Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 46

[Speaker 1]
So I have this time come up with easier questions, but they're broken into several parts, with the motivation of helping everybody know what's going on, including myself, in the text, before we get into it. According to Gilson Jay, how long does their perception of emptiness last? Super quick.

Just a moment. What does he mean by that? Yeah, we think he means one object.

There's no variation, no features. Yeah, yeah, exactly. Then why do we talk about features of the direct perception of emptiness?

Why? Yeah, for those who are comforted by such elaborations. Comforted.

What word did I translate as comforted here?

[Speaker 2]
Remember, it's a Tibetan word.

[Speaker 1]
What's the whole Tibetan for comforted by such elaborations? Elaborations is triple. Triple?

I made a whole, I mean, I copied the whole phrase, wondering if you might get it. By such? You or y'all, the greater you.

Tawu? Tawu or shit? Here, here you go.

Tripala gawe nor. Nor, okay. Yeah, nor.

To the face? Yeah, to the face. For those who are comforted by such elaborations.

Tripala, like those elaborations, gawe, comforted by, nor, to the what? The are. Or, let's see.

More. For those. More, yeah, to those people.

[Speaker 2]
All right.

[Speaker 1]
According to the Arya and his spiritual son, is the teaching on the 16 aspects of the four Arya truths a path to liberation? Yes. Any other tries?

Other than yes? Ken, other than yes, any other ideas? No.

[Speaker 2]
Very good, yeah.

[Speaker 1]
They're pretty specific that they're not, actually. What's the use of teaching it, then?

[Speaker 2]
It can help people pull the bottom half and elevate their practice.

[Speaker 1]
Yeah, good. To ripen the minds, he specifically says. To ripen the minds.

Sorry?

[Speaker 2]
In that case, they can be also tantra.

[Speaker 1]
Yes, sure. What you just said to me is tantra, for the same reason, yes.

[Speaker 2]
Yes, it's true. Yeah, you are. And that's not a path to liberation.

[Speaker 1]
I'm just, I'm asking according to the Arya and his spiritual son. So don't take up a debate with me. Make up a debate with him.

I was pretty specific there, according to the Arya and his spiritual son. I am not Nagarjuna. But thank you for doing your practice.

And Nagarjuna thanks you as well. That's what they all say. That's what they all say.

Yeah, the proof you are him is that you stay in line. So according to them, what is the path to liberation? Anybody remember that?

Yeah, yeah, something specific that they're saying is what's seen in the DPE. That's a pretty good hint. What's DPE for their guests?

[Speaker 2]
Yeah, what do they say is direct perception.

[Speaker 1]
And a little bit more, that's right, yes. And then anybody, sorry? No, I wanted to say what's DPE for our guests.

Yeah, what's DPE for them? Does anybody remember? It's like STW spirit.

Yeah, I mean you're getting there. The way they stated it was the direct realization that things have no nature of their own. Just spelling it out a little bit.

Tibetan for the direct realization that things have no nature of their own?

[Speaker 2]
No. Direct realization?

[Speaker 1]
No, not yinsum. Oh, oh, oh. What are you saying?

There's a nun in there. Yinsum? Yeah, yinsum.

Yeah, basically, yes. So things, that was the operative word that they did use there.

[Speaker 2]
It's kind of interesting.

[Speaker 1]
They keep referring to it as the direct realization that things.

[Speaker 2]
As opposed to people. Yeah, yeah, yeah. Yinsum.

[Speaker 1]
I guess it wasn't somewhere. It was in there somewhere in the text. There was a nun.

Maybe not in this part. What does Gyatsobje say about the idea that there are listeners who perceive the lack of self of things in the five books of Maitreya?

[Speaker 2]
It's wrong.

[Speaker 1]
Yeah, they're wrong. They're confusing. It says fake news.

Sorry to bring that into class.

[Speaker 2]
Fake news!

[Speaker 1]
Very bad. Does anybody remember the Tibetan for fake news? It was a word.

Chu? Something like that. Oh, what did you say?

Sorry. What was it?

[Speaker 2]
Tulu.

[Speaker 1]
Oh, yeah, I remember that. By the way, I have never seen that in a scripture. Just be aware if you use it on a Tibetan, something might not happen.

It doesn't literally mean fake news. What does it mean literally? It means that idea hasn't been considered well.

Obstinate, arrogant, rude. There's a bunch of different definitions. Money-winning.

Apocryphal.

[Speaker 2]
What?

[Speaker 1]
Oh, and I could show you guys. Oh, look. I forgot.

I wanted to show you guys something else. Let's see if I can find it.

[Speaker 2]
What is it?

[Speaker 1]
It's the ultrasound of his text. No, no, no.

[Speaker 2]
In 3D? I want the 3D. No, I don't have enough.

[Speaker 1]
This was Geshe Michael's notes on the 16th. Oh, my God, no. I mean, funny obstacles.

He's showing them to you guys. I want to show you my notes on Geshe Michael's teaching on the 16 aspects of the 4RHV.

[Speaker 2]
Where was that?

[Speaker 1]
It was in Thailand. The hard part about it is that I didn't put 16 or anything. I didn't do anything.

Oh, yeah, that's a good idea. All right, forget it. We'll wait for Stanley's text.

[Speaker 2]
When he finds it.

[Speaker 1]
Or I'll send it around to you.

[Speaker 2]
Whatever you want.

[Speaker 1]
I had it set up on my computer.

[Speaker 2]
It's super secret.

[Speaker 1]
I'll put it on the WhatsApp.

[Speaker 2]
Yeah.

[Speaker 1]
WhatsApp. All right, all right, all right. Geshe-la, please take the plane.

What app?

[Speaker 2]
Take it. I'll find it in three seconds. No, read it.

[Speaker 1]
How are you reading it today? All right.

[Speaker 2]
I got my text.

[Speaker 1]
I think this is where they are. You can translate that if you try. Third.

The other position. Why their position is dumb, I guess. Yeah, it has problems.

And why ours? Ours doesn't. It's just like a discussion with your wife.

She's not here. Yeah, we can say anything. Spider-Man came.

Mr. Blackie. Hi, Spider-Man. Three, by the way, is GZHAN GYIS BDAG PA BYA BA BYAS PA'I GZHAN GYIS BDAG PA BYA BA BYAS PA'I BYAS PA'I THA GNYIS KYI GZHAN GYIS BDAG PA BYAS PA'I THA GNYIS KYI means made up by those other guys.

Just the fantasy of the other guys. What? The meaning of the words.

I don't get it. Okay? So this whole section is an argument about just one phrase.

I did what I had to do. KUR POR BA CHOD PA CHOD PA DAG CANG ZHIG LTA BU From the one-day vows. What is it?

KUR POR BA. Allison, translate it. KUR POR BA.

I have thrown off the load on my back. CHAWA CHOD PA. I have done what I needed to do.

CHAWA CHOD PA. KUR POR BA. What was the third part?

CHAWA CHOD PA. KUR POR BA. DAG CANG ZHIG LTA BU.

Now I am like the horse that reads its rider's mind. Okay? Okay.

So anyway, there's a common expression in Buddhism called, I did what I had, I did what I done had to do. I did what I had to do. Okay?

And they disagree. We have a long disagreement with those guys about what that means. Okay?

They think it means GYUR RIG GYUM, PEM RIG GYUN CHE. Yeah, your body and mind discontinue suddenly, and then you reach Nirvana. Okay?

We think, basically, you've done your work when you have eliminated your mental afflictions. Okay? Your negative emotions.

Okay? And then because of that, you later eliminate suffering rebirth. Okay?

All right. Okay. So we're going to discuss the problems with their version of, I did what I had to do, and then we discuss the great benefits, how we don't have those problems.

Okay? Got it? The problems with their position on what they say about, I did what I had to do, come down to two.

Go ahead. You can read number one if you think about it.

[Speaker 2]
The first we had already.

[Speaker 1]
Yeah, but tell her. Yeah, say it again.

[Speaker 2]
Yeah.

[Speaker 1]
The ridiculous implication. Prasangika. The ridiculous implication that things would have to have a beginning.

If your version of what it is to finish your work is true, that implies there was a beginning. Okay? To things.

Okay? And secondly, dupa-la-selva-gupa. This is not what it looks like.

Okay? Selva here is a logic term, and it means a counter, a counter statement which overthrows the other party's belief. Dupa.

Yeah, in a prasangika. Yeah. So, yeah, in a prasangika.

Yeah. So that's, we're going to proceed in two steps. Okay?

The first step, to show why the other guy's position is mistaken, is we're going to show that if their position is correct, then the universe should have had a beginning. Okay? Here's tambani, which is that the universe should have had a beginning.

Okay? And here we go. Oh, sorry, again, so dupa-la-selva is just...

Dupa-la-selva is... I'm going to the primordial. It's not a clarification.

It's a, it's a, it's a... It's going to be a statement of reputation? You can kind of say that.

We are going to present gupa. We will present, like, gupa. Okay?

[Speaker 2]
We are going to...

[Speaker 1]
We're going to set forth a... What do you call a disproof? No, it's a statement which disproves.

It's not a rebuttal.

[Speaker 2]
It's a buttle.

[Speaker 1]
It's not a tenger. We're going to present a refutation, let's say, of their belief. Okay?

We're going to present a refutation of their belief. Okay? And let's see when we get there.

We may want to use the technical term used in a prasangha, in a statement of observed consequences. Okay. Here we go.

Yeah, this took me a long time. I think I got it. Okay?

NYON MONG ZAS PA'I DGE SLONG Yeah, and by the way, I'm going to take you to a tasty little thing from Stanley's text. Okay? Here it is right here.

First Dalai Lama commentary to the Abhidharmakosha. Okay? And just read it here.

It's a note that I, I, I remembered it because I translated it many, many years ago. DO LAS DGE SLONG ZHIG STE MING GI DGE SLONG KHYAD CHE BA'I DGE SLONG LONG BA'I NA DGE SLONG DGRA BCOM PA'I NA DGE SLONG STE Okay, so Sutra says, look, there's four kinds of monks. Okay?

One is MING GI DGE SLONG. They're just called a monk. Monk in name, but they're not really a monk.

Okay? Second is KHYAD CHE. This CHE BA means take a vow.

Okay? So those people who are monks because they got ordained, they took a vow. Then there's people who are monks because they didn't have enough money and they went in a monastery.

And DGE SLONG means they're, they're actually, we had it in your text. It means to, to ask for alms or to ask for food. Okay?

There are beggar monks, meaning they're in the monastery because they, they couldn't make it in the outside world. Yeah, they did. But there's a special kind of DGE SLONG called the DEN DAM PA'I DGE SLONG in the Abhidharma.

Ultimate monk, which is an arhat. So once you reach Nirvana, you're an automatic monk or nun. It's interesting.

Yeah. It's a very sexy idea. Once you reach Nirvana, huh?

Right. You're, you're, you're a real monk. Okay?

Then you're a real monk. Yeah, yeah. It's probably the easiest one, just become an arhat.

Okay. So, guess which one's in the first line here? Yeah, a monk who has gotten rid of, so it's not a real monk.

Okay? It just means a member of the Sangha by virtue of having destroyed their negative emotions, which means a guy who's reached Nirvana, which is the whole thing we're talking about, which is what's Nirvana with remainder? What's Nirvana without remainder?

What does it mean when you reach Nirvana? Do you continue when you reach Nirvana? Who's right about Nirvana?

Okay. And do the lower scriptures, the Hinayana scriptures, describe the higher version of Nirvana also? And Nagarjuna would say, that's why I wrote this book.

Yeah, I'm trying to, I keep trying to prove to you guys that the higher opinion of what is Nirvana was taught by the Buddha in the lower scriptures. Okay? GAL TE KHO BA RNAMS SDOG NA If you can turn back samsara, if there is a turning back of samsara.

Yeah, in this key I'm a little uncomfortable. I wonder if it wasn't a GIS in the past. That was something to look for.

At the end of Genonkey. If this person stops their samsara, we have the dog today in GYI TE SDOG NA SDOG GO for $50. GYI TE SDOG GO $40 $30 $20 $20 Yeah, you got the first part.

I'll pause. $10 $0 In any case, they have to get, they have to stop by then. The seventh rebirth as a bardo.

But that was a long time ago. RNAM SDOG NA Now this SDOG means if they are able to stop their samsara, if they are able to stop samsara, if a person who has eliminated their negative emotions, who is thereby what we call an ultimate monk or nun, if they are able to stop samsara, okay? Then, dey tsong.

If you can guess the real meaning of it here, 50 bucks. I keep trying to give you money and you keep messing it up. Tsong.

Any meaning of tsong. Yeah, to compose is one. I'm not paying for that.

It also means to initiate an action. Yeah, okay, cancel. It's too difficult.

You'll never get it. It will be here all day. Okay, gyu chi shig for five dollars.

Gyu chi. Yeah, what's the reason? Five dollars for this wise man.

What's the reason why the sange kyi ma shek? Yeah, and this joke goes with the sange, sam yak sam buddhaya, right? Why didn't the totally enlightened Buddha didn't say, what's the reason why he didn't say a single word about the sum of samsara?

Yeah, good. Why didn't he say a single word about the beginning of samsara, if you say these guys end their samsara? Because if samsara has an end, it must have a beginning.

Yeah, okay, I'll say it again. According to you, this guy has reached the end of samsara, because he has stopped his negative emotions. Which, by the way, makes him an ultimate monk.

And then if you say he reaches the end of samsara, then logically to me, that means samsara must have had a beginning. But at the same time, the Buddha never ever mentioned it once. Okay guys?

Why not? Gyu chi shig, you know, what's the reason why he didn't mention it? Okay, you all right?

Who's talking here? Yeah, I think so, because we're saying if you just blink out, then you must have blinked in. We're saying, we're saying if according to you, the guy who reaches nirvana just blinks out of existence, then logically he must have blinked into existence at some point in the past.

But why didn't the Buddha ever say anything about it?

[Speaker 2]
Okay, here we go.

[Speaker 1]
Please read. Let's stop there. Let's stop there.

Let's go backwards. Okay, let's just stop there. It doesn't say mental afflictions.

It doesn't say negative emotions. Yeah, everything to do with their negative emotions. Okay, be careful.

There's a path. And how did they do that? With their wisdom.

Okay, if these dudes stopped their negative emotions with their wisdom, and thereby became a dendampe gelong. Yeah, and he used the word dendampe, which nails it down to the Abhidharma idea. Okay, then, since they have stopped their nyonmongpas, they must not be sakhpa-ing-le anymore.

Yeah, they must not be collecting karma anymore. And therefore, if their korwa, sansara, which means the suitability of their five heaps, which are self-existent to continue. What?

You got it? You guys okay? Yeah, the jukrung, of their heaps, to continue.

[Speaker 2]
Okay, the suitability of their heaps to continue.

[Speaker 1]
Okay, but he throws in the word rangtimba, self-existent. Okay, songne, okay, dokching. So, and I would have read it song-wa-dok.

Okay, and I would like you to check a carving. Okay, so to me, it means, if they have doped the continuousness, continual ability of their heaps, which by the way, exists from their own side. Okay, then, and if they could just shut down like that, then in gyur-sem-na, in your thinking, me, you other guys, you lower school guys, ta-yobata.

Tama-yobata. No, tama. Yeah, according to you, there's no end.

Sorry, there must be an end. Tama is a single word. It's not ta-ma-yo.

Then according to you, there must be an end to sansara, right? Are you guys thinking there's an end to sansara? Why?

Because there's a shutting down-ing-ness of the continual ability of the heaps. Why? Because he used his wisdom to stop his mental afflictions forever.

By the way, that makes him an ultimate monk. And by the way, if he did that, without kleshas, you can't have heaps. Collecting karma.

No more collecting karma. And de-wang-gi, due to the no more collecting karma, his dirty existence ran out of juice. There's no more juice to run his negative body and mind.

Okay? So according to you guys, which is you lower school guys, because we are pointing out their nye-pa's, with their position, right? This is the section we're in.

Okay? So according to you, there must be an end to life, to existence. Okay?

Yeah, now that's a sweet question. I think we would. Just to nail it down, Yeltsin Jay says, you guys believe his self-existent body and mind stop, don't you?

That he threw in the self-existent to protect himself, right? Because somebody like Ben Kramer is going to come up and say, well don't you accept that he stops his dirty body and mind? Yeah, but we're not like those guys.

Why? They think he had a self-existent body and mind. Okay?

So Ben's properly pointing out the Yeltsin Jay's true end, a little self-existent. Okay, got it?

[Speaker 2]
Okay, we're getting there.

[Speaker 1]
We're getting there. Okay? I just stopped at the law.

The law is a loose conjunction. Oh, you guys think there was an end. He's about to say, so you must think there's a beginning.

Then why the heck didn't the Buddha mention it? He forgot? Okay?

Now, in the bold, I threw in for you a footnote you can write from the Abhidharmakosha about Dendabhagya monks, ultimate monks. Yeah, and it's so long because I was trying to capture the point number, but I didn't. Okay.

All right, let's go on to the next thing. Sankarpe, stop there. Okay, stop there.

If you agree there was a dharma, which is what? If you agree there is an end to samsara, then let's face it. Here you go, Sugeng, here's your word.

All dharmas, dharpa, antogmas. All dharmas, dharpa, antogmas. Yeah, all ends depend on, all ends depend on beginnings.

Okay, so why did I, why am I keep bugging you about this verb dharpa? No, but why? For your particular text?

The definition, the short definition of dependent origination is things that happen through dharpa, reliance. That which happens in reliance is a definition of that which happens in dependence. Okay, and I'm not going to let you go until you ...

So here he says, but here he's using the verb as what? Good, good. All ends rely on a beginning.

If you posit that samsara has an end, self-existent samsara has an end, then you must be saying self-existent samsara has a beginning. Okay, got it? Dey togme tsomba.

So the tsomba is a very, very unusual word, meaning beginning here, beginning, which, you know, nowadays, chowab tsomba means to undertake an action, or to undertake a journey. So really what it says here is anything that has an end has an undertaking. But what it means is beginning, okay?

So, sunggupa. If there was an end to samsara, there should have been a beginning to samsara, and the Buddha should have talked about it. Sunggupa.

Should have talked about it. Sunggupa. Therefore, and the dzogpa sangge, $50.

Why do we have to say dzogpa here? Samyak. And the lower school state?

[Speaker 2]
Good.

[Speaker 1]
Damn, he's costing me a lot today. But in Ben's text, we just had three levels of $50. In Ben's text, yesterday, but that was a long time ago, we had three levels of enlightenment.

Yeah, they're all called changchu. Say, changchu tsum. Yeah, the three enlightenments, only one of which is enlightenment.

Okay, and we call it dzogpa. Okay, so that's when you're debating a lower school guy, and you want to emphasize that we're talking about the Buddha who knows all things in the universe, you should say dzogpa sangge, and Nagarjuna does, in his verse, okay? Let's take those Mr. Know-it-all Buddhas. That togma, kangma she, he didn't mention every single word about it. Ji gyu chi shi. Why?

For what reason? Got it? That's the root text.

Let's say it again. You guys are tiring me out. I need more coffee.

If you say nirvana means your body and mind stop, okay, then that means samsara stops. Then since anything that stops must have started, then samsara must have had a beginning. That's the omniscient Buddha who knows all things in the universe, forgot to talk about.

Okay, got it? Ji gyu chi shi. Ji gyu chi shi.

Why didn't he talk about it? Then he's gonna nail it down for you. Mi khyem pe min.

Don't forget the instrumental. Mi khyem pe min. Yeah, it's very cute.

Gyatso Je is very cute here. It's like, it's not like he, it's not like it's because, pe. It's not like it's because he didn't get it, okay?

It's not that he didn't get it, okay? Why didn't he talk about an end? If there's an end to, sorry, why didn't he talk about a beginning to samsara?

If according to you there's an end because all endings have beginnings, then what? He forgot? What reason can you give that the Buddha didn't talk about a beginning to samsara?

And was it that he didn't get it? And then we answer our own question. Mi khyem pe min.

Yeah, and then the next line says, you accept his omniscience. Okay, alright. Mi dun pe gyu shen yang me pe.

And there's no other reason why he wouldn't mention it, okay? What's the main reason he wouldn't have mentioned it? No, because he didn't know.

And there's no bigger reason than that, okay? Therefore, me pe kone, ma tenpa rikso. Yeah, that's the only big reason why he wouldn't have mentioned it, is that he didn't see it.

But he sees everything, right? Okay, and then Nagarjuna yells at them, they don't even say anything else. Ugray?

Get out of here. Let's go on, okay? Ugray?

[Speaker 2]
Ugray?

[Speaker 1]
Ugray? Get out of here.

[Speaker 2]
Another one. Bish. Bish.

This is Mongolian? Oh.

[Speaker 1]
Iki san pe no ugray. Okay, alright. Here, second one.

Tonpai pin na.

[Speaker 2]
Wait, wait, wait. Oh, Nibbani. Yeah, Nibbani.

[Speaker 1]
Yeah, now this is supposed to be where we refute some kind of a belief within a tengyur. Okay, we're not sure yet. Okay, here we go.

Yeah, I'm going to take the pieces. Will you take the pieces? There were a few.

There were a few. There certainly would have to be a few that he was hanging on to. Okay, so what's that mean?

We're going to talk about it. Okay, and this first part is hard. Okay, this first part is hard.

Here we go. Go ahead. Yeah, and I'm going to cut it there.

Okay, this is just a little parenthetical comment by Gyeltsu Je. And he says, dun means to recite, right? Or read a verse in a certain way.

Gloss? Parse? Parse a verse, okay?

And he says, by the way, I think it would have been okay here to parse it as nge-nge-du rather than nge-pa-yong. Okay, so let's read it the first way. Tsongpa Yonan nge-pa-yong thawa gye-pa-yong tsutsen.

If there were a beginning, then definitely you must be holding to some wrong view. Gyeltsu Je suggests maybe it would have been better if they had said, if there's a beginning, then there's a problem. Because then you would also be holding wrong views.

So he kind of wants to say, you could read it this other way. I checked other kangyurs, tengyurs, nobody reads it that way. I think Gyeltsu Je just wants to rewrite Nagarjuna.

Okay, just his modest saying.

[Speaker 2]
Okay.

[Speaker 1]
Yeah, and now I believe the guy comes back and says, okay, you know, I'm ready for that. Samsara has an end, so it has a beginning. I'm ready for that.

I'm okay with that. Okay, the Buddha forgot to mention it, but I'm okay with that. Duh.

Duh-do. Maybe, yeah, let's see. I'm okay with that.

He changes his course. He says, you know what, I'm okay with that. Yeah, I don't know why, but he didn't mention it.

Okay, go ahead. Okay, if that's how you want it, okay, detanga, if you want to say there was a beginning, and you don't have a problem with that, then, ngepar yang means definitely, then it would also have to be definitely the case that you got mundu shenma song for 20 bucks. Mundu shenma song for 20 bucks.

This is so easy money. What happened to you other guys? You don't like money, or you're asleep, or what's going on?

Let's wait. Let's do it again. Mundu means before.

Wait, he's got it. 20 bucks for Taipei.

[Speaker 2]
Come on.

[Speaker 1]
Yeah, then nothing happened before that? Got it? Mundu, before that, shen, something else, ma song, didn't pass, didn't happen.

You're telling me there's like a big gap, and then suddenly things start? That's totally against Buddhism. That's what's big bang.

This is science. This is the most advanced viewpoint in the world. Well, first there was nothing, and then there was something.

Something come from nothing. Then he's like, are you telling me something come from nothing? Now he's giving him a, this is maybe the selva.

Oh yeah, so something come from nothing, right? Then are you supporting those viewpoints where people say everything is gyu me, and everything is chenpa, stuff just blinks out, stuff can just stop suddenly. Are you, are you Yong Tzu, dzinpo, that kind of viewpoint?

Are you supporting totally this kind of viewpoint? Well, you would have to, and you would have no other choice, okay? Kelen, accept, gupa, you would have to, nyi, nyi du, and no other choice.

You'd have to be. You'd have to be like those big bang scientists. Someone wrote me an email, they said, Geshe-la, I have good news for you.

What? They've just discovered there was a pre-big bang to the big bang. I'm like, thanks, you know, that really puts my mind at ease.

There was a little big bang before the big, big bang, yeah, yeah. Now, we've finished showing the other guy why his position has problems. What's the second step?

Oh, isn't that the second step? Good, yeah, how our position is problem-less, problem-less. Okay, here we go.

What, what, what, what, what, what? Ten zhu? He wants to make tupa.

Ten is how you make tupa. Yeah, ten.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, don't spit on the audience. Nice, yeah, yeah, yeah, yeah. Here we go.

Yeah. Good. There's one more coming up.

So, in the bold I went and got you the context. We're supposed to be showing how our side doesn't have any such problems. Okay.

So, NGES PAR RANG CHOG LA Man, I struggled with this, and then I realized he just misspelled it. You know, this morning. And he earned an exclamation mark.

Okay. It's not NGES PAR. It's NGES PAR.

Okay. So, yeah. We want to show that there's no such problem with our position, and that's confirmed by the earlier reading down here.

Okay. First, we're going to show you how RTEN CING GAL or CHUNG BA doesn't have the TA NYI. There's no extremes.

Yeah. If you accept dependent origination, you don't get into those two big problems, which are called the two extremes. YOTA and META.

What? Somebody for 30 bucks. Not WUR, not BEN, and not NING.

I'm determined to make you guys poor WUR. Express the two extremes. Ah, come on.

Say it sweetly. Anatole can do it. Yeah, good.

That's the two extremes. Either things exist from their own side without my seed from yelling at my kids. Either things exist from their own side without seeds in my mind opening, or they don't exist at all.

There's no other option. That's the two extremes. But if you accept reliance, you get out of that problem.

You avoid those problems. CHEL, you are free. What's the onomatopoeic root of CHEL?

Really, that's CHEL. That's CHEL. I like that demonstration.

You can use that demonstration. It's not copyrighted. We are free of those extremes.

A. B. If things exist from their own nature, they would have to be permanent.

Never changing. Never changing. And then we're going to get a really sexy pay for RANG BZHIN MED PA.

Yeah, and it happens to be an illusory sexy young lady. Say, NA CHUNG RGYU MA. Say, NA CHUNG RGYU MA.

Yeah, so we kind of graduated from horses and elephants and sticks of wood. And Nagarjuna's example for the magician is somebody goes like this, and you see this beautiful girl, and you're running after her, and she's not there. Well, they like the other one.

They like elephants. Don't quote ACI courses me. That's 20, 30 years ago.

Okay, here we go. Dumb boy, here's part one, which is supposed to be, I'm going to use dependence so you don't believe those two extremes that Anatole described. You did it for free, right?

He's kind. Oh, 30 for him, Shelby. I'm supporting the bananas.

Let's just get the verse, okay? Let's just go to the verse and we'll stop, okay?

[Speaker 2]
DEN CING RGYAL BAR GANG CHUNG BA I'll give you the chi. Whatever is a person's dependence?

[Speaker 1]
Yeah, I'll give you the chi. How could there be? How could there be something that started before that?

How could there be an end that doesn't have a beginning anymore? How could there be an end that doesn't depend on a beginning? No, it's just done.

[Speaker 2]
Yeah, okay, good. Yeah, think about it.

[Speaker 1]
If all things have causes, then how the hell can you talk about a beginning of the universe and an ending of the universe? Okay, yeah, yeah, okay. Chi just means, what are you talking about?

Okay, good. Yeah, okay. So we don't have the problem that you guys have because you guys have this problem that you think the guy, Pem Rinpoche, you think the mind and body blink out.

If it blinks out, then the universe has an end. Then if the universe has an end, the universe has a beginning and the Buddha forgot to talk about it, right? Even though he knows everything and he knew you would want to know.

But our system doesn't have those problems. If everything is coming from seeds in your mind, then there's no need to talk about a beginning of the universe and an ending of the universe, because there cannot be such a thing. And then we're going to get the whole proof why we're always right, which is, I keep trying to tell my partner.

Yeah, if I were them, I'd come back with that. Yeah. .

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