Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 47

[Speaker 1]
It's a difficult text, and we're really wrestling our way through it. It's not something that we can do without the help of somebody like Keshe Michael, who has extensive studies in this subject. It's an amazing opportunity for all of us to learn deeper ideas about philosophy and Tibet, and how to make sense of very, very abstract and complex ideas.

So I feel really lucky to have the chance to work on this text, and I'm learning a lot by having the chance to do this.

[Speaker 2]
Wow! Yay!

[Speaker 1]
You'll pay $10!

[Speaker 2]
Wow!

[Speaker 1]
Now you just need $9,000, and I don't need $9,000 more. So Keshe Michael, I want to do the thank you thing while we still have our friends here, because some people have to leave. It's still non-profit to work with you guys.

That's only because of Dr. Word. Where is Word? He's bringing all his money to give it back to you.

He's got to find a bag big enough with the correct cartoon dollar signs on it. Hey, Word, are you out there?

[Speaker 2]
Maybe he's in the bathroom.

[Speaker 1]
Maybe we'll do the same thing first, and maybe everybody will come back. It would be nice if he's here. Quick announcement, for fundraising purposes, Gina, who I don't know where she went, wants to take a picture of everybody.

Each of everybody. Each translator.

[Speaker 2]
Each of anybody.

[Speaker 1]
Each of anybody. Everybody or just the translators? Just the translators.

So if you guys could please make sure to get your photo taken by Gina after class today, that would be really great. You can get me after. And then just a couple of things.

First of all, Tim and the team did a really amazing job archiving and just arranging the rooms. So thank you. Not only is it beneficial for the world, but we also depend on those videos to do our translations.

So thank you so much. Ben Gottlieb helped a lot. Really appreciate making that happen.

Thank you so much. The other scholarship people who helped us make this happen, Christina, Bimla, Haso, thank you guys for your support and helping to make this happen. Thank you for knowing Tibetan words and always supplying them.

Also, Tuesday night. Tuesday night. Ah, if you're around for Tuesday night, Dr. Wu, our generous and kind sponsor, he's invited us all to dinner at his hotel. So you might enjoy some delicious... Can you eat more for us? What?

Can you eat more for us? Eat more for you. If you come, please dress business dress.

[Speaker 2]
If you haven't told anyone yet if you're planning to come, please tell them because they need to get a headcount. Yeah, we know that. Ah, fine.

[Speaker 1]
Yeah, so please dress well in case some of his sponsors aren't there. And I think it would be better to make sure it's vegetarian. And most importantly, thank you.

None of this would be possible without you guys. And there's nobody in the world who translates like you. And we know that we can't carry on the tradition of translating the way you do because we can't.

But we're going to work really, really hard to try. And I think maybe all of us together can do some justice to the work that you've put forward in this world. And we just hope we can carry it on as best we can.

Thank you, guys. This term especially has given me great hope. I see big change in the last term, since last term.

So somehow it's working. I wasn't sure I was doing it the right way. Like maybe I should have homework and exams.

This is definitely better. I think in the long run it's going to be better. And I think that lady who visited from Oxford, she's part of a group that studies translators.

And she was very impressed. She works with a group that studies how people translate for the World Religions Group or some big thing. So I think she was very fascinated by your progress and what you guys are doing.

And I'm also fascinated. But I can sense it's going to be a lot easier from now on. It's going really well.

So I'm proud of you guys. I'm really proud of you. And Veronica was also proud of me because she was proud of you.

On behalf of the Mixed Nuts, some flowers. At best, we need to score some points with you. This is how to score points with me.

This is how to score points with words. Thank you so much.

[Speaker 2]
Thank you.

[Speaker 1]
Please keep teaching us. Please stay.

[Speaker 2]
We'll put 100 on top. All right.

[Speaker 1]
Anyway, thank you. I see it's going to work. And I'm going to work on your translations now.

The time that I missed in the hospital, I can do in the next few weeks. Cool. So we'll do his first, right?

Yeah. Whose second? Okay.

[Speaker 2]
Whose third?

[Speaker 1]
I'll remind you later. Okay. And I sent you the two Chinese letters.

Yeah, and then I have to do those. And somebody wants me to edit the red Tsongkhapa book. Because we have to reprint it now.

[Speaker 2]
Oh, and then there's, you know, some light on the packaging.

[Speaker 1]
Illumination. It's an amazing, amazing book. Oh, I have the homework.

Oh, yeah. We have that in the, oh, in your car? What?

Oh, no, it's in V's car. Okay, never mind. Never mind.

Okay, here we go. Homework. All right.

Whoa. In verse 13 of the 60-verse Zarya Nagarjuna puts forth a question. I like this.

If a monk is able to extinguish their mental afflictions by blank, then why didn't blank fill in the blanks? Ooh.

[Speaker 2]
Oh, it's like blinking out, then why didn't it start in the blanks?

[Speaker 1]
A valiant effort. Oh, why didn't it? Why didn't it?

We talked about blinking in. Was this about blinking in? That answer just blinked out.

It's related to that, but that's not what he says in the verse. It's related to blinking out. It's definitely helpful to know that it's related to that.

Verse 13? Yeah. It's something to do with, like, It's simpler than y'all are thinking.

It's, like, wisdom by becoming a real monk? Well, that's the verse. Okay.

Yes, real monk is in that same verse. By seeing emptiness directly? By achieving nirvana.

Yeah, yeah, yeah. But he just uses a specific phrase. He says, doki korwa.

Oh, right. Reversing. By stopping samsara.

And why didn't? Buddha talked about it. Good!

[Speaker 2]
Yeah. Wow.

[Speaker 1]
Why didn't the complete Buddha talk about it?

[Speaker 2]
Before you say that again.

[Speaker 1]
Anywhere. Yeah, yeah, yeah. As I understood.

Tibetan for beginning is here. In this case. Tsong.

Yeah, great. Tsong. Okay.

Arya Nagarjuna continues to explore this line of thought in the 14th chapter. What view does Geltsubje propose, because he uses the word view in the verse? You must have got a lot of sleep last night.

[Speaker 2]
No.

[Speaker 1]
Why, this is also question one. Oh, yeah. There's no beginning in this.

[Speaker 2]
I was trying to play with your mind. Yeah, good job.

[Speaker 1]
What view does Geltsubje propose that Arya Nagarjuna is referring to with regard to accepting a beginning of samsara? Not necessarily an easy question. And it keeps auto-correcting into samsara.

Sorry about that. I think I stopped battling it. Samsara.

[Speaker 2]
Well, you're holding it wrong again.

[Speaker 1]
Yeah. That's right. But it seems that Geltsubje proposes that Arya Nagarjuna is specifically See you guys later.

Good luck. Thanks for a good book.

[Speaker 2]
You're welcome.

[Speaker 1]
Thanks for that too. Anyway. Yeah, Geltsubje goes down a particular path, saying there's something of view.

And you can't remember.

[Speaker 2]
Oh, something comes from nothing?

[Speaker 1]
No, that's cool, but no.

[Speaker 2]
Something comes from nothing?

[Speaker 1]
Yeah, exactly. Yeah.

[Speaker 2]
That's what I thought.

[Speaker 1]
The science view. The science thing. That's not what you said.

You said something like nothing comes from nothing. Nothing comes from nothing.

[Speaker 2]
It's a big bang. Yeah, exactly.

[Speaker 1]
It's the big bang thing. I mean, maybe it's fact. I'm sorry, I don't know.

The view that things must occur without a cause. Yeah, okay. Arya Nagarjuna concludes...

[Speaker 2]
Yes.

[Speaker 1]
Question one. Arya Nagarjuna concludes this 14th verse, citing a particular concept, saying that it should throw into question whether beginnings or ends do exist. Is this the blanking in or the blanking out?

No. It's pretty straightforward if you're... I mean, it's simpler than you might think.

If things are... Beginningless.

[Speaker 2]
If things are...

[Speaker 1]
Sugun. Sugun.

[Speaker 2]
Yeah, that's pretty...

[Speaker 1]
Dependent. Yeah, thank you. Dependently originated.

[Speaker 2]
So, how can we talk about...

[Speaker 1]
How can there be a beginning and an end?

[Speaker 2]
Yeah, yeah.

[Speaker 1]
Really good. Dependence. Yeah, that's it.

That's a really beautiful... Oh, I had to do one more.

[Speaker 2]
Just because he's the one...

[Speaker 1]
King bird. Yeah, yeah.

[Speaker 2]
Yeah.

[Speaker 1]
He's got a cup of wine. That's what I like tonight. That's why I stayed up late.

[Speaker 2]
Yeah.

[Speaker 1]
All right. I think that's exclusively bad. Right.

Wrongness.

[Speaker 2]
Wrong detune.

[Speaker 1]
In this case, it was just another word for wrong view.

[Speaker 2]
That's the way it was used.

[Speaker 1]
I think I got another one. There it is. This is difficult.

Good. It actually has two meanings. Oh.

I only know one of them. One is demon.

[Speaker 2]
Yeah.

[Speaker 1]
He wanted us to... for a different word. Yeah.

Substitute? He's saying you could... If you're...

[Speaker 2]
Yeah.

[Speaker 1]
Oh, that's another way to say... Recitation. It's another way to say...

It's related probably to... Well, now they say... Ah.

Recite the recitation. Recite, recite, yeah. Yeah, recite, recite.

Okay. I'm not saying I'll remember either. Cool.

Great job, guys. Thank you. Hey, two sexy lips.

Well, I gave you...

[Speaker 2]
There was...

[Speaker 1]
He just wanted an excuse to show us this thing. That's how it feels. You can have...

I don't have them here. I could find one. No, you put them in.

No, just kidding. Okay, here we go.

[Speaker 2]
Back to reality.

[Speaker 1]
The sphere of activity of Nick.

[Speaker 2]
Y'all don't want to know.

[Speaker 1]
Okay, we read it, but let's read it again just to get in the mood. What's it mean?

[Speaker 2]
Anything...

[Speaker 1]
Anything which occurs in dependence... However could there be a beginning and an end? Yeah, how could it have a beginning and an end?

Very good, very good, Mr. Nick. Now you must read this sentence until you make a mistake. Tendrel Mawalani.

Hustle him. Ba. OK.

Yeah. We were showing that their position had problems. And now we say, if you take our, you know, for us, dependent origination professors, those of us who profess, proclaim dependent origination, we don't have your problems, OK?

We don't have your problems of there being a beginning to samsara and an end to samsara, OK? Why? Because we say, mokpas are duchas, Siddhartha.

He went down to take his test. Oh, he's a trainer.

[Speaker 2]
He's a running or something. He went to a different thing.

[Speaker 1]
We say, our functioning beings are things that exist in time.

[Speaker 2]
Yeah.

[Speaker 1]
And here you might say, Baba, we just say things depend on other things. That's what we say, OK? So according to us, according to us, and now the boldest, the root text, anything which occurs in dependence, that doesn't kye rang shing hi.

It doesn't arise. Yeah, it doesn't start self-existently. And therefore, how could it ever have a ngun?

And then this is in the positive. Yeah, an earlier meaning of beginning. And how could it have an ending?

Back end and a front end, OK? Kye rang kye rang mi gusna for $50. But it has to be precise.

You need to ask yourself, however, could you accept something like that?

[Speaker 2]
No. Either one. $50.

[Speaker 1]
Absolutely. $50.

[Speaker 2]
Got it?

[Speaker 1]
Yeah. Yeah, the kye rang means either one. Meaning what?

All of them. I mean, in the self-existent beginning, and the end, you can't be accepted either one.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
We, and then I'm giving you $20, OK? Because it says, we don't need to accept either one. Technically, it says that.

Us, dependent origination mawas, don't have to accept either one.

[Speaker 2]
Cool. That's one of the most understandable sentences in this whole book.

[Speaker 1]
Yeah, and something weird happens. It's getting understandable.

[Speaker 2]
Uh-oh.

[Speaker 1]
I think Tsongkhapa told him, look, just do it. Yeah, because in a few pages, he actually breaks into common format, where here's the reality, here's the definition, and here's the, you know. He just loses the whole insanity thing.

You know. Something's going to happen for him, a ghostwriter? It's like they legalized marijuana suddenly or something.

You know, I don't know what happened.

[Speaker 2]
Or they made it easier. OK. Maybe.

Yeah. Yeah, yeah.

[Speaker 1]
Something happened. OK, here's part two, which is, part two, I went and got it for you, which is, what's that say? Thank you.

If things are automatic, then there are certain consequences that they would be unchanging. Nice, yeah. If things existed, if there was a nature to things, then all those things would have to be unchanging.

OK, that's part two. And here we go. We better go to the commentary.

Please read this line. ,DE NI DE KHO NA LTAR NGES PAR SKYE LANG GYUR TE, ,GZHAN THUB NA THOB MA YOD PA, ,BA ZHIG TU MA ZHIG LTAG PAR GZHANG GYUR TE, Yeah, thanks for the two does. That's been your demon for a couple of years.

Yeah, LTAG PAR GZHANG GYUR. Tell me if I can put a D in my mind, then I can do it.

[Speaker 2]
OK.

[Speaker 1]
How you do it, I don't care. ,DE NI DE KHO NA LTAR NGES PAR SKYE LANG GYUR TE, Now on this point about beginnings and ends, you have to take it, you must agree, you must certainly agree only to what we say about it. DE KHO NA LTAR means you must follow exactly what we just said, that it's RANG BZHIN GYIS MED PAR.

You got to follow our party line because otherwise, GZHAN THUB NA, GZHAN THUB NA is an old form of GZHAN THUB. Otherwise, you can only get THOB MA's. Beginnings.

Beginnings, yeah, BA ZHIG TU. You got to end up with beginnings all the time. MA ZHIG.

Nothing else. MA ZHIG means not only that. MA ZHIG means not only that.

Things are also going to have to be DAG PA. So not only are you going to have to have all these beginnings, this, this, but you're also saying everything is unchanging. Like even very changing things.

If there was a nature, in this case, you do want to use a nature or you want to use some nature? You mean, all he really said was otherwise. Yeah, he didn't say nature, he just said otherwise.

Yeah, you have to agree to what we just said, which is that things don't have their own nature or don't exist through their own nature. Or the best way to say it is don't exist through for $50. Yeah, well, I like to say a nature of its own.

So I'm not giving you the money. Yeah, meaning I don't believe it. He has some reason why we can't go to the restaurant tonight, but when you say some, it means I don't agree, okay?

So that's a better adjective to use, because it doesn't exist. Okay, go ahead. Tithar, Kelte, Njotirangi, Kali, Kri, Kepa, Kri, Gyutsen, Chittar, Chine, Laryang, Dukdo, Par, Ngyorwa, Tak, Par, Tel, Ramshen, Shendu, Ngyorwa, Nisipe, Chi.

Yeah, Tithar, I'll tell you why. Kelte, sorry, if in the past a thing grew, ooh, skes, okay, so if in the past a thing grew, which is all the root text is, and he adds through some nature of its own, okay, then for what reason later on would it stop?

[Speaker 2]
Uh-huh.

[Speaker 1]
Got it? Then why would it stop later on? If earlier on it started self-existently, then can you give me a reason why later on, Chine, it wouldn't again stop?

Okay, in which case, sorry?

[Speaker 2]
Would again stop.

[Speaker 1]
Yeah, in which case, it would have to be Takpa, okay? Okay, if it couldn't stop, it would have to be Takpa. If things started self-existently, they couldn't ever stop.

So we would use permanent, not unchanging, to translate Takpa in this case, probably, right? Uh, I don't know, I don't know. No, well, wait till you hear the next phrase.

They would have to be Takpa, because what they are could never modify. Their nature could never modify. It would be impossible.

So that kind of supports changing, yeah. They couldn't ever be modified. They would never go through these changes.

I feel like I'm hypnotized. Every time I think you're going somewhere. I feel like I'm going out of my mind.

You got me running. This song is called Changes, okay? I'm not, I'm not just playing music, okay?

We played it once, right? You don't know it, and you will never like it. What am I supposed to do, this thing you wrote called Do The Changes?

That's Jimi Hendrix, by the way. Okay, you got it, you'll never forget it. Okay, now, Sumba.

Third, not Sumba, hey, go in the head, door, temba. Door, temba. Door, um.

Door, temba. Temba, um. Whoa, whoa, whoa, whoa, wait.

Excuse me. When it's a nasal, and there's something. Good.

Turn. Okay, part three is here, I got it for you. Rangshin me pe pe.

I will give you a rangshin me pe pe. I'll give you an example of something with no nature. Good, I'm going to tell you, since you guys can't understand this word, no nature, I'll give you a real example.

I'll give you a real example, okay? In three parts, okay? Number one, I will make a brief presentation using the example, and then I'm going to explain the example to you.

And. Well, yeah, we have to see what's the difference. I'm going to share the actual explanation and the point.

How's that? Third is the point, okay? Now, I made this little note here.

He repeats a verse he gave before, and then he says, shesinto. I already explained that. And this verse, in my mind, doesn't have a lot to do with the metaphor he's going to use.

So I don't understand why this piece is here. It doesn't make any sense, okay? This is the one that says, if things are dependent and originating, why would they have a front end and a back end?

Because they can't grow by nature. I don't see why this should be here. And I struggled with it, and then I just left it out in my mind, and the whole thing is beautiful.

So I think you should go check some carvings, you know? Because it is not Dumbo. It is not the brief presentation of the metaphor.

That comes in the next verse, okay? So why he put it there, I don't know, okay? And then he repeats something from before, and then he says, I already talked about that, and then he goes on to the metaphor.

So it's just really weird. And I struggled with it, and then I realized it didn't make any sense, you know? So actually, we're expecting, here, pe go ne dor tenpa, we're expecting a brief presentation of the metaphor.

Then we're expecting an explanation of the metaphor. And then there are, this is the pe den, by the way. Then we're expecting the meaning that the metaphor represents, okay?

But, so why does it say, I don't know? We could put it in, and we could say, I already explained that. But I'm hoping we'll find a manuscript that doesn't have it.

[Speaker 2]
Okay?

[Speaker 1]
Yeah, it's uncomfortable for me. Okay, all right, go ahead. Mm-hmm.

Translate it, you can do it. Go slow, don't rush. Okay, okay.

Earlier and later, so this, either earlier and later, or beginning and end. Later, earlier and later ends, chowa. Uh-huh, are connected.

[Speaker 2]
No.

[Speaker 1]
Oh, are not connected. Yeah, yeah, the universe is devoid of front ends and back ends. Of earlier, of beginnings and endings.

That's all he says. The world is devoid of beginnings and endings, sansara, right? Okay, so it's like of either edge, right?

And, chowa, nang, as gimas. Oh, they appear as illusions? Illusions, yeah.

Living beings just appear as illusions, okay? That's all. Okay, in a world where there's no beginnings and endings, people, as well, are just an illusion, okay?

Got it? He's jumping from no beginning and no ending to why people should be illusions, okay? And he's gonna use a pe, a metaphor, yeah.

[Speaker 2]
The just is modifying illusion, or?

[Speaker 1]
People just appear as illusions. The what, say again?

[Speaker 2]
The just, that's modifying illusion, right?

[Speaker 1]
Where's just?

[Speaker 2]
They appear as shing, shing.

[Speaker 1]
Oh, as though they were, no, in the same way that illusions do. This just means that, yeah, in the same way that magic tricks do. Magic horses, or whatever.

Okay, here we go, rang shing kyi. Rang shing kyi, mat yin pe, nun dang chi me, ta thang drel, drel wa ke chik kyang mi, drel pa drel we, drel wa ten ching drel pa, jung wa di ta, gyur ma shing du, rang shing me, shing du rang shing thang, chik pa nang, shing lu wa chik pe, dak ni chen no. Yeah, I'm sorry, there's no way to cut it, okay?

It's just one long sentence, okay? Okay, because things rang shing kyi, ma kye, yeah, because things don't start to their own nature, they are devoid of a nun kyi ta and a ching me ta. Good.

And they don't drel pa even for a ke chik. They don't go into that category even for a kye chik. Drel pa.

They don't sit still. This means to stay. This is to stay, yeah, to stay.

Drel ne means your residence. So this is to stay. They don't sit still, even for an instant.

They keep going. Then he's making a pun here, and if you can catch it in the English, good luck. They keep going without a moment's pause.

So all goers are, you know, he's trying to be cute by having a droa near Nagarjuna's droa, but they're not the same one. Okay, this is a noun, this is a verb. Okay, therefore, all goings, all these goings, which are ten ching drel wa chung wa.

[Speaker 2]
Which exist in dependence.

[Speaker 1]
Yeah, they are like yimas. They're like illusions. Because they have rang shin mik.

And this second shin, he's being cute. You see, droa, droa, shin, shin. He's showing off his compositional skills.

This shindu is the present participalizer, even as they have no nature. And the implication is at the same time, okay? When you say shin, like even as he's talking about peace, his assistant is preparing some weapons, or something like that, that shin, you know, even as we talk about things having no nature, they appear as droa rang shin dang cheng.

As if they did have a nature, and therefore, they are lua chepas. This lua means to deceive, deceive. They are deceivers, okay?

Dang ni chen just means they are entities which deceive us. So dang ni chen here, when we had dang ni just before as a combination of two things, here it just means they are entities which deceive us. Okay, and that's one long sentence.

Since things don't start to any nature of their own, they are devoid of having a front end and a back end, and they never pause, even for a moment. Thus, living beings who occur in dependence, they are like an illusion in that even while they have no self-nature, they appear as though they did have self-nature, and therefore, they are entities which deceive us, okay? Okay, all right, go.

GYUL MA BYAS PA'I GYUL MED THAG LAM SOGS LA NGON MA NGON THAG DANG PHYIS MED THAG STOG PA NYID RIG LA BZHIN THUG DI LA YANG NYID RIG SOGS This is hard, so I'm just going to help you with it, okay? This GYUL MA BYAS PA'I means people who know, okay? People who know it's an illusion?

Yeah, the magician. Just the magician, right? So people who, that's difficult, the use of these words.

The people who know about that it's an illusion, they look at these GYUL MED THAGS and LANGS and elephants, okay? And they understand that it would be incorrect, or illogical, to see any beginning or end to them, any front end or back end to them. They see that it would be illogical.

And I wanted to say THOG without the S and then I realized it's okay, okay? They see that it would be wrong to rightly perceive, okay? They understand that it would be illogical to rightly perceive that they had a front end and a back end.

And in this case as well, would it be wrong? What's this case?

[Speaker 2]
A beginning.

[Speaker 1]
Samsara. It's just, we're still on samsara. Just as we understand that if a, just as a magician would understand that the horse he created had no birth or death, here also, things have no beginning and end, okay?

[Speaker 2]
The moment he's talking about GYUR LAMS, he's talking about GYUR LAMS in reference to samsara also.

[Speaker 1]
Yeah, yeah. Now we get the real example, the real. Louis Schaeffer, here's the real explanation of the metaphor, okay?

And again, that supports that this little piece here has no function, okay? It's something weird. Well, the problem is, somebody added, I talked about this already.

If it were just a loose verse, so somehow he wants to tie that into the brief presentation of the metaphor. But I don't know, maybe he just wants to repeat it. You know, things don't have any beginning and end, okay?

Okay, here we go. Okay, here we get the real metaphor, which is kind of a sexy place to end the term for Nick because it's understandable and it's cute. And it's not hard philosophy.

It's about dream ladies. Okay, here we go. Which is something that men can relate to.

GANG TSE KHYUNG MA BYUNG ZHANG GANG TSE GCIG PAR YIN GYUR RNAM THUB KHYUNG MA SHES PA THER MI MO KHYUNG MA MI SHES YONG SU ZAD The third line is the most important. Can you read it in light of what we said about the last line? Good, good.

The one who realizes that it's an illusion, good. He's not fooled. He's not fooled.

He's not an idiot, okay? He doesn't say, oh look, it started, gyum. He doesn't say, oh look, it stopped, okay?

Okay? But how about those other dudes, line four? Yeah, they're Yong Su Zad.

They're super fooled, I guess. Not only that, I mean, don't forget this is an illusory sexy lady.

[Speaker 2]
They have nothing but desire for it.

[Speaker 1]
Yeah, so here's strong desire. And what's gyum ma mi shes?

[Speaker 2]
Those who don't understand.

[Speaker 1]
Good, perfect, perfect, yeah, yeah. So he makes a comment. He jumps right into this verse.

He says, go ahead, read. Kangpa. Oh, kangpa thangpo sum nal jorpa khe pay pay jipa deo Let Nick work it out.

Okay. Take your time. The first kangpa thangpo Kangpa means line.

[Speaker 2]
The first three lines of the verse.

[Speaker 1]
Good, yeah. Are talking about those wise yogis. Good, good.

Wise yogis, master yogis. And the fourth line, we're talking about jipas. Yeah, correct.

Yeah, two-year-olds.

[Speaker 2]
Two-year-olds.

[Speaker 1]
Okay, the first three lines are talking about he doesn't get fooled. And then the fourth line's talking about those two-year-olds who get fooled by the illusion. The two-year-olds are trying to touch the baby in the mirror.

Cool. Okay, go ahead. Mm-hmm.

This is a nachung, okay? So I promised you two today, right?

[Speaker 2]
Yeah, yeah.

[Speaker 1]
What was the other one? Natsu. Yeah, natsu meaning Life.

Yeah, life force. Yeah, life force. And now we got nachung.

[Speaker 2]
Okay. Okay.

[Speaker 1]
This is the first one in this text so far, right?

[Speaker 2]
Yeah.

[Speaker 1]
Nachung tu shen na. Good. Tu kang gi tse na chung di tak chung shen kye par kyor.

Kyor, okay. What's demo? Sakharo.

Demo means, somebody watching a show. What's that called?

[Speaker 2]
Spectator?

[Speaker 1]
Yeah, spectator, yeah. You can see the word to see, to view in there. So, yeah, spectators who are not in the know, okay?

De mi kye pe rang shin chen tat. Those who think, I would read it as those who still think things have their own nature, okay? So, spectators who are not in the know and still think things have their own nature.

Yeah, yeah. They, shen, here's a verb. Oh, they're attached?

Yeah, they have this attachment to the idea that a gyu me nachung, and nachung means a fair maiden. Ah, nice. A young maiden.

And you have to read it as nachung, okay? It's a little bit like, chung ma, which is the wife word, the little one. My little one.

So, nachung, and it's, I'm sorry, it's, what do you call? Diminutive, pejorative? It's pejorative, yeah, gyu me nachung.

So, now they're not talking about horses and elephants. They're talking about the magician makes a beautiful maiden who is illusory. She's not real.

She's just an illusion. But, they shen that she has sha and tat.

[Speaker 2]
You mean to?

[Speaker 1]
Blood, yeah.

[Speaker 2]
She's flesh and blood?

[Speaker 1]
She's a flesh and blood woman, okay? Te tat la, they have this shen, belief, that she's a maiden, of her as a maiden, nachung du, as a maiden who's made of flesh and blood, okay? And then, at that point, gyu kang gyu tse na, because they believe that, then they would have to say that she came and went.

Okay, te tat chung shing kye pa gyur. Sorry, they would have to say that she occurred, which means that she started. So, they didn't get to the end yet, okay?

Believing that she is flesh and blood, they would have to say she was born at some point, which means if you misunderstand sansara, you would have to say it started at some point, okay? She's a metaphor for sansara, okay? Okay, go ahead.

kang gyu tse na pa chik ching chi wa gyur ne I'm gonna, let me jump this down for you. Okay, here we go. Ah, kang gyu tse na pa chik ching chi wa gyur nyam tsu nampar shenpa dey shin tu gyur me rang shin chye pa gyur bu tat gyur ma dey I'm gonna, can I cut it here?

I'll make it easier for you. And then, since they believe that she was born, they would also have to believe that in time, she will die, okay? They would have to believe that.

But, now let's take these other guys who shepa that it's a rang shin of a gyur ma. Yeah, so here are these other gyur bus, these guys, who see, understand that it's of a nature of illusion. When they look at the gyur ma cup there, they are mimo.

[Speaker 2]
And they're afraid of that darkness.

[Speaker 1]
They are not, they're not fooled the way these, that way, the way the other guys are. And they don't abhi shen her.

[Speaker 2]
Okay, yeah.

[Speaker 1]
They don't have the super hots for her, super hots for her, okay? They don't have it, okay? And it's only the, it's only the demo waz, okay?

It's only misspelled, okay? It's only the spectators who don't understand that it is of the nature of an illusion who abhi se her, who want to run after her, okay? And shenpa, he's glossing yong su se, as this is in a positive sense.

They're the ones who are chasing her. And according to Buddhism, everyone's doing this. Anyone who chases a woman is chasing an illusion, okay?

We knew that, but we just didn't see it written down.

[Speaker 2]
Okay.

[Speaker 1]
Yeah, right, because it's like a lower school thing. Yeah, this is their popular thing, right?

[Speaker 2]
Except he was a horse and an elephant. This is much, this is much stronger.

[Speaker 1]
Yeah, and this is actually more common. The illusory lady is more common. It's just that we haven't met her before.

[Speaker 2]
We have like a tension here, like a discomfort going on about the way that he's denying the beginnings and endings because we still want him to say that he can end samsara.

[Speaker 1]
Right, exactly. Yeah, we want to say an end to samsara, but it has a different meaning period.

[Speaker 2]
Right, yeah. It's a little bit time-consuming.

[Speaker 1]
Mm.

[Speaker 2]
Yeah.

[Speaker 1]
Well, this one's a longer break. We could take a couple minutes and three days at home. Yeah, let's do at least the verse.

So we're on the- I mean, we're on the Lamrimachina. Say again? She's on the Lamrimachina.

Oh, good. I forgot. See, I tend to forget things that are older than 20 years.

We've reached the dönshepa, which is peddönshepa. He should have said peddönshepa. Yeah, what's the example?

What's the metaphor for? Okay, what's the metaphor for? Okay, here's the metaphor for.

Gnopo mikyutipa tawa yong su le min gyur.

[Speaker 2]
Nice. Wow, and that confirms that it's Baha'u'llah, doesn't it?

[Speaker 1]
Yeah, I guess it does. But sipa is a lot more relevant here, because we're talking about samsara. You see, the 10 years is actually preferable to whatever translation Gyeltsu Je is using.

[Speaker 2]
Right, yeah.

[Speaker 1]
Okay, and it'd be interesting. This is a very graduate student thing to examine the differences between the translation he's using and the current 10-year translation. So if we see that life is like a mikyu, that's a mirage, okay, in the desert.

Loi towa gyur nani, those who see it with their mind, which may imply direct perception of emptiness, okay? I'm just setting you up. Okay, and in fact, it is.

See here, ngun sum du tong, in the nyam shak, okay? So he also wants to read it that way. Loi towa gyur nani, and the tip off is the tong, for tong lam, okay?

When they see it, they are not le, infected. They are not infected by the view that this has a beginning or an end, okay? Those who have been in a direct experience are not infected by the idea that it has a beginning or an end, self-existently, okay?

So there's a grammar question. So when you add the or, like the om, to a word that already has an ow suffix, do you put just two ows? The books, I've never seen them.

When you need meter, you split it off, okay? And you don't make it a diphthong. You don't say, ngun gyi tham chim, tham chim tar.

You say, ngun gyi tham chim me tar. That's all, it's illegal. It's a legal way to make your meter, okay?

Good question. Now, let's do the, we're out of time, or we have? Let's do, let's just do, let's do this one, and then I'm going to gloss the next one for you.

We have a long break here, too. We have a longer break. It'd be nice to get through the second paragraph here, okay?

So I'm going to read this one to you without Nick reading, but Nick, read this first one. CHE DAM PO'I ME LUG THOB PA'I LO THAM CHE PHYI ME PHEN YON DEN DOG DEN DOG. DEN DOG.

CHE DAM PO means the first half of this verse, which means the first two lines, are describing the ME LUG THOB PA'I LO. The realization in the mind. Of the way things are, okay?

Meaning the direct perception of emptiness. And then the second two lines are describing the opinion of that experience. Cool?

Now, I'm going to read the next one, okay? Just so we can, because it's cute. NYON GYUR SPANG NGOS PO'I DUS CHE MA LUS PA Now, there's yogi guys who in their deep direct perception of emptiness, okay, NYAMSHAK, in that state of mind, see that all produced things, which is how I want to read NGOS PO, which the Tengyur reads as SRED PA, okay?

When they see that all those things are like an illusion, or like a mirage, okay? And then he calls it SOSO RANG RIG PA'I YOD ZHIG, which means the wisdom which sees things individually, okay? And it can mean kind of a RANG RIG, okay?

But this is an idiom, it's an old idiom for the direct perception of emptiness, okay? The wisdom which intuits things, okay? Something like that, okay?

It's unusual. It sees directly that things are like an illusion, okay? NGON TZE DU MTHONG BA RGYUR PA, and therefore, I would like to read LAS here, okay?

I would like to read LAS here, and it's missing, and it's missing, okay? So I'm just suggesting, or maybe his version said MIN, okay? But what it says is, when they see it directly, their minds are not polluted and not under the grasp of these viewpoints of THAG CHE, misspelled here, that things could go on forever, or things were never there, okay?

Those two extremes. They don't have this view that things could have a beginning end or a final end, which is to say that things could last forever or not be there at all. Last forever without changing, or not be there at all.

So now he's equating the two extremes to seeing things as having a beginning and seeing things as having an end, which he just said implied THAG PA, okay? So this can't be prathak, okay? And their minds, you don't say ripened by, they are not ripened by these two wrong views.

He should have used the verb polluted, which is here, and he didn't gloss otherwise. You see what I mean? Okay, got it?

This had to have been LAS, okay? And then he glosses LAS for you, meaning under the power of, held by that viewpoint, okay? Got it?

Yeah. Now, if you really want to get indigestion, let's finish this section, and I'll go over with you, okay? NYAM BZHAG GI THOG CHAG DE NYID RGYUD MA LTA BUR THON PA YIN GYI NYAM BZHAG GI NGUR RGYUD MA LTA BUR THON PA NI MA YIN DO What we're saying here is that the thing that the direct perception sees is itself similar to an illusion.

But we are not saying that that state of mind can understand that there's an illusion. Yeah, it's a very cool comment. I'll say it again.

What we're saying is that what the direct perception of seeing, direct perception of emptiness sees, is itself similar to an illusion. But we are not saying that that state of mind could detect an illusion. Could detect that something is an illusion, because that's a decision.

Yeah. No, what it sees is like an illusion, but it doesn't see that it is an illusion, because it can't, because it's a direct perception of emptiness. It cannot make decisions.

It cannot make statements. It cannot say, oh, this looks real, but it's fake. Okay?

It's a very cool distinction. Got it? What he's looking at is an illusion, but he doesn't think that during that time.

Okay. All right.

[Speaker 2]
The fact that things are no other than an illusion is appearing as an illusion?

[Speaker 1]
Well, you guys do that on the big round. Last sentence. NYANG RANG LAS BRTAG PA YIN PA LTAR PO'I KHO BA NI THA GNAD PA'I LO YIN GYI Because the understanding, now here he nails it down.

Here he nails it down. Because the understanding that nirvana is similar to an illusion is a nominal state of mind. Cannot be going on in the direct perception of emptiness.

So now he tied it up, because he brought the whole argument back to nirvana, which is where the discussion of satsara having an end or not came from. And this is so sweet. He brings it all back to nirvana.

And I'll say it again. The understanding, kho, that nirvana is like an illusion is a nominal state of mind, and it's not the direct perception of emptiness. It's not the nyamsak.

Or it's not nyamsakish. Nyamsakpa. Got it?

It's very cool. It's very cool. By the way, next we're on to a section that goes all the way back to the beginning of the book.

So now we're on a whole new major section of the whole book, which is a good place to start next term. Okay. We're going to go back to the idea of the two states.

So he's finished with a third of his book, and he wants to go on to another completely different section. That's a good place to start. That's exactly what he prophesied.

Yeah, well, that's the only one that was in fact. What's the date? The 19th.

End of. Okay, good. Yeah.

Thank you. Satsang with Mooji Shmoogy-doogy. Thank you.

Yay! A whole page we understood! Yay!