Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 44

[Speaker 1]
Yeah, it was equivocating, J into J. Yeah, yeah, yeah.

[Speaker 2]
He concludes, yes. Because they have misunderstanding as a cause of the first link, they are figments. They're not perceived by an audience.

Yes. True. The direct perception of data.

[Speaker 1]
Okay, I thought you guys were going to be more awake. It's too easy. Veggie burgers are bringing you down.

I don't think we should have this text in the afternoon. I'll switch it in. But no other text is easy.

What question does this raise, do you want me to go back or do you know what we're talking about now? About what's not seen in the direct perception of emptiness.

[Speaker 2]
This kind of becomes the foundation for the ensuing discussion. This question that it raises, you weren't here. You can't see a time.

Or you can't see anything. Changing. You cannot see anything that is accepted reality.

[Speaker 1]
Yeah, basically. If something is not seen in the direct perception of emptiness, does that mean that it doesn't exist?

[Speaker 2]
No.

[Speaker 1]
No, that's not the question. That's the question that's raised. That's the answer to the question.

It's not a yes or no question. I thought about asking you guys yes or no questions. But this is the discussion that comes about now in the text.

He starts to discuss. Well, if an Arya's wisdom, if something is not seen in the direct perception of emptiness, does it mean that it doesn't exist? Then we start to discuss it.

[Speaker 2]
Tibetan, that they're using for seen in the direct perception of emptiness, do you guys all know the word? No, it's easier than you think, I think. And it came up a few times.

Yeah, close. He used it several times.

[Speaker 1]
He keeps kind of coming back to that in this text. Sikpa is something that's seen in the direct perception of emptiness. Yeah, exactly.

Hide and seek. That question opens up a can of worms regarding what people think about the Middle Way School. What is the famous idea being discussed?

And what does Gelson Jay think about how this topic relates to that idea?

[Speaker 2]
Yeah, you're right. No position, yes. Okay, good.

And what does Gelson Jay think about how this topic relates to that idea?

[Speaker 1]
I don't know. Tie the two topics together somehow.

[Speaker 2]
Well, you've got to do something, but I guess if...

[Speaker 1]
I guess that there's no position in my mind that it's the highest way or something. Yeah, no, no, no, you're close, though. I guess if these things aren't...

If these things mean that you have no position, if this is true and that means you have no position, then I guess my domain also has no position. What's the thing?

[Speaker 2]
Do you remember? Relates back to the... Ah, forget it, here you go.

[Speaker 1]
Gelson Jay feels that the fact that dependent things are not perceived in the direct perception of emptiness, is not what that means at all. If that were the case, then the mentalists, he calls them namritpas, also take no position. This is the easiest questions I could come up with, okay?

It is kind of a tricky part.

[Speaker 2]
But at least it gives us context. To review this gives us context of where we are in the text. Yeah, it's a good idea.

We can try that. Then just go crack it. Tibetan for take no position?

Easy as you... It's easy. It's the word for position and the word for no.

Yeah, there's a lot of words for position. Nope.

[Speaker 1]
It's actually... I'm sorry, it's the word for accept and no. Yeah, yeah, yeah, yeah.

What was that? Well, he says ke lang to me pa, but ke lang I would have accepted and given you 10 extra points. I'm playing this game for one more day so that Aaron can see it.

So we have a running joke with Stanley Colby, sexy Tibetan man, so I put myself in the picture. I won't keep running.

[Speaker 2]
I was hoping nobody would notice. It had the nice colors and the moody lighting.

[Speaker 1]
Anybody know this sexy Tibetan word? It's too big for picture.

[Speaker 2]
Cool. Oh, fools. Nice.

Oh, that's it? So you have the Tibetan words that were sexy also.

[Speaker 1]
Okay, you take the plane, sir. Okay, let's crash this plane. So usually we go through this process where we get a text.

I read it. I figure it out. Then I teach it.

Then you try to translate it. And then I fix your translation. However, yeah.

But with Nick's text, to be honest, I try to read it. I can't read it very well. I teach it.

Then he tries to translate it. Then I try to fix it. And then I have to study the whole thing again.

And then I try to get it right. So it's actually much more difficult. His text is much more difficult.

I think words and Nick's are about on the same level. Very, very, very difficult to read. It's almost like we don't get it right until we do the final edit.

Because we keep finding out more things. What I want to say is trying to teach you this class is a little bit like, I don't know, there's going to be holes in the class. There's things I don't understand.

Extremely difficult. And I don't think anyone's ever tried to translate this. I think they would give up anyway.

So we're not giving up. But that doesn't mean we're doing it. OK.

The 60 verses are translated. Yeah. That's just like that.

OK. So we're at this. I think we're at Nipala.

Am I right? Yeah. The second point now.

My job, one of my jobs, is to go get in Tibetan. And they just say we've reached point number two. And they don't tell you what it is.

So one of your jobs, if you're going to teach the class, is to go back and... One of your jobs, if you're going to teach the class, is to go back and find out what was number two. And unfortunately, there's 50 number twos.

And you've got to go back through all of them and figure out what it is. So I got... Here it is.

Rang la tepa means what? Literally.

[Speaker 2]
Ours is correct. Ours is correct.

[Speaker 1]
Yeah. Ours is correct. Ours is correct, meaning our idea about what is nirvana.

So we're on the subject of what is nirvana. And he says, which he's a lower school guy, he says, if your interpretation of emptiness is correct, you can't reach nirvana because nothing exists. If your interpretation of emptiness is correct, you can't reach nirvana because nothing exists.

And we say, no. If our interpretation of nirvana, if things are not empty, then you can't reach nirvana. It's the opposite.

If things are not empty, then you can't reach nirvana. Okay? So this is supposed to be the section where we show that only if things are empty can you have emptiness.

Okay? And we just finished the first part of that, which is duje pape nyam jag gi misikpa. Why is it that when a person is in the direct perception of emptiness, they cannot see a changing thing?

Why is that? Okay? And supposedly we finished that part.

Om mani padme hum. Okay? And now we reach...

Yeah, I moved that. And now we reach the second part, which is the expression. Okay?

Shepa tanya means the expression, quote, when you get used to that, you have done what you had to do. Chawa chepa kurporwa. Very famous.

Chawa chepa means I did what I had to do. Kurporwa means I dumped the load I had on my back. And it's a famous...

It's in the One Day Vows. Right, Allison? I did what I had to do.

So... Yeah, kurporwa. Okay.

I'm like the... Da chang she tabu. I'm like the flying horse who reads its rider's mind.

They turn left before you want to turn left. Okay? So these are all famous expressions.

Now, the context in Nick's book... Do you want to tell, Carol and John, what's the context of your book? What's going on in your book?

Why did... Why did... Why did Nagarjuna write this book?

Nagarjuna wrote that Sixty Verses on Reasoning to show the lower schools that they already accept emptiness according to the higher schools.

[Speaker 2]
That's the short version. So they have different versions of emptiness, you could say, different proofs for that. If he takes those proofs and shows them to them, in fact, they already believe in the emptiness that is propounded by the middle school.

[Speaker 1]
Yeah. So the lower schools complain to the higher schools that we don't accept the idea of emptiness. Why?

Because the statements in the first part of the Buddha's life don't support the idea of emptiness. And we say, no, you're wrong. They exactly support the idea of emptiness.

So you just have to read them differently. Okay? So it's not weird that we should have little snippets, little quotations from the lower way scriptures that are actually hidden references to higher emptiness.

Okay? So that's what's going to happen now. So somebody says, TEN GYI KHON PA'I, if you get used to that, BYA BA BYAS SO, you have done what you had to do in this life.

Okay? Then, YUL DU BSTAN PA means, what was he talking about when he said you did what you had to do? Okay?

So today's class is higher interpretation of the lower sutra which says you did what you had to do. Okay? And somehow we're going to try to stick emptiness in here.

Okay? So here we go. Oh, I'm sorry.

So that explaining what it means in the early sutras when Buddha said you did what you had to do, we're going to have three parts to this explanation. A. We're going to give the real explanation.

What did Buddha mean when he said you did what you had to do? You're done. You're done.

Okay? And in scripture it's also called you dumped the load you had to dump. Okay?

KHUR POR BA Second part here. RTOG BYA CHU YING NA RNAM PAR MIN DANG BA MED PAR BSTAN PA RTOG BYA CHU YING BA MED PAR BSTAN PA 50 bucks. Everyone's like, what?

[Speaker 2]
You've realized the realm which is Dharmadhatsu.

[Speaker 1]
That's like a $13 answer. What? Give me all the words in the sentence to start with.

[Speaker 2]
No, no, no. There's no difference between the Dharmadhatu and what you have to realize.

[Speaker 1]
Make those in a positive and I'll still pay you. The Dharmadhatu, what you have to realize. Doesn't have within it.

Oh, the realization of Dharmadhatu doesn't have within it anything. The RTOG BYA, that which is realized, which is emptiness, doesn't have RNAM PAR MIN DANG.

[Speaker 2]
Right.

[Speaker 1]
He gets the mula. Adam gets the mula. You can put it in Eva Grace's college fund.

Okay. Yeah. There's no shades of emptiness.

There's no different flavors of emptiness. Okay. It's all the same.

Okay. What you have to realize, RTOG BYA, CHOS YIN, the realm of the Dharma, the empty realm. This is the poetic word for emptiness.

Okay. CHOS YIN. RNAM PAR MIN DANG are different variations.

MED. There's no different variations. It's all the same.

Okay. And that's the second category. GZHAN GYIS LTA PA BYA BA GZHAN GYIS LTA PA Okay.

Interpretations that other people have made up for this expression, you did what you had to do, are wrong. Okay. Interpretations that you lower people have made up to explain what the Buddha meant when he said, you did what you had to do, are wrong.

Okay. This BTAG PA means that you made up, that you imagined, those are wrong. So, what's our first job today?

We just have to show what was Buddha talking about in the early part of his career, when he said, you did what you had to do, because you got used to it. You did what you had to do, because you got used to it. So, what did he mean?

Okay, here we go. And luckily, in Nick's text, we have some of the Sanskrit. We don't have all the Sanskrit, okay?

We have some of the Sanskrit, because... Yeah, other books quoted it. Other Sanskrit books that still survive quoted it, but not all of it.

So, we just have pieces of it. And people have collected pieces over the last 200 years or something. And recently, we got some more pieces from Beijing that were found in the Potala, okay?

So, we're making progress. We don't have the whole book yet. Here we go.

[Speaker 2]
...

[Speaker 1]
... Yeah, now, what's tong chen mean? I'll give you a clue.

Yoga Sutra. ... ...

[Speaker 2]
... Wait, what did you say?

[Speaker 1]
Yeah, good. In the Yoga Sutra, ... means karmic results you see in this life.

You do things so powerful that before you die, you see the result of the karma. ... means not seen, which means seen in the next life.

And janma vedanya means seen in the next life, after the next life. All the lives after that. So, this distinction was taken from the Buddhists.

So, tong chen means durste. Something you see in this life. Something you see in this life.

I'm saying, okay? ... read across the lines.

Nirvana. And that is chawa chepa. That's what it means when Buddha said you did what you had to do.

As are karmic results seen in this life, you reach nirvana. And you have done what you had to do. Which kind of contradicts the lower school opinion of Vemner Ginchen.

[Speaker 2]
Yeah.

[Speaker 1]
The flow of your body and mind are discontinued. And that's the low, low, low school's version of nirvana. What it is to reach nirvana.

Your mind shuts down. Your body shuts down. You go into some kind of heaven.

And then the famous argument against it?

[Speaker 2]
... ...

[Speaker 1]
No, it's just a question. Who reached nirvana? Because there's nobody left.

Then the guy's like, uh, we didn't think of that. ... It could be, we don't know what denny means.

Right now it just means that thing. It could mean emptiness. It could mean nirvana without remainder.

[Speaker 2]
... ...

[Speaker 1]
Well, if you really want to know. Oh, what is it up here? Oh, good question.

... Nirvana is nirvana. ...

... means you did what you had to do. Yeah, it's the ker root for karma.

[Speaker 2]
...

[Speaker 1]
means just that thing. ... ...

... ... ...

... ... ...

... Say again? He added it.

... Yeah, but two cha's equals an ang. ...

All right, and it's fun to look at that, at this. The cool word here is kirtakirtim. You did what you had to do.

Okay, so here we go. Please read. Okay, good.

So let's take starting and stopping, okay, kiawa and kakpa, okay, which are, which do occur in dependence. Yeah, the seeds coming out of your mind stop, so the outside things stop. The seeds coming out of your mind start again, so other things start again.

Okay, that's dependent origination. Where's the dependent origination in the kitchen? The husband yells at you because you yelled at the kids last week.

That's real dependent origination, so forget all this fancy philosophy stuff, you know. Somebody complained to me and they said, oh, you're trying to crush everything into the kitchen, and I said, I said, if it's not in the kitchen, why would it be in a sutra? Okay, yeah, if it's not applicable to your relationship with your husband or your wife, why would it be in a sutra?

Okay, okay. All right, tenchon dewa chuwa kiawa dangapa mimikpa. Those, a starting and a stopping, which occur because of seeds in your mind, are mimikpa.

Yeah, are not visible, are not visible during bhakche. Yeah, during nirvana with leftover. Okay, oh, there is a past tense of drel, which is par, and it's probably had a D after the L, an invisible secondary suffix letter D, so it's not impossible.

It's just weird. Okay, gava mimikpa chukyi nyeka. So, we're considering a point in this experience of nirvana where you still have something left over, and you cannot perceive things starting and stopping due to seeds.

Okay, that, let's take that experience of nirvana, tongway chu, is it seen in this life? I take it that way. Because, say, dinyila, can you achieve nirvana in this life?

And, can we say that if you have eliminated your nyomongs, you have chaliches. You did what you had to do. Okay, okay.

So, they would say, just getting rid of your negativities is not enough to call it nirvana. You have to shut down. Your body has to shut down, your mind shut down.

And we're like, no, no, no. You can have nirvana. There is life after nirvana.

Okay, what was the famous scriptural proof? Yeah, we just went through a very funny, there's a lower sutra called, How I Achieved Nirvana, written by Shariputra, who's the hero of the Heart Sutra, right? And he wrote a book called, How I Achieved Nirvana.

So, we just say, and that's a lower, that's a Hinayana Sutra. So, we say, what about that book? And they say, what book?

And say, you know the book that Shariputra wrote, what book did Shariputra write? You know the one where he described his nirvana? The name of the book is, How Shariputra Described His Nirvana Afterwards.

And we're like, was that after his body shut down? Was that after his mind shut down? And they're like, uh, uh, uh.

Okay, got it?

[Speaker 2]
In the lower school, when you just get into the mental afflictions, is that what they call nirvana with remainder?

[Speaker 1]
We would like, it sounds like, it feels like, all we're trying to sell to them is that you can still exist after you reach nirvana, because the main point of, the first part of nirvana is that you shut down your anger, desire, jealousy forever. And you still have a body. And you still have a mind.

Totally, do they have a name to them? Oh, what would they call it? Well, they'd have to call it, nirvana with something left over.

And then they would say, later on your body disappears.

[Speaker 2]
There was a debate a few lines ago about whether they called just having had to do it for such a dimension is nirvana with remainder.

[Speaker 1]
I think we're in the middle of the argument. Now, please note in the root text, this is Nagarjuna, right? And he said, pa'ang, pa'ang, it also, also, okay?

tad eva ca, probably the ca, okay? So, also, okay? This is also, did what you had to do.

This is also, did what you had to do. Now, Gyaltsabje wants to discuss, why did Buddha stick in this also? Sorry, why did Nagarjuna stick in this also?

What's the also? What's the point of the also? Here we go.

[Speaker 2]
I'll read your name to you. Chawachepe, juktoksu, chungway, kye, wang, sepa, soktu, tong.

[Speaker 1]
Yeah, the word also is meant to say, juktoksu means afterwards, after the fact. Juktoksu means after the fact. After you have chawachepa, after you've done what you had to do, which we all agree Buddha said, we just don't agree what it means, okay?

There is still a later process where your birth stopped, okay? Birth forced on you by karma and kleshas, okay? So, also, or further, means there's two steps.

Number one, you do what you had to do, which we say means you got rid of your negative emotions. And then after that, you have an experience where you stop your rebirth of pain. Of pain, okay?

Got it? That's the order according to us, okay? You say the people blink out, okay?

But we say, you did what you got to do. If you just get rid of your anger, jealousy, desire permanently, okay? And then later, because you got rid of your anger, desire, blah, blah, blah, permanently, you don't have to take any births in the Wheel of Life.

Any rebirth, okay? Got it? You okay?

[Speaker 2]
Okay.

[Speaker 1]
Charyabjuta Chungway Gyalwa said, we got to throw in a second stage of nirvana where you don't take dirty rebirths anymore. But by the time you have eliminated your negative emotions, according to us, that's what Buddha meant when he said, you did what you got to do. You did what you got to do.

And then later, we would throw in no more dirty rebirths later. Yeah, we would throw them in there. Yeah, exactly.

The ang is to indicate there's two steps here. One is you clean out your mind. Second is your rebirth stop, because you cleaned out your mind.

But one has to happen long before the other one, okay? Because you still got to wear out your old body and mind, which are still being produced by old dirty karmas, okay? All right?

That's what we say. What about salt? What else?

Sorry? Oh, yeah. What about salt?

It's extinguished and... Oh, I don't know. Other experience after there.

You stop sepa salt. I don't know. You stop doing...

You know what they would say is that you don't have ngen chepa anymore. Like an arhat jumping over a puddle? Yeah, it's called slightly impure deeds by an arhat.

And the example is moving your body inelegantly. Okay? That's the worst thing an arhat can do.

Like they walk down the steps a little clunky. And for that, that's supposed to be a subtle negativity that an arhat still has. So I'll throw that into the song.

[Speaker 2]
Okay.

[Speaker 1]
Okay, please read. Drelpar.

[Speaker 2]
Okay, good.

[Speaker 1]
In the Drelpar, in some commentary, and I believe it's Chandrakirti's commentary to the sixty verses, okay, which is the only place that you get the sutra mentioned. It did no longer exist as a separate sutra. Which sutra?

[Speaker 2]
Sutra by Shariputra.

[Speaker 1]
Yeah, where Shariputra describes his own nirvana. So in that commentary by Chandrakirti, the Arya Shariputra, okay, mun sum tu che.

[Speaker 2]
Did he directly did it?

[Speaker 1]
Yeah, he brought about. He brought about his nirvana. Shariputra brought about his own nirvana.

That's what this sutra is talking about. In this sutra, he talks about how I brought about my nirvana. Therefore, his nirvana was a tohvachar.

[Speaker 2]
Something happened in his life.

[Speaker 1]
Yeah, something he experienced before he came to the end of his life. Durst, a Durst gentleman. What's the first part of that?

Karma, shukla, karsna, myoginis, truth. Yeah, anyway. Do dini shepa sumpa deni, tongway chu la nyam na depa, rikpa cha la.

You have to understand, rikpa cha, that what this is talking about is that Shariputra's nirvana was something he saw before the end of his life. Okay? And then, la, only then did he have the experience of ending his rebirth.

That's what the sutra is saying. And that's what we believe. That's what we believe.

So at what point have you done what you had to do according to us? You got rid of your negativities, your negative emotions. According to them?

Yeah, after you blink out, you did what you had to do. So we have a disagreement about the meaning of the wording, did what you had to do. And we win, because Shariputra said, I did what I had to do, and he's still around to talk about it.

Got it? Cool. He's still around to talk about it.

Okay. Go ahead. This point has, as I explained before, is made clear in the Jendekido, which means...

[Speaker 2]
Right. So it's that sutra, what I said after.

[Speaker 1]
Yeah, jesu means afterwards. De means recited. Like, he sat down and recited the sutra that he wrote in his head, I guess.

Is it a sutra, by the way?

[Speaker 2]
No, no, exactly. I was going to get more Buddhist. Yeah, I mean, heart sutra is a sutra.

[Speaker 1]
Yeah, I don't know. Technically, a sutra has to be spoken by an enlightened being. And he was just in our heart.

Sometimes we can call that enlightened. Yeah. Now we've reached our second point.

That was kind of painless compared to our other experiences at the Atsap Jai. Probably he's going to lose us here. I went and got you number two.

Here it is in bold.

[Speaker 2]
The second of the three wire nirvana.

[Speaker 1]
Yeah. Which is, tok chak chu yin, nama-mandala-me-pa-dhamma. By now you can translate that.

[Speaker 2]
Yeah. That there aren't any differences within the thing that you've got to realize the Dharmadhatu.

[Speaker 1]
Yeah, good. The thing that you're supposed to perceive, which is emptiness, tok chak, the realm of... Sometimes I translate it as the realm of is or something like that.

It's a sexy, poetic word for emptiness. Nama-mandala-me-pa. There are no fluctuations.

There are no different flavors of what you see in the direct perception of emptiness. It's just all the same thing. And that's the purpose of the next verse, which is really the next verse and a half.

Okay, here we go.

[Speaker 2]
I think it's the rest of 11.

[Speaker 1]
Yeah. Negative thoughts are the basis of collecting karma. durstha durstha jama benanya.

Okay. Okay. Kelte.

[Speaker 2]
Kelte.

[Speaker 1]
I'm not going to read it. I'm going to go straight to the commentary, okay? You want to read it?

Let's read it. Okay. There is no Sanskrit, I think, right?

There's no Sanskrit. Unfortunately. So Kelte means if.

Choshe means after you know the thing. Okay? Juktok means after you know the thing.

Now the direct experience of emptiness is divided into choshe and chosu. Okay? Choshe means knowing the thing.

[Speaker 2]
And then chosu is afterwards, they call it patience of the thing. Mastery.

[Speaker 1]
Mastery of the thing. So the direct experience of emptiness is traditionally divided into two parts, even from the Abhidharma times. One is called you understood the thing.

You understand the thing. Which is called choshe. And then later, it's called chosu.

During choshe, there's a direct conflict going on between your emptiness realization and your negativities. Okay? It's the war.

And then chosu happens after the battle is won. And we call it mastery. So during choshe, inside your mind, your emptiness realization is smashing against your negativities.

And then when you come out at the victor, that's called chosu, which is the mastery, the love of mastery. It means the fight is over. But it's kind of like you mix hot water and cold water during choshe.

And then everything becomes lukewarm at chosu. You see what I mean? But the fight is going on during choshe.

So choshe, just remember, it refers to the active wrestling of emptiness realization and your negativities. So, after you do that, if there were any differences, meaning, good, in the emptinesses, in the chuyings, if there were any differences, then ngopo shindru trawa lang, even very subtle objects, if they were named starting, if they were called starting, and this nampakspa means to imagine something that's not there. Okay?

If someone imagined that that was what it is to start, then these non-sages, these total non-sages, nampa me kepa, have not understood the meaning of what it is to be dependent, to come from causes. So what does all that mean? We've got to go to the commentary.

Let's read this next.

[Speaker 2]
Yeah, okay.

[Speaker 1]
So you're going to get a very earth-shaking assertion here, which is that as you know, the Abhidharma school says there's fifteen aspects going on during the direct perception of emptiness. Sixteen is already gomlam. Okay, so there's the famous four truths, which is the first teaching the Buddha ever gave.

Everything is suffering, there's a cause for it, there's an end of it, there's a path to the end. Four. And supposedly, in the Abhidharma system, each of those four has four aspects, for a total of sixteen.

In the Abhidharma system, when you hit sixteen, you're already on the next path, which is the path of habituation. So the question comes up, if there's sixteen aspects to the four Arya truths, then is a person in the direct perception of emptiness seeing different flavors of something? Because there's sixteen different aspects, okay?

And Nagarjuna says, no. So then the other guy says, then what the heck is the sixteen aspects all about? And he says, that was created for lower people.

It's coming. It's coming in a couple paragraphs. So it's a very ...

I've never seen it said that way before. I always tried to fit the sixteen into the experiences after the direct perception of emptiness, which is my approach. But I have to admit, in the Abhidharma school, these are supposed to be happening during the direct perception of emptiness, which is not possible, because it's all one emptiness.

So this is where it's coming up. The lower school guys are saying, look, there's sixteen different things going on during the direct perception of emptiness, because there's four aspects for each of the four truths. And Nagarjuna says, not really.

And they say, well, why is that a fundamental teaching of Buddhism? He says, Buddha just made it up for people who needed it.

[Speaker 2]
Okay?

[Speaker 1]
Which draws into question the four truths. But we're not going there. Okay.

Let's just read this. Did we read it? Okay.

Okay. Okay. dungyal is the first of the four aspects, the first of the four truths, okay?

Everything is suffering, okay? And traditionally they say, with regard to this first of the four truths, you have periods when you're fighting against misunderstanding, and you have periods when you come out of the fight with misunderstanding. This is come out, right?

Up here it was choshe. Down here it's chosu, which means the mastery period after the fight is over. You came out on the other side.

It's all over. Chosu means mastery of that thing. What?

The truth of suffering, dungyal, okay? So you come out the other side of an empty misunderstanding relating to suffering, which according to Nagarjuna is all BS anyway. Okay?

Because he says, back here, nampa mendawa me There are no flavors inside that experience. That's our own position. There are no flavors.

It's one, eka rasa. It's all one taste, one flavor. Single song.

So anyway, here we go. Kelte tonglam, if in the path of seeing, direct perception of emptiness, you have come out of the big fight with regard to the first of the four truths, okay? Then, tendrel kyi ney luktongpa nyi ngun sum du shepe juk tok su tokpa chok ching nampa mendawa me de So how can that be, tendrel kyi ney luktongpa nyi ngun sum du shepe, when you see directly emptiness as the as a state of dependence, okay?

Tendrel kyi ney luktongpa the state of dependence, the nature of dependence, you have seen emptiness. You have seen an emptiness which is the emptiness of dependence. Okay?

Non-dependence? Let's sit over there. Yeah, yeah.

After that, after you understand it, okay, we would say that the emptiness you saw, tok cha chu yin, has no different flavors. It was a single song. Nampa mendawa me.

There are no differences, okay? Why? Let's...

kyel te, then read here. Oh, yeah, mendawa me means there are no different flavors. Okay.

Mendawa means different from each other. There are no aspects which are different from each other. Okay, please read.

Kyel te.

[Speaker 2]
Kyel te.

[Speaker 1]
Go one more line. Okay. So, first of all, we're talking about ideas by people who are nyentus, probably lower school, and they are nampa mikepa.

They are super not wise. Yeah. Okay.

Now, this sentence is terrible, and let's go slow, okay?

[Speaker 2]
We have one minute.

[Speaker 1]
Good. I'd much rather eat pizza. Okay.

Kyel te. If it's true that this latter wisdom, yeshi chi ma, that it has different variations, such as mitapa. Mitapa.

Mitap dungel tongpa dagme. What's that? Mitap dungel tongpa dagme.

What's it mean? Mitap? Impermanent?

Dungel? Tongpa? Empty?

Dagme? No, these are the four aspects of the first truth. So, four times four is sixteen.

Yeah. These are the first four of the sixteen aspects. Mitap dungel tongpa dagme.

No self-nature. And by the way, that's the only place the word emptiness occurs in the Abhidharma school. It's in one of the four aspects of the first Arya truth, suffering.

Yeah, and why suffering gets to be emptiness is a debate, okay? So this here, mitap, is talking about the first of four aspects of the first Arya truth. And that mitap is rangchenpa.

Yeah, it's a real one. These are all dungel tongpa dagme. And they're all separate from each other, right?

Mitap dungel tongpa dagme. These four aspects of the first truth are separate from each other, okay? Mitrawa.

Sosor cheda tinyo su chepa chawa. If you split them up. Chepa.

If you split them up into four aspects of the first truth, which is an Abhidharma tenet and a basic lower, first turning of the wheel tenet. And the first turning of the wheel was the four truths, okay? So, you know, you have to split it up into those four.

Chepa chawa yuna. If they're correct, if there are these variations inside the four Arya truths as you experience them during the direct perception emptiness, then emptiness has flavors to an Arya in the direct perception. Ngopo shindu chawa.

Then you're talking about very subtle objects, okay? These divisions of the four truths. And tenju gu ne lug la'ang.

Then, even in these deep states of dependent origination, emptiness as dependent origination. Nyen tu depa kang gi. Those lower school guys.

Rang gi che ni gi kyewa. Things that could start from their own side, like the husband starts yelling and, I didn't do anything, okay? Nambar di dak shing.

They are just making this stuff up. They are just, all these divisions of the four Arya truths during the direct perception emptiness are figments of their imagination. Nambar mi tabra.

Yeah. Yeah. If, I don't know about the kelte yet.

Let me get there. Nambar mi tabra shing kye lang na. And even if you did accept them, rak ...

I'm not sure why the instrumental. We got to think about it. Anyway, there would be more or less subtle versions of emptiness.

Okay? Ta mu kyang chi gu. Not just that.

So, ta mu kyang chi gu is an idiom that means ... It means not only would you say that, but you'd have to say something else. Okay?

Not just that. Yeah, you'd be poor, you'd have to say, these super unsages who are just grabbing onto some philosophical thing they were taught, right? The idea is they are just grasping to a philosophical tenet, rather than what they thought.

Okay? Mi kye pa de dak che chen. Let's take that.

Khyet ta na tong lam pa de yi kye ne ching wey den den jin dren dren ro jik pa de ma tong ta If they're correct, then this guy in the experience of the path of seeing, okay, must not have seen. Okay? Ro jik.

Eka rasa. The fact that emptiness has one flavor and cannot be divided into 31 flavors. Okay?

Alright? So are you telling me a guy who's having a direct perception of emptiness cannot see that everything is one flavor in the sense that it is free of all figments of the imagination created by dependence, the other side of the emptiness coin. Can an Arya in the direct perception of emptiness see dependent origination?

No. It's changing. It's a created thing.

Okay? But according to you, they can. According to you, they are.

Why? They're seeing 16 aspects of the Four Truths. Half of them are dependent origination.

Okay? According to you guys. Okay?

Why do you say that? Because, last thing. Because according to you, they always see 16 aspects in a certain order.

Mitha, dunyam, tongpa, dharme, and then there's 12 more. Okay? When they see chunya, when they see dharmata, which is a synonym for shunyata, when they see emptiness, they see it in 16 different aspects, one after the other very fast.

Okay? According to you. And some of those are dependent origination.

So according to you, a guy in the direct perception of emptiness is seeing changing things. And we just went through why they can't see changing things. Because emptiness is unchanging.

Okay? So we're drawing into question the teaching about 16 aspects. And there's got to have to come up the question where they're going to have to attack us and say, Okay, right here.

Okay? You know, next class, 10 minutes into next class, they're going to say, Well, what the heck is the 16 aspects that Lord Buddha spent so much time teaching us? Okay?

Wo na, kye che mi chu du, double, shi she na. What are the 16 aspects? What's it all about?

What's it all about? What's that? Yeah.

Oh, one by one. Instant by instant. You see this aspect, 16 kye cheks.

And in the Abhidharma school, again, on the 16th one, you're already into gomla. Okay? This is a tenet of the Abhidharma school, which we'll get to in Stanley's text in 2032.

He's scheduled to finish in 2046. He really is. Okay, he stopped here.

Yeah, which means, by the way, those of you who know Chang'e, the wrong loop is that the 16, the famous 16 aspects are changden. They were just meant for lower school. There's no such thing.

Okay. Now, yeah, okay. Last thing, okay?

Last, last thing. Word asks a question. Didn't the lower schools produce arhats and aryas?

Didn't people get to see emptiness by using Abhidharma teachings? What's the answer? Yes.

No, like a millisecond before they saw emptiness, they became a prasangika. No, that's the wrong loop. That's what the prasangikas say.

And by the way, so there's two famous statements. Number one, no one ever saw emptiness directly who was not higher middle way. So when an Abhidharma guy goes blah, blah, blah, blah, blah, and then suddenly they see emptiness directly, they became higher middle way like five minutes before they saw emptiness.

That's the first thing. Second thing, no Buddha ever achieved Buddhahood without tantra. It's not possible to achieve it the other way.

Those are two parallel statements that people make. Any Buddha who ever got to Buddhahood got there by practicing with a partner, for example. So don't tell me it's a bad thing to practice it.

I'm sure they did, and I'm sure the lower school buddies didn't have the karma to hear it. They said, oh, this guy flipped out. He used to be a good Abhidharma, now he's got into this weird middle way stuff.

Or they saw a chew toy when the guy was talking about a pen. You know. Okay, here we go.

SANGYE SHINGDU MINTE KUWA SHIRIN LA CHUNG PAR SHOK YI RANG NUN YANG NAM SUM NAM GYE SHING TSO TSO SHING SUM NAM GYE SHING RE CHUNG RE LA CHUNG Accha. Don't eat anything.

[Speaker 2]
For a few.

[Speaker 1]
Yeah, thank you.