Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 53

[Speaker 2]
Today, I'm going to give you a brief introduction to the Dhamma and how to use it in your daily life. SANGYE CHUDAM SOKHI CHOKNAM LA CHANG CHUBAR DU DAKNI KHYAP SUKHI DAKI CHUN YEN GYI PASANAM GYI DROLA PHEN CHIR SANGYE DROP PAR SHOK SANGYE CHUDAM SOKHI CHOKNAM LA CHANG CHUBAR DU DAKNI KHYAP SUKHI DAKI CHUN YEN GYI PASANAM GYI DROLA PHEN CHIR SANGYE DROP PAR SHOK A couple of announcements real quick.

[Speaker 1]
Please remember, for our glorious and generous sponsor, seven days, I'll send everybody a reminder email with the exact date, seven days after the term, we have to prepare a real app, three real apps based on what we covered this term in our text. Okay, that's what he requests. So, please have it done no later than seven days from today.

Is it necessarily for kids? No. No, no, no, no, it's not necessarily for kids.

He uses it for everybody, and he tailors it to kids if he wants it for kids. And so, it has to have a beautiful photo, and please use the template that we've been using, which is a very simple Word document with no fancy formatting, because that's how he wants it. And if it's not that way, we'll just change it that way, because he'll just send it back to me to change it to that.

So, just like that. Oh, and three people aren't here, so I'll remind them.

[Speaker 2]
Yeah, yeah, only if you have a book. But if you want to make real apps, you're welcome to.

[Speaker 1]
You guys can discuss amongst yourselves. I don't want to know anything about it. You just send it to me.

And then, the other thing is that we're going to keep going with the pure gold stuff, so all the primary translators who are involved in this, please be ready to send me two more terms worth of homeworks and quizzes and video answer keys, and I'll give you a deadline. It'll be a little beyond the seven days, but it's not going to be that much further. So, we have work to do.

It's not crazy. I mean, it's totally doable. Unless you're having a kid at the same time.

[Speaker 2]
Oh, there's that. Terms two and three?

[Speaker 1]
Yeah, I'll detail it in the e-mail, but, yes, terms two and three. All right, Dan, let's go. Thank you.

60% on reasoning. Fill in the blanks. What the world takes as being real, the middle way takes as…

Oh, I like this one. Yeah, good. Takes as what?

Deceptive reality. What the middle way takes as deceptive reality, the world takes as… Oh, yeah, good job.

Yeah, that's all for that one. What's this mean in English? Don't let context confuse you.

[Speaker 2]
No, no, you're right.

[Speaker 1]
Yeah, it's a fire wheel. Just wanted to see if you'd remember. Actually, I accidentally left it on there because I just copied the slides from last week.

I thought it would be cool because nobody knew it last time. If we accept something as deceptive reality, must we believe it's real?

[Speaker 2]
No.

[Speaker 1]
According to the other guy. Yeah, well, I mean, according to Gail Subjay. Obviously not.

Oops.

[Speaker 2]
Got it. Everybody except Ben.

[Speaker 1]
What metaphor did Gail Subjay use to discuss this question? Anybody who didn't see the answer. Nope.

Good guess, though. Did you see it already? Scratch on the eye.

Yeah, good. What was it?

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
Scratch on the eye and the hair on the back. Tibetan for cataract? Close.

[Speaker 2]
Robbery.

[Speaker 1]
Yeah, yeah. We might want to change it to scratch on the eye. You know, I have to check.

What's this mean? By the way, never put a shea after a cough. Oh, yeah, that's right.

And never put it sick after a cough. Not embarrassing. Not a big deal.

It just is inelegant. Yeah, yeah, yeah. It's like jumping.

I know. Over the New York swagger. Yeah.

[Speaker 2]
This is, like, context guides you. It's a special hair.

[Speaker 1]
Oh, I don't know. No, no, no. It's like a piece of hair.

Yeah, it has done something. It has.

[Speaker 2]
Oh, socked.

[Speaker 1]
Yeah.

[Speaker 2]
And then it fell.

[Speaker 1]
Yeah. Fallen hair.

[Speaker 2]
Fallen hair.

[Speaker 1]
And it's a very big word in Tantra. Yeah. When the substance in the central channel drips down.

It's called sock. And it feeds the inner fire.

[Speaker 2]
And it's related to impurity, like sock chase, sock mate.

[Speaker 1]
Probably related. Somebody just came to the yoga studio yesterday offering tummo massages or something. What?

She was like, yeah, she was like, I do tummo. I was like, you do tummo? I was like, how much you charge?

I was like, how much sock you want?

[Speaker 2]
Shamanic kamanic.

[Speaker 1]
No. That's the name of our smoothie, dude. No, it's not.

Did you trademark that name of your smoothie? I think we're going to name one the rainbow body, though.

[Speaker 2]
That's OK.

[Speaker 1]
I already came up with that. It's a good smoothie. People have been discouraging me from using rainbow and stuff, because they say it's too connected to the LGBT community.

I don't know. We almost called it Rainbow Cafe, and they said, no, no, you can do that. Because that's all.

[Speaker 2]
Yeah. I don't know. I like rainbows.

[Speaker 1]
What's the Tibetan for shamanic kamanic?

[Speaker 2]
That's the next question. That's a challenge. Stop giving it away.

Sorry.

[Speaker 1]
Thank you so much.

[Speaker 2]
One more. Thank you. I need some of your regular smoothie.

[Speaker 1]
Who does Yosef J. praise as people who can detect the lies? What does he say?

White House correspondents. Do you remember it? You look like you have a knowing look on your face.

[Speaker 2]
He always gets my question.

[Speaker 1]
What was the question?

[Speaker 2]
I believe there's two people, like people who are like arias, and also people who are highly advanced in the path of preparation. Good graving, you guys are.

[Speaker 1]
Both arias and regular people who are hip to the divisions. Oh, yeah. Nice, Tim.

At least one person is listening.

[Speaker 2]
Yeah.

[Speaker 1]
He likes this text. He could probably help me translate it.

[Speaker 2]
Maybe next week. What's this one mean?

[Speaker 1]
Eyes. Whoops. Hey, there you go.

I meant to do that the other way around. Cool, that's it. Check, but I think it often has a B prefix.

It does. But I think sometimes it doesn't.

[Speaker 2]
It did in the book, I looked.

[Speaker 1]
That's fine. Okay, very good. You take the flame.

Yeah, just crash this flame together.

[Speaker 2]
It's a Blue Angels thing. You've seen John Pauling give his talks for the radio. Well, he's a captain.

[Speaker 1]
Okay, let's go, let's go. Read, read, read. Who's got the flame?

Adam? Try to criticize him. ______________ Yeah, you guys are getting good.

I don't know what we're going to do. We'll have to do, what's that language on the birch bark? We'll have to go to Gilgit.

I'll take you to Gilgit. Okay, now he quotes, this is a verse, this is two lines of verse. I did not indent it because I thought it would be distracting for the argument.

Okay, so if the argument, if they kind of run over the line in a, as a piece of an argument, I wouldn't break it into a verse and treat it separately. I just say, you know, they say blah blah, you know, because he's not pausing. He's going on.

So it's an, it's a call. It's a judgment call. If it had been four lines, I would have put it in a clump, but he's kind of just running through.

He's kind of using it as part of his sentence. Okay. Is it the whole verse?

No, it's just two lines. Okay. Yeah, I'm just saying if I did this, you know, and by the way, he didn't do it because he didn't put a comma there.

You know, it just gets, well, I'm just saying I, my current usage, and I'm open to changing it, is he didn't put a comma here, right here where the cursor is, which means he doesn't want to treat it as lines of verse. So, and in fact it was difficult to figure out it was lines of verse, unless you know it. Yes, anyway, it's a judgment call, but I'm just saying there's a reason why I do it.

Okay, so he quotes this line.

[Speaker 2]
Mookun.

[Speaker 1]
Here, Sarvabhama, all things. It's not a functioning thing. It's just everything.

You could have said chokun. Okay, all things. They see yandak dzimba.

Yeah, pure lie. Now whether that's pure lies or pure and lies, we don't know. We don't know yet.

It's actually somebody else. No, no, yeah, no, maybe that makes a difference to you. Yeah, he's quoting somebody else.

We had jinye, denye, jinye, denye, over and over again, however many, that many. So here it's just however many things there are. All the stuff you can find, literally, which means all the stuff there is.

In English we say there is, right? In Tibetan they say all the stuff you can find. They hold it to have two natures.

They hold it to have two natures. So, you know, seeing that all things are either pure or lie, they divide all existing things into two natures. They consider all the things there could be to have two natures.

It's something like that. Okay, and let's finish what he's going to say about those lines, and then we'll go look at the lines where they come from. Okay, shepay shun, yeah, those scriptures, scriptural lines, he says, dunmatopa, now listen, now something important here, and it's gonna be a brain twister, which is Geltsubje's definition.

He does not say serna after this sentence. So now how do we read the Kachik? We, I'll give you a clue, we read it as gashik.

Yeah, some people, blah blah, okay, it's not a Kachik. It's not some people say. Okay, it's not, it's not introducing a wrong statement.

It's the first, it's the subject of a correct statement. Some people have this idea. Okay, so if you don't see a serna or a shena at the end, he's just reporting some people's belief.

Okay, got it? It's not the other guy talking. It's us talking about the other guy.

Some people say, you know, okay, got it? So you're not gonna see a serna sometimes. It's not a statement by another guy followed by a refutation by us.

Yeah, so some people don't get these two lines. Okay, there's guys around, he's probably looking at somebody in the audience, there's people around who don't get these two lines, and they think that chi nang gi lupa, very famous expression, all the stuff inside of you, all the stuff outside of you, all things, okay, whether it's inside of you or outside of you, they say that bhagavata seek it as dundam denpa. Yeah, they see it as real, real, remember we're gonna experiment in this section with translating ultimate as real, really real, or something like that.

Yeah, because it's being oppositioned to dzumba. Okay, throughout this section, I suggest you might explore whether it's clearer to say real instead of ultimate, okay, or really real or something like that, okay, dundam denpa sikpe. There should have been a pause here.

You might want to check for a possible, okay, just possible, I'm not demanding, okay, a comma here. Yeah, I'll give you a version dated today. So they see it as dundam denpa, and the chivas see it as tripa.

It's self-existent, yeah. A figment is perfect, a figment is perfect. They see it as a figment.

Now, I wrote it here because it's an unusual expression, which I knew, but I had to refresh myself. Say wang dzemba. It means whose opinion takes precedence.

It means take precedence, okay, wang dzemba. Tsen means strict, okay, it's used for ancient kings usually. Okay, so wang dzemba means if you have an Arya who claims one thing and you have a non-Arya who claims a different thing, go with the Arya.

That's wang dzemba. Okay, that's an idiom, okay. So, excuse me?

de nyi gyi nang ne, pakpa wang dzemba. Of those two, go with the Arya. He takes, he or she takes precedence, okay.

Literally, stricter power, okay, but don't read it that way. De nyi, and he could have said de nyi gyi nang ne, okay. Yeah, it would have been more clear, but this is Gyaltsabje style, but I'm getting used to it.

By the time we end, I'll figure it out. De da nyi, nyi u-mey dzem dam dempa-wa shi ma-wa te nyi Those kachigs, whose ma-wa, who claim that this is real reality, according to the Middle Way, they are me-pa pakpas. They're putting down Aryas, okay.

Those people who say that this quotation is saying that Aryas see all the stuff in the world real, in a real way, and kids, two-year-olds, see it in a way which is a figment of their imagination or elaboration, okay. So, I'll say it again, and it's a subtle point, you got to stay with me. Do Aryas, what he's saying is, Aryas look at this table, and they see ultimate reality, and non-Aryas look at this table, and they see a lower reality.

They see a fake reality, and that's what, that's what real reality and fake reality refers to. I'll say it again. Some people say that the difference between real reality and fake reality, it's not in the objects, okay.

This whole table, if an Arya sat here and looked at everything on this table, they would be seeing ultimate reality, real reality. And if a two-year, if a non-Arya came to the same table and looked at the same table, they would see it, all those same objects as deceptive reality. So, an Arya doesn't have to go into deep meditation, they don't have to go to tonglam, they don't see, they don't see real reality with their eyes closed.

They can see it, right? Anything an Arya sees, chi, now this is important because it's going to be repeated, chi nangi nupo. You know, it means like stuck here and your thoughts, and you know, when an Arya looks at it, not in deep meditation, what they see is ultimate, it's real reality.

And if a non-Arya looks at the same computers and tables and cups, they will see deceptive reality because of this quotation.

[Speaker 2]
What does a Shiva think is wrong with what they're seeing, according to this person?

[Speaker 1]
The Shiva here, they are somehow, chirpa, they are adding something, they are drondo.

[Speaker 2]
Okay, and just an Arya is here.

[Speaker 1]
They're adding stuff, they're adding reality to it that it doesn't have.

[Speaker 2]
So it's not a point that a Shiva knows they are, we're just saying that they're seeing it wrong and Aryas are seeing it right. Yeah, that's what I'm saying.

[Speaker 1]
But is it true that an Arya, when they look at this table, is seeing emptiness? Emptiness? No, no.

Yeah, yeah, yeah. Okay, that's the idea. That's it.

Okay, got it? So they say stuff that an, if Aryas and non-Aryas look at the same stuff, normal stuff, then Aryas are seeing ultimate reality, real reality. We got to keep going back to real reality, and the non-Aryas are seeing a fake reality.

Okay, got it? Okay, because of these two lines spoken by Chandrakirti. And here it is, Majjhimaka Avatara, ngo kun yang dak dzinpa tongwa yi, ngu nge ngo nyi ni dzinpa gyur.

They take all the things in the world as having two natures, because they see all things as either pure or false. That's the two people looking at the table. This guy is interpreting Chandrakirti to say, when an Arya looks at normal reality, it's just normal stuff, they see true reality.

And then when a non-Arya looks at the same stuff, they see a fake reality. And that's the difference between real reality and fake reality. Okay, good?

So you can almost define it as what a non-Arya sees is fake reality. In a normal room, that's the problem. And what an Arya sees in a normal room is ultimate reality, real reality.

Got it? Because of this quotation by Chandrakirti. He's misreading this quotation.

Now, I've had this feeling, and you might see it in the notes I made to myself as we went on recently, it started to feel like the other guy was a twisted Madhyamikam. You see what I mean? This book was written for Hinayana people, but I think in this section, he's picking on other Tibetans who thought they understood the Middle Way.

And if you ask them, are you Abhidharma people? They'd say, no, we're Middle Way people. Because they've been quoting Chandrakirti.

They've been referring to Chandrakirti. So I think he's attacking, and that was one of his schticks, that he was attacking Tibetans who didn't understand Middle Way. Because in his time, almost, well, nobody understood it.

It took Tsongkhapa to clear it up. So pre-Tsongkhapa, which is the end, sorry, which is the early years of Gyaltsabje's life, or the main years of his life, pre-Tsongkhapa, people didn't get it. And he didn't get it either until after he studied with Tsongkhapa.

Okay, got it? The ones that we kept. Where is my Abhidharma translation?

Took me 12 years. Where is it? I threw it out.

I threw it out. I have a suspicion he did the same thing. Pre-Tsongkhapa's study went on.

Okay, now, somebody quotes a sutra. Somebody takes us to a sutra. It's us of why he's wrong.

Okay, why... Yeah, exactly. So do not translate this section as a kajigma.

It's not. He's just saying gacik. I'm going to make a note for myself because I won't remember, but i.e. gacik here. Okay, got it? Some people... It's not the guy is proposing an idea.

He doesn't say serna. You will never find a serna. But there's another problem with this book is that his sernas tend to be three pages later.

Okay, okay, here we go. Okay, but this is possible and then I have to change everything. Okay, dole.

Okay, cool. This is tough. People who think that fake reality is real reality, people who say, mawa, that fake reality...

People who describe fake reality as real reality, they are having Norway law then. Yeah, that lama yesterday, his name was Lodur. But he...

It's Lodur Senggye or something. And he said, I just tell everybody my name is Senggye because they can't get the Lodur right. They go, Lodur.

You know, so Lodur... You can say it means shiram. By the way, the ES combination is more like a giku.

Shiram. You don't say shairam. If you want to talk to them really sweet, you say shiram.

Say again?

[Speaker 2]
Nam she or nam she? Oh, nam she.

[Speaker 1]
No, no, you don't say it. Maybe it's first syllable only. I don't know.

I'm not going there. Anyway, good question and I'm not going to answer it. So lo means mati means intellect.

So Lodur means intellect. So he's saying, so there's a big principle in Abhidharma Buddhist psychology that every living being has Lodur. Ants have Lodur.

Bobcats have Lodur. Bugs, you know, they have what? They have some intellect but it's normally corrupt or low level or, you know, so all living beings have that mental function.

It's one of the senggisa mangchu. It's one of the ten omnipresent mental functions. So what he's saying here is you're thinking but you're thinking wrong.

[Speaker 2]
Yeah, there's something wrong with your head.

[Speaker 1]
I appreciate you're trying to figure it out but it's a wrong figure out. It's a low-end London. But the Shepard judge, we should know.

Yeah, you should understand that people who think that fake reality is real reality. There's something wrong with their head. That statement was made in Sutra.

Everyone agrees that statement was made in Sutra. I'm going to show you where it came from Sutra. And gyalwa means to put a load on a donkey.

It's related to kelwa which means the load. Birtha in Sanskrit. Birtha Birtha means burden.

And as I said, the Sanskrit word for wife is birtha. Birtha the load, because you have to carry them as you know. So anyway, I mean in the old days.

Nowadays it's the wife carrying the guy. Okay. Paying for the guy, sometimes.

So anyway, what's it say? What's it mean? Nyepa papalangal It's a wrong idea to think that Aryas carry that burden?

You are. Now if you make that statement you just made, you cut cheek you guys. You are gyalwa on top of pakpas, these two lines.

You're piling up. Yeah, good. Say it again.

You're piling these ideas on pakpas unduly. You are unduly, you are wrongly loading this accusation on Aryas that they look at reality and interpret it as real reality. In other words, not even an Arya could sit at this table and see emptiness directly looking at cups unless they're a Buddha Arya.

Yeah, so on the path of habituation to them the table and the computers are still lying to them. But they don't believe it anymore. Got it?

Even an Arya, assuming they're not a Milope Arya, they still look at the table and this table is still lying to them. Got it? Now, so don't say that this sutra applies to the Aryas because they are looking at what's fake and they're seeing real.

See what I mean? Don't load that... How do you say that in English?

Don't put that trip on the Aryas. Don't lay that trip on the Aryas. Because if they could see the table as ultimate reality just sitting here, then they would be saying that the fake is real.

Okay? Don't load this idea on them. If they could look at the table and see it as real reality, then this sutra accusation would be loaded on their back.

And don't do that. It's not fair to the Aryas. They don't sit here and see true reality when they're just having a regular day and they're not a Buddha.

We have to say they're not a Buddha yet because Buddhas are also Aryas. That's true too. You can't even load it on them.

Okay, in summary. Okay, here we go. Yeah, there's Gel where I had to look it up.

I know Kel, but I didn't know Gel. Okay. Yeah, impose an idea.

Okay, now I went to find the sutra for you. And I found it. Here it is right here.

This is Ratnakuta, the pile of jewels, which is an odd collection of short, strange sutras. The popular one in China, the box of jewels or some box sutra, treasure chest sutra is in there. Very popular in China.

Anyway, it's a bunch of kind of mish-mash sutras. It's not the big sutras like the diamond cutter or the heart sutra. That's in a different section.

This is just called a box of jewels. There's cute stuff in there.

[Speaker 2]
Are they garland sutras?

[Speaker 1]
Garlands in there and somewhere else I think, yeah. But this happens to be Papa Yantze Jowa. Very famous.

The meeting of the father and the son. This is where Buddha, after his father died, he went to where his father was reborn in another world and taught him. And one of the big six Buddhist holidays of the year, I think it's six, is Habap Duchen, when he comes back to earth.

Because we were missing him. And they celebrated the day he came back. So, he disappeared from the world for a while.

Everybody was like, oh, I hope he doesn't stay. I hope he doesn't stay there. And then he came back and they made a, they said, oh, we're going to make a holiday.

I think it's... I believe... No, it's yup.

Did he also teach his... Oh, I don't know. It could be.

Maybe I'm wrong, but I don't think so. But it could be. Maybe I'm wrong.

It could be. Okay, anywhere, there it is. KUN RDZOGS DE LA DUN DU DUN DAM DU, right?

Yeah, DU. It's not SU. I mean, SU, it almost makes sense.

Oh, no. Oh, yeah, it's actually SU. We got to check the Sanskrit.

SU equals whosoever. Makes sense. Okay, I'm just saying, it could be either one.

And it's interesting. Both readings make a lot of sense and both readings are pretty much the same. Those who describe it as real reality or whosoever sees it as real reality or thinks that it's real reality.

So, it makes sense. We'd have to check a couple of versions of the Kangyur. We'd have to talk to those Jeff Wallman people and get a couple of Kangyur versions and see what's the we'll take a statistical vote of Kangyur versions.

Okay. OM MANI PADME HUM Well, you could go to the scans if you had a couple extra days when the baby didn't need to be fed. Now, the second part is the same.

And by the way, this sutra, the next lines are talking about those four misimpressions that have been a theme in this section. MI RTAG SDUG BSNGAL STONG PA DANG MED No, not. RTAG SANG DE'I SOMETHING Which are classic examples of mirages.

Mirages. Things look clean. Things look like they're going to last.

They look their happiness and they look like they have a self. SANG DE DAG DAG But then, it's interesting that the sutra goes on to that. Meaning, Aryas aren't fooled.

Okay, anyway. Okay, go. DE NA ZHUGS PA'I DE DAG NYID LA JI PA'I ZHUGS PA'I ZHUGS PA'I NYID PA'I Okay, pause there.

And this is a tough... We're going into a very tough Gyaltsapian some lines. But I worked harder on it so I'm a little more comfortable with it.

DE NA Therefore, because of the sutra quotation ZHUNG DE DON the meaning of that other scripture, okay, get it straight. Due to the sutra quotation, the meaning of whose scripture? Yeah, Chandrakirti's entering the middle way.

Is that what Aryas do is they NYID come up with. When they look at something they come up with they find, what do they find? Oh, that things don't have a nature of their own.

DE DAG means for a hundred dollars. But it has to be precise.

[Speaker 2]
Those objects that they look at.

[Speaker 1]
I'm waiting, I'm waiting. Inner and outer objects.

[Speaker 2]
Damn!

[Speaker 1]
Mooncakes for everybody. And I'll give you another twenty if you tell me precisely why. Ten, nine, eight.

No pressure. Seven, six, five. This is how long I want to hold the separate sign.

Three, two, one. This is the dual in Sanskrit. DAG is the dual pronoun in Sanskrit.

The two, the pair. Inner and outer things. So there's a clue here for those who are sensitive to the Sanskrit.

Sanskrit has a separate ending for they have singular and plural but they have one between called dual. When you're talking about two cobs or two horses or two people there are different endings on the Sanskrit.

[Speaker 2]
Yeah, right.

[Speaker 1]
It's instinctive I think with him. So anyway, here we go. When an ayah looks for reality what they locate nyepa, right?

Is that those two stuffs don't have any nature of their own. Okay, got it? When a chiba goes looking for reality, what they find is delelopa.

That they exist the opposite. The opposite. Yeah, delelopa means the opposite of that.

Okay, got it? So what does an ayah find? It's important.

Say it correctly. What does an ayah locate? That those things don't have any nature of their own.

Yeah, now listen. They locate the fact that those things don't have their own nature. That's going to come in important later.

I think. They locate a fact which is almost like a sentence. Those don't have any nature of their own.

But what do the two-year-olds locate The opposite. The opposite, which would be what? That they do have a nature of their own.

Inner and outer things. Those two, that pair, do have a nature of their own. Okay, got it?

Nyepa. And the rangshin mepa that the ayahs find, that's the namgyampa. That's real reality.

What is real reality? The fact that things don't have any nature of their own is what the ayahs locate. That's what they come up with.

Okay, got it? That's the reality which is real. That's the reality which is what it seems to be.

Okay? Which is appearing in the way that it really is. Which means he's got to be in the direct perception of emptiness.

Well, unless he's having intellectual realizations about it on a deceptive level. Here they are. Chi nang.

This morning I made a note that he should have said chi dang nang gi ngopo nam, you know, inner and outer things. He just says outer inner. But to give him credit, just recently they were talking about chi dang nang gi ngopo.

Okay? So just be sensitive when he says inner outer. He's referring back to inner and outer stuff, those guys.

Okay? Got it? Otherwise it's frustrating that he would say inner outer.

So I made you a note. These two were just mentioned above. Chi dang nang gi ngopo di dak.

These inner and outer things. Those are kun dzok denpa.

[Speaker 2]
Fake.

[Speaker 1]
They are fake reality. Fake reality. And Gyaltsabje is rubbing their nose in it because they don't like the word reality.

Don't use the word reality or fake. And then now he's like two sentences later he says that's fake reality. He's like challenging them.

Got it? He's like, I'm using the word, I don't care if you like it or not. That's very Gyaltsabje.

Yeah, the other guy is a is a wannabe middle way guy which describes the early Tibetans. If you said, are you middle way? They say, yeah.

And then you say, well, what do you believe? They say, well, when an Arya looks at the table they see ultimate reality. Got it?

And so there was a big problem in Tibet. The problem in India is that Abhidharma took over for 700 years until Nagarjuna. The problem in Tibet was they were all middle way to start with and it was wrong.

It was the wrong middle way. And in China, the problem is that the minority school got really strong because of Xuanzang. And so middle way wasn't emphasized.

So there was problems. It seems like middle way has a hard time which means the karma to understand middle way is difficult to get it into a country unless you're in the scriptorium. Okay.

So those outer and inner stuff that you just were talking about on the table and your hand on the computer, that's fake reality. Now, this is very, very Geltsabian. He says the reality that non-nayas think they find doesn't even qualify as exists.

Okay. I'll tell you something else wrong with those chibas, those two-year-olds. When they think they got found reality, that one don't even exist.

You can't even call it fake reality. Okay. He's like, and that's a hard thing to translate.

Okay. chiba nyepa khecha that particular feature of things that the non-nayas locate, which is to say rangtsamba. Things exist.

Rangkitseni kidrupa. Boy, we better put that in there. It doesn't mean rangtsamba in the Sutras way.

I'm going to say not Sutras. Oh, God, I hate this keyboard. It's a fake alarm.

Yeah, in this rang, it's a fake alarm. Oh, man, rangkitseni. Okay, got it?

But that's kind of like the end of Apple, really, for laptops. I'm really thinking of getting a PC now. Anyway, chiba nyepa khecha, this special feature of things, okay, that non-nayas locate, okay, kutsoptu yang misi.

Not even deceptive. Yeah, it doesn't even qualify as deceptive reality for an ayah, because this computer is deceptive reality for an ayah. Really deceptive reality.

[Speaker 2]
It looks like a computer, but Okay, got it?

[Speaker 1]
You good? Yeah, so it's weird. He's saying non-ayahs, first of all, they don't see real reality, and the reality they do see, that they think is real reality, don't even exist, honey.

Okay, he's like going, he's on a roll. Yeah, yeah, yeah. Kind of like the discoverer.

[Speaker 2]
Ayah.