaker 2]
Arya.

[Speaker 1]
Arya, okay? Alright. So...

Or we could say it makes you an Arya. Okay.

[Speaker 2]
Okay. We know.

[Speaker 1]
Okay. Okay. That...

Okay, the conch shake is a very famous beginning. Yas in Sanskrit. And it's the...

It's many, many, many stotras, many praises start with Yas. I bow down to the one. The one.

Then I'm thinking, the one. You know, there are many... Kangi Loduma.

Very famous... Kangi Loduma, right? Starts with kang, okay?

So that thing, which... If you grasp it, you become an Arya. And therefore, that truth which makes you into an Arya is why we call him Arya Truth.

Okay? No noble here. Okay?

And then he gives you a Yang Na in two ways. He says, Or you could say... And then he says, Or...

He goes like this. Or... Or you could say...

You know. Or you could say, Or... You could say, These are called Arya Truths, go backwards, because they are dembas, which are demba by Aryas.

Which are taught by Aryas. Yeah. Aryas teach them, so they're called Arya Truths.

Or they make Aryas into Aryas, so they're called Arya Truths. But they're not Arya Truths because...

[Speaker 2]
Because...

[Speaker 1]
No, the line before. Yeah, they weren't meant for Aryas. Meaning, they weren't taught to Aryas, which we already established.

Okay? What? What was not taught to Aryas?

Nice, nice. But senyipa. Yeah, real, real.

Don't forget the whole theme here. Buddha never taught real samsara, and real nirvana, to Aryas. And it's gonna come the question, did he ever teach it to anybody?

Yeah, okay. Okay, got it? That's where we're coming from.

That's where we're coming from. And this verse, to be honest, it's about, look, Aryas just don't see them that way. You can teach samsara and nirvana to an Arya, and they will not take it as coming from their own side.

They will not take pain as coming from its own side, and they will not take happiness as coming from its own side. So there's a whole theme going on here where, you know, they don't understand the teaching as it's being given. Okay?

But only Aryas. Okay, here we go. Okay, go ahead.

[Speaker 2]
. . .

[Speaker 1]
This is tough, and this is very Gyaltsabje. And it's not really in the root text. Yeah, he's kind of like going off.

And it's deep. It's very deep. He goes very, very deep.

And it took me a long time to really appreciate it. This text is amazing. So anyway, deta mayimbar.

If it isn't that way. Yeah, if it ain't that way. And if these things are only true for Aryas, meaning, samsara and nirvana, if they're only true for Aryas, if you can only deal with things that Aryas can confirm, if you're only dealing with things that Aryas can confirm, in that case, the patpaitanya gye, which means the eight expressions of the Aryas.

The eight Arya expressions. No, I went and got it for you. Don't worry, it's nothing you heard of.

Okay? The eight Arya expressions. Okay?

Then, mirrikpa. They'd have to be wrong. Okay?

They'd have to be wrong. So, if it's only Aryas that get these statements correct about samsara and nirvana, then, if you claim that, if you say that non-Aryas have no correct perception of what the Buddha was teaching when he taught about samsara and nirvana, okay, if you say non-Aryas just don't see anything, okay, then you are denying what we call the eight Arya expressions. Okay?

And why? We're going to get there. And it's very deep.

[Speaker 2]
Okay?

[Speaker 1]
Gyurla. And also, because, whereas, la, soft, soft, what do you call it? Conjunction.

Soft conjunction, kind of.

[Speaker 2]
It could be either. It could be either.

[Speaker 1]
Yeah, oftentimes it's that. But here it's, and also, what does this usually mean when someone says, jikten nayam, loka, in the loka?

[Speaker 2]
The world?

[Speaker 1]
Yeah, even in the everyday world. It means that. Look, even farmers are right about this, you know.

Even, you know, even Joe Schmoe in the pizza parlor, who's a PhD, we're guessing, right? Yeah, even the guy making a pizza in the pizza parlor, even those, even those guys, and usually they say, even those guys don't make this mistake, you know. Even normal people get this right, okay?

So, anticipatory translation. Expecting what might be coming, and then you can find it quicker. But don't expect too much, because then you'll twist it.

So you have to balance, right? Okay, jikten nayam, even in the everyday world, jitar tenpa tar nepa, if something exists in the way that you describe it, we call it bhagpa, like superior, or true. You see, the word Arya, in the everyday world of 500 BC, refers to a situation where the way it is, and the way it seems, match.

But he doesn't say the way it is and the way it seems, he says the way it is and the way it's spoken of, tenpa. And that's been the Buddha tenpaing about samsara and nirvana. So, if the way he describes it, and if the way it is, it is, are match.

If there's, what do we call that? If there's a... If there's no discrepancy?

Yeah, if there's no discrepancy, then we call it truth, or Arya. You see, it's a word for better. Okay?

Okay? He's... Yeah, it's an ambiguity...

What do you call it? Changing the meaning of a term halfway through the... Yeah, he's equivocating.

He says, listen, in the normal world, Arya means truth. Okay? So...

And if you say, samsara and nirvana cannot have a deceptive version, Okay, got it? That's Arya. Then you're saying that when we use the word Arya, we must be referring to two separate things also.

When we use the word Arya about things where there's no discrepancy, we're wrong somehow. Because you're positing a discrepancy. You're saying, you can't present a non-Arya, the word samsara and the word nirvana, because they will always misunderstand it.

Okay? Okay. So there can't be any non-discrepancy with samsara and nirvana?

Okay? Does it always have to be that way? Can we not, in the normal world, use the word Arya to say, there's no difference between the way it looks and the way it is?

Can you not use this word to normal people? Yeah, which means, can we not have what are called the eight expressions of the Aryas? Okay.

Now, the eight expressions of the Aryas do not relate to ultimate truth. Okay? They do not relate to seeing things empty or non-empty.

Okay? They're just called Arya because there's a non-discrepancy. What do you call that?

There's a harmony. When would you say harmony? Consistency.

Yeah, oh great. There's a consistency. Arya means consistency.

Oh, that's cool. If you wanted, if you think Arya implies they're the only people who can hear what the Buddha is saying, okay, at all, then they can't use the word Arya as consistency in the way it's used in the world. And let's go through the eight consistencies, and then you'll have a better feeling for it.

Cool. Geshe-la, I have a quick question for you.

[Speaker 2]
Yeah, go ahead.

[Speaker 1]
So, is he basically saying, is he basically saying that in India-slash-Tibet, the word Arya, bhagavata, was generally just used to mean something that is consistent or true? Yeah, that's what he's saying. Okay.

Yeah. What's it literally mean? Superior.

Superior. And it's found in the third chapter of the Abhidharma Kosha to describe the altitude of Sumeru as opposed to the continents. Oh, it's higher.

Sumeru is higher, is Arya, compared to the continents. And it means physical topography. This mountain is higher than this island, you know.

And so it's used as a verb, to be superior, to be in a higher place. And then it came to mean a person who has seen emptiness. Higher being, okay.

All right. I went and got you the eight. Thank you.

So, let's read them. This comes from a commentary to Chin Tzu. And I don't know who wrote it, okay?

It's in our uncataloged data. I'm sure we can figure it out. I just found a nice one in our...

So we have a huge uncataloged data, right? It's very small. Yeah, it's embarrassingly large, and it's been sitting there for ten years.

Okay. Well, if you do that, then you have a work ethic, as I described it yesterday. Yeah, if you guys do that kind of stuff without me, I'm in heaven.

I can start watching TV.

[Speaker 2]
Okay, so...

[Speaker 1]
This is a Nguyen Be Gien, okay? This is a Nguyen Be Gien, Jewel of the Abhidharma, okay? And it's a commentary to Chin Tzu.

Chin is an area of Tibet, like Kansas. Chin Jan Be Yung is the author. And this is a pre-Galukpa Abhidharma text.

And it's cool. It's very good. I think it's Kagyu.

What century?

[Speaker 2]
13th century? 167.

[Speaker 1]
13th century, yeah. So it's called Chin Tzu. It's called Kansas Abhidharma.

Okay, like that. This is that place outside of Kiev where we go. We have our programs outside of Kiev.

[Speaker 2]
Last time I also couldn't remember. Last time I also couldn't remember. Which makes it a pretty good equivalent.

[Speaker 1]
I'll remember it just after you leave. Okay. Irpin.

Irpin. Yeah, so this is the Irpin Abhidharma. Okay, it's just like some place out in the forest, you know?

Irpin Abhidharma. Alright. Here we go.

Please read. Okay. Stop there.

Okay. The sutra on the Eight Sets of Eight. Ge Tsen Gye.

The Eight Sets of Eight. And I don't know if it still exists. Somebody could check in the Kangyur.

But the sutra on the Eight Sets of Eight. Oftentimes when a sutra is quoted in the Abhidharma, it's not available anymore. Okay?

Because it's so old. It was so old. Okay.

It says there's eight tainis, there's eight expressions, expressions for papa mayimbas, good, for people who are not Aryas. Or it could not be people here. Yeah, no, like consistent.

There's the eight inconsistent expressions, and there's the eight consistent expressions. And in fact, that's what it means here. There's the eight inconsistent expressions.

When we get there, you're going to be disappointed because it's so easy. And it doesn't relate to emptiness. Okay?

Which is Gyaltsabje's point. Which is Gyaltsabje's point. Pape tanye gye.

Which, here's the day which could be dung.

[Speaker 2]
Uh-huh. Oh. And sixteen.

[Speaker 1]
Here's an explanation for those sixteen. For those sixteen. For a total love.

Oh, which makes sixteen. Which makes sixteen. Okay?

Which makes sixteen. And I'm going to explain these sixteen to you. Okay?

Here we go. I put the numbers in for you. Cool.

Hang on a minute. I mean, I'm looking forward to easy for a second. Yeah, it is pretty easy.

You know, this is the kind of thing you ... The texts you've been working with are true Gelugpa texts because we don't go over the easy stuff. It's just a tradition in Je Tsongkhapa's lineage.

We don't bother with the easy stuff. We don't name the, you know, the eight this or the eight that. It's not about emptiness.

According to Madhyamika Prasangika, the only thing the Buddha really wanted to teach, ever, was emptiness. So we kind of respect that. But anyway, here's an easy thing.

Okay? All right. Toa.

Yeah, what you have seen and what you have heard. How about I just go through? Please.

Okay. We're going to speed up so we can finish this section before January. Okay?

All right. We talk about what you can see, what you can hear, what you can realize, and what you can perceive. Okay?

And if you say to those, I didn't see, etc. And this is a famous Abhidharma thing where you don't go around saying you didn't see something that you saw. Okay?

Did you see the hundred dollars on the table? Uh-uh. No, I don't know where it would be.

And you're like, no. You know, it means you lie. It means a lie.

A discrepancy in the sense of a lie. Okay? You did see it, but you say I didn't see it.

Now the rest are easy. Toa.

[Speaker 2]
I heard something. Oh, heard. Yeah, yeah.

[Speaker 1]
Didn't he tell you you were supposed to get this assignment done by tomorrow? I didn't hear nothing. I didn't hear anything.

Uh-uh. Okay, then that's a discrepancy. Papa mayimba.

Okay? Topa is going to be explained later. And nambarshe, because they appear to be the same.

To perceive and to understand. Okay? Maybe we go there.

By the way, that's non-arya. Okay. Discrepancy.

Here's arya. Toa la toa. See what you saw?

[Speaker 2]
You say... Say what you saw?

[Speaker 1]
You did see what you, you know... Someone says, have you seen emptiness? You say, yeah.

And I did. You see something like that. Did you, did you, you know, did you see...

To tell the truth. It means consistency. It means arya in this sense of arya.

Consistent. When you say you saw something, you saw it. When you say you heard something, you know...

Are you sure you heard somebody say that? Yeah? I heard it.

And you did. That's called arya-ish behavior. And arya being arya?

Well, but here it's not relating to emptiness. Okay? It's just, yeah.

You see... By the way, to anticipate what's coming next, I'll say the following. Ready?

You listening? You listening? We are only restricting ourselves to kunzopdampa.

[Speaker 2]
Okay, yeah.

[Speaker 1]
Deceptive reality. Deceptive reality. Okay?

That comes up later. So in a way, there's already a contradiction.

[Speaker 2]
Right.

[Speaker 1]
Because that's the definition of deceptive reality. The way it seems and the way it... Appears.

Is. Is.

[Speaker 2]
The way it really is.

[Speaker 1]
There's a discrepancy. There's a discrepancy. Nina.

So, try to feel where Gyaltsabje is going. All of these arya things... Are not arya things.

Yeah. Are kunzop. Are not arya stuff.

And he's going to play with that. He's going to go play with that. Anyway.

There's only one more thing you need here. You can figure out the rest of this. Okay.

This is the part where we distinguish between the third and the fourth. Okay. Which was...

Thok and namshe. Yeah. Thok, which means to realize.

Yeah. And namshe, which means to be aware of. Now, why are those separated?

Yeah. Why you divide seeing and hearing is clear. Sure.

But why you divide realizing and understanding is not clear. And our author, which is why I chose him, he says, you know, why they don't say the same thing? And it's right here.

Okay. So, you read from here.

[Speaker 2]
Oh, sorry.

[Speaker 1]
From... Miki. Miki.

Miki, namshe, ki, nyamsu, nyongwa, kangyin, pa. By the way, he's defining them.

[Speaker 2]
Teni, thongwa, yinno.

[Speaker 1]
Yeah.

[Speaker 2]
Nawe, namshe, ki, nyamsu, nyongwa, kangyin, pa, teni, tepa, yin. No. Yeah, yinno.

Miki, namshe, ki, nyamsu, nyongwa, kangyin, pa, teni, nampar, shepa, yinno.

[Speaker 1]
Keep going.

[Speaker 2]
Na, thong, che, thong, lu, ki, namshe, sum, ki. Ki. Nyamsu, nyongwa, kangyin, pa, teni, thongpa, yin, te, dharna.

[Speaker 1]
Yeah, yeah, you don't need the rest. Okay. This is the punchline, or this is the explanation.

Kramer's going to explain it to you. Start with Mik. Yeah.

Yeah, miki, namshe. Anything you experience with... Your eyes.

With eyes, we call eyesaw. Right. Now's the second one.

[Speaker 2]
Right. Nawe, namshe.

[Speaker 1]
With your ears. Yeah, what's the clue for the spelling? R, like ears.

R is in ear, and S is in nose, okay? Because we're going to have both our homonyms. Same high tone nasal.

Na and na. Okay? So my trick to remember is the one with the R is the ear, and the one with the S is nose.

Okay, so nawe, namshe. That's easy, thupa. But we're interested in the third and the fourth.

Here we go. Means?

[Speaker 2]
Explain. Your mind consciousness, your mental consciousness.

[Speaker 1]
Yeah, good. Your mind, your mental faculty. We call it numbership.

Yeah, meaning you say, I understood it when you did understand it. Or you say, I understood it when you didn't understand it. To say I understood it when you did understand it is?

Arya. To say you understood it when you didn't understand it is? Non-arya.

Okay, here. Now what the heck is the other one? Because, by the way, he went out of order here.

To realize. What does it mean to realize? Here's the punchline.

It means snah. Snah. Which sounds like snot also.

[Speaker 2]
Okay.

[Speaker 1]
And?

[Speaker 2]
Taste.

[Speaker 1]
Taste, and? When it touches you. Okay, those three consciousnesses, when you experience it with that, that's what I mean by thupa.

[Speaker 2]
Yeah.

[Speaker 1]
Have you ever tasted this taste before? No? I never have tasted such a bad coffee as the other day.

Okay? Okay, burned and, you know. Burned and burned.

And I was peeing an arya. I was telling the truth. There's a consistency, there's a matching between what I said and what I experienced.

What would be non-arya? You know, you meet the lady who made it and you say, oh, that was so delicious.

[Speaker 2]
Exactly.

[Speaker 1]
No, say it again. Say it again. Because this is the punchline.

[Speaker 2]
Say it again. Yeah.

[Speaker 1]
And that's where we're going. That's where we're going. Okay?

But then we're going to get into, if you call it deceptive reality, then it's non-real. And then Gyaltsabje gets pissed off. He gets pissed off.

Okay? His next thing is to get pissed off. Guess why.

Someone says, if it's kunzop, it's...

[Speaker 2]
It's fake, it's not true.

[Speaker 1]
Yeah, say it again. It's a lie. Say it again.

Not real. Yeah, not real. Okay?

The normal things in the world are not real because there's a discrepancy. And Gyaltsabje says, he says, he says, he says, he says, He calls it here, ngentop, evil talk. Evil talk.

[Speaker 2]
When he's saying it's not real, is he saying meba? Because he can't be saying meba.

[Speaker 1]
Oh, the guy says, yeah, the guy says, yungel.

[Speaker 2]
Yungel. Contradictory to existence.

[Speaker 1]
Yeah, yeah.

[Speaker 2]
Oh, yungel.

[Speaker 1]
Contradictory to existence. Yeah, and then Gyaltsabje gets pissed off. He says, evil thought.

Evil idea.

[Speaker 2]
He refers back to one of the earlier, of the sixty verses.

[Speaker 1]
Yeah, don't tell me just because it's not what you thought it was, it doesn't exist. Because that implies you can do whatever the hell you want. There's no good karma, there's no bad karma.

That's it. And that makes it truly a evil thought, okay? Because you're likely to do a bad deed then.

Well, then there's no good karma. Then I can lie, I can cheat, it doesn't matter, okay?

[Speaker 2]
Do you tend to make both clear as realizations? Yeah. Given that it's associated with smelling, and tasting, and I think...

[Speaker 1]
Well, I'll tell you this, okay? Now listen to this. He had to explain it.

So therefore, you must use a confusing word. You must use a confusing word. Because he felt he had to explain it.

And if you un-confuse it, then he's being redundant when he explains it. So don't make him a fool, you know? You're supposed to put a word that's not clear.

And then he gets credit for clearing it up. Got it? So never anticipate the guy's joke.

Don't tell the other people the end of the joke before he gets to tell you the end of the joke. This is a good translation. I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was... I was... I was...

I was...