Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 54

[Speaker 1]
Guru Nanak Dharma Shreem Brahma Shukla Vipashyam Hridam Guru Radhamandana Kaminiyatayami Sangye Chödan Tsogki Chö Namla Chan Chö Bardo Dabney Khyap Suchi Dhakhi Chö Nyen Gyipe Senam Ki Drona Penchir Sangye Dhubar Shok Sangye Chödan Tsogki Chö Namla Chan Chö Bardo Dabney Khyap Suchi Dhakhi Chö Nyen Gyipe Senam Ki Drona Penchir Sangye Dhubar Shok Sangye Chödan Tsogki Chö Namla Chan Chö Bardo Dabney Khyap Suchi Dhakhi Chö Nyen Gyipe Senam Ki Drona Penchir Sangye Dhubar Shok Okay.

Okay, by the way I wanted to say that the the most important thing in fundraising is thanking your sponsors and showing gratitude and and really making a lot of time spending time to thank them carefully slowly sincerely okay so I want to say the selling of the book in the last two months Scott did all the auctions because he's very loud and I used his loud voice so he auctioned the book and like in Moscow we made six thousand dollars we even made we sold it for a couple thousand dollars in Kazakhstan all Muslims and because of Scott he's so you should thank him Birgitta took all the books to Germany heavy heavy books 20 I think and we sold them very well there so thank them Stanley Nelson and Jigme and who else was done Tim organized getting the books to Vancouver Tim who organized Bali with 500 books to Bali so gang organized that so please thank people Yali pushed your book in Bali if it wasn't for Yali we would have sold three so you really should thank them okay if you got some money today I expect you to thank your sponsors okay it's just smart because then you give okay okay term 10 and the garden of 60 verses we've covered this difficult text we covered a lot 35 folio faces we have appendix texts appendicitis so we've done 49 folio faces total we went slow in the beginning because it's extremely difficult text it is the most difficult text by far and the author is just it seems like he doesn't want you to understand so I made a mistake in this calculation I think we have to anyway we're gonna finish around a year from now two years from now a year and a half yeah and the book will be I suggest splitting the book into two books maybe okay the second book would be short but it I don't know we have to talk about it maybe we don't okay yeah okay maybe it's not a good idea to split it okay all right so we are here we go you're ready yeah now he's quoting he's quoting a book she soon pay somebody said and I'm gonna show you who it was and it happened to be the Buddha somebody said guy on Toma Mabani they're gonna need Toma no this is a quotation from the Buddha so the Sunni is high honorific no high honorific Buddha said what guy young means Kanyan mottled Kanyan mottled yeah no when you manage to see nothing at all right that's they're gonna need Toma then you've seen emptiness okay guy on Toma Mabani not seeing anything at all is to see emptiness okay and he's quoting Lord Buddha okay that is what it is to see suchness Tattva okay therefore when you guys talk about locating the fact that nothing has any nature of its own that's me take yeah that's not correct the Buddha said seeing emptiness is when you don't see anything okay don't talk about finding a lack of self nature that's incorrect yeah okay and I went and looked for it for you by the way it's the distinction between seeing nothing and seeing that something has nothing of a self nature that's a big difference okay yeah so I went and found it it's a it's a it's a it's a book called the book the great the Mahayana Sutra requested by that Sangpa the Brahma Kepa Sengi called Vishesha Chinti special thoughts or something okay mr.

mr. big brain okay and in there the Buddha says Kang Tong way no Toma Mabani Demba Toma Mabani Demba Tong when you see nothing you see the truth okay so the quotation is not you know it's perfect but it's okay all right go ahead Danny oh let's do that piece okay Rangshin Mepa Taney means what that book is saying who's talking now we are yeah no no no the Buddha didn't say that seeing nothing is seeing emptiness which was what everyone in the world thinks it is okay so this is gonna be okay Danny that that quotation good if you realize that nothing has any nature of its own which is to say fire is not hot and aspirin cannot cure you there's nothing in an aspirin that can help you and there's nothing in a fire that makes it hot okay if they have no nature is it true yeah it's coming from you if an aspirin works for you that's why aspirins don't work for everybody okay and that's why this Hindi Hindu priest you go to Varanasi they pick up the hot coals and they hold them okay they don't experience them as fire okay got Rangshin Mepa Togna an important DS you wanna we have to show off Nick today because his sister here I'd like to introduce his sister and thank her for coming she's the emergency twice in the last couple months what then she flew thank you you did a lot for our you did you did a lot for our transition so try to make Nick look smart okay it's gonna be hard this talks is spelled with an s can you can you talk about that imagine okay so this is nail it down nail it down you know if you realize so it's realized as opposed to think think can be wrong you know he thinks he's smart but realized oh I thought I was done but now I realize how smart I am okay it's always correct okay so if you see that things have no of their own it's as if make tarpala a good eye meaning an eye that's not blind okay a functioning eyeball I okay Tasha for $50 $50 man no he already got it $50 that was fast this is like those those karate matches that end in 30 seconds you know by the way that's where you call a plumber to bring a new sink because yours is cracked and it's really just your hair is falling out and there's a hair on the porcelain so that's a famous example in Buddhism okay so for misperception okay you call the plumber and you spend money and he just throws it out and there's nothing wrong with it which many plumbers do in my house Dabala, Tasha Shindu, as if it were a hair, Nangwa, Tadak Noob, $20 for the noob Nangwa Noob.

Nangwa Noob. what's Nangwa? All these false appearances are subside, they subside in the mind no they they were there strong and then they kind of, they deflate, okay?

Tadak means all of them, nu, ching, and you no longer tongwa them. So when Buddha said to see emptiness is to not see, what did he mean? Yeah, you don't have any more wrong appearances in your mind, and that's what he meant when he said to see emptiness is to see that there's nothing there.

That's all he meant, okay? He just meant that. None of your wrong impressions are there anymore.

They have nu, which is the ancient word for setting of the Sun. Therefore, West. Sanskrit for West.

Yeah, that's cheating, okay? I'm not even going to give you a hint. It's a famous yoga pose, because you bend the back of your ...

okay, gone topa. Okay, so you realize it, how you see emptiness is that you don't see the old misperceptions that you used to see. Okay, got it?

All right, go ahead. Pumpa yona, miksu rungwa le, pumpa ma mikpa le, pumme tokpa njokpa yin ki, rangshin me ... Okay, good.

Pumpa yona ... no, not ... yeah, if there's a coffee cup on the table, okay?

It's a miksu rungwa. Yeah, it should be something you can see, okay? It should be something you can see.

Soft disjunctive now, whereas, okay, instead of but, all right, okay. Bumbamamikpale. Yeah, so it's basically he's saying existence or non-existence in Buddhism is based on perception, perception with a accurate perception.

Okay, if an accurate perception finds it, that thing exists. If an accurate perception cannot find it, that thing doesn't exist. That's what it is in Buddhism, to exist or not to exist.

Okay, that's the definition of existing or non-existing. So, if there was a coffee cup there, therefore, it should be something you can perceive. Okay, and if you don't perceive it, then, well, then you can joke, then you can joke that there, you can joke you can establish that there is no, that there is no coffee, coffee jug there.

Yeah, yeah. If, no, it's different. If you don't perceive a coffee cup, okay, we can say that you have come to a realization of coffee cup-lessness.

Because we're talking about emptiness, selflessness. Okay, so it's coffee cup-lessness, and he's joking with the word ratoks. Okay, then you have come to a deep realization of coffee cup- it's making a joke, he's kind of making a joke, okay.

But, keep going. Oh, I'm sorry, rang shin me pa. This yong chi is difficult, I took a shot at it.

In, in, in there's perceptual, schools of perception in Buddhism that say, what's nopa. To impute? No, that's a different, LD.

Give me more information. Oh, oh, suspicion, suspect? No, that's, wait, we just had it.

Seeing the opposite of what is there. Say it again, Mark, slowly, so for these guys can learn it.

[Speaker 2]
That you come to see a thing by negating everything that is not it.

[Speaker 1]
Good, okay. Yeah, that's how you establish things. You, you don't see, when you're looking for a person in a crowded train station, and I don't know why I always think of the Hamburg train station, or one of those.

You look for your friend, and you locate them by rejecting people who are not them. You see what I mean? You look at all the people, and you say, that's not her, that's not her, that's not her, and then you come to her, by, by process of elimination.

That's yong chi, okay? Yong chi means, it means, it means a total cut, total cutting. It's a new verb, okay?

Total cutting. Yeah, you cut, you cut everything else, and you arrive at something. But, he says, you cannot perceive rongshin mepa that way.

[Speaker 2]
Yeah, yeah, through the process of eliminating all the stuff that's not rongshin mepa.

[Speaker 1]
Yeah, de dok yu, dok yu means possibility in this case, okay? Gyu means possible, okay? It's not something you could ever do.

It's not something you could ever realize through the process of elimination, okay? Now that, you could write a thesis about it, and I'm not even gonna touch it, but, but you can take it to the debate ground. That's how teachers in the monastery get out of explaining things.

You guys take it to the debate ground, okay? Talk to it. Dönpa yin kyi, okay?

What, what the Buddhist words was, when he said, you see suchness by what? Not seeing anything. He was referring, dönpa, okay?

He was referring to, how do you see emptiness, and it's not through a process of negation, okay? Double negation, okay? Now, you got a gun to take that, okay?

Chiang ma toa de dang, people who don't see anything at all, it's plural people, okay? De konnyi tong, we, they saw suchness, jokpa mayin. Yeah, you can't say that they saw suchness.

We're not saying that everyone who didn't see anything has seen emptiness, okay? Which is a very common misperception, okay? Okay, it's a difficult, Buddha did say that people who don't see anything see emptiness, but that's not what he meant.

Those people who don't see the husband coming from the husband's side, they see emptiness. Got it? This false impression, this nangwa of a husband who didn't come from me, which in our school is emptiness.

There's no such thing. Everything you see in your husband is coming from you. Now, everything you see in your wife, half of that is coming from the wife, right?

Yeah, just kidding. Okay, go. This is heavy.

Go slow, go slow. Yeah, good. Poo.

The poo of a barren woman.

[Speaker 2]
Yeah.

[Speaker 1]
No, we would have to apply, oh, now it's a sarcastic statement. Chi chir min dok. Why don't you, why don't you call, why don't you say the word I saw suchness, okay, to seeing the child of a woman who never had a child.

Yeah, why don't you, chi chir, why don't you, min dok, apply the word emptiness was seen to the child of a woman who never could have a child, which means nothing, because you don't see him. So, you must have seen suchness because you didn't see her son because she never had a son. Okay, got it.

Why don't you, you're gonna, it's sarcastic. Oh, you're gonna say he saw suchness also? Why?

He didn't see anybody's son. Why? They never had a son.

Oh, ooh, you saw suchness. You and I, yeah. Got it?

Wow, the assumption is that it doesn't exist. Yeah, good luck on that. Okay, please read.

Okay, we are in the third category. In the bold, I will go and get you the, the categories we're in, right? So, I went and got it for you.

It's chang ne. What's chang ne? This is not D, it's G.

Big difference, same pronunciation exactly. Tell us what the two are. Yeah, so the word ne can mean two, not, not one, not three.

Okay, it can mean definite number. But, what's it mean if it's D-R? It's the exactly same pronunciation.

Yeah, some things are to be taken the way they seem. Some statements by Buddha are to be taken literally, and some are not to be taken. So, the word here sounds exactly the same.

The pronunciation is exactly the same, okay? Unfortunately. So, we're not talking about what did the Buddha really mean, what did the Buddha didn't mean.

We're not talking about that chang ne. We're talking here that why is there only two realities? Okay, so, so far he defined the two realities, then he divided them up, and now he's gonna say why there's not more, and why there's not less.

Why always two? What are the two realities he's gonna talk about? I got to peek ahead.

I think kun tsop and dun dam, isn't it? Yeah, I think it is. Now, I'll tell you what it is.

You explain to your sister. The two kinds of reality in the universe are ultimate reality and deceptive reality. And what's a deceptive mean?

Deceptive reality is pretty much everything that most normal people are experiencing all the time. And it's deceptive because you think that things appear, you think that things are a certain way, or we think that things exist a certain way, and they don't really exist that way. So, there's a discrepancy between how things are, how we perceive things, and how they truly exist.

I think he better take it to the kitchen. Much easier for your sister. These days, the wife has to do all the cooking, and the cleaning, and the shopping, and has to go to work, so she's, you know, tired, and she just wants a hug from her husband.

So, she gets home, walks in the room, hoping for a hug. She walks in the room, her husband says, you're stupid. At that moment, there's two husbands in the room, okay?

So, wait, let's rewind for a second. A couple days earlier, they have two kids, and the wife had an important business meeting the next morning, and she's talking to the kids, and she's like, look, I need you guys to be ready for school on time this time. I've got an important business meeting, and I can't be late.

So, please have your shoes on, and have your homework packed in your bag. This is a famous sutra. Future experience.

So, okay. So, she comes in the room in the morning. She's hoping the kids are going to be ready.

The kids are jumping on the bed, and the shoes are completely gone, and they didn't do their homework. So, then she, like, looks at the kids, and she's pissed off, and she's like, you're the stupidest kids in Brooklyn. She's from Brooklyn.

Brooklyn. So, then she goes, and the husband calls her stupid, okay? So, I'm going to get to this point one more quickly.

[Speaker 2]
So, then the husband calls her stupid, and she's in that room.

[Speaker 1]
At that moment, there's two husbands. That's what it's called, the search of the two husbands. I mean, there's not literally two husbands.

The first husband, he's coming from your seats. So, that means, yes, he's yelling at you because you yelled at the kids last week. The second husband, he's the, uh, can you do it for me?

I didn't do anything. I didn't do anything. He yelled at me.

I didn't even say anything. He yelled at me. Yeah, so it's like, that's the feeling that arises in your heart.

I didn't do anything at all, and this guy's yelling at me. That husband didn't exist. He doesn't exist.

He never could have existed. He doesn't exist. He never will exist in the future.

That husband is non-existent. The absence of that husband, the fact that he doesn't exist, the lack of that husband in the room, that's the ultimate truth. The absence.

That's the ultimate reality. So, we're talking about two realities. The absence of that one that you thought was there, that's emptiness.

So, that's the ultimate reality. The deceptive reality is the first husband, the one who's there, who's coming from your seats. Why is it deceptive?

Because you look at your husband and you don't see that it's coming from stuff that he did in the past. You see that it's coming from himself. That's the two realities in a nutshell.

Now, by the way, if you see the first one, you will never be angry. If you see, yeah, that's all. So, anyway, so why do you think, Nick, there's only two?

Well, let's read it. Did you read it? Yes, I read it.

There's only two realities because there's only two perceptions of the two realities. That's his argument. Oh, interesting.

Yeah. There's conventional perception and ultimate perception. Because the two faculties of perception, because the perceptions are limited to two, what they see is divided into two.

Let's say your eye can only see red or blue. Then we would say reality only has two divisions, red and blue. Why?

Because they've been confirmed by your eye. That's the Buddhist definition of existence, is if you see something and you're not crazy, that thing exists. Okay?

So, the reason we say there's two realities is that there's only two ways of seeing things. Okay? How?

And tanye pe tse ma, which is called conventional perceptions, and then dan pe tse ma. Yeah, ultimate correct perception. So, in the kitchen, what's the tanye pe tse ma?

The husband who's coming from your seeds. No, tse ma. The perception of the husband who's coming from your seeds.

Good. The perception of the husband who's coming from your seeds. Is it correct?

If you're seeing that he's coming from your seeds, you can say it is. Yeah, it is. Yeah.

If you had not yelled at the children, he would not have called you stupid tonight. Buddhism says that. Yeah.

Okay? Dan pe tse ma would be when you have a direct realization in meditation on the first level of the form realm. Well, let's say there was an aha moment in the kitchen where you realized that the guy you used to be mad at was never there.

There was never a husband in the kitchen who didn't come from yelling at the kids. Is that a dan pe tse ma? Yeah, I mean in the kitchen.

It relates to what you were saying downstairs, that there is no dan pe tse ma in the kitchen. Well, what I'm saying is this. Because there's two ways of looking at the husband, you can either believe he's coming from your seeds, or you can understand that he could never not be coming from his seeds.

Therefore, there's two realities. There's two realities because there's two ways of looking at it, validly. Okay?

Got it? Wouldn't the deceptive one have to be that he's coming from your seeds, but you don't realize it? No, because we're talking about tse ma here.

It has to be a correct perception. So the dan pe tse ma is basically the direct perception of dependent origination?

[Speaker 2]
Exactly.

[Speaker 1]
Yeah, there's two kinds of realities. Why? Because there's two ways of looking at reality.

That's all.

[Speaker 2]
That's all.

[Speaker 1]
And there's no more and there's no less. Nge pa. Well, he says...

No, he's proving nge pa. Okay. There's two valid ways of looking at the husband in the kitchen.

Either you see that he's coming from seeds, or you see that he's not coming from seeds.

[Speaker 2]
She's like, why just two?

[Speaker 1]
Give me another one. I see. He's the reason.

Anyway, you've got to think about it. But the point is, in Buddhism, reality is divided according to the way of looking at reality. Even the division of reality is not coming this way.

[Speaker 2]
Yeah, yeah. Okay, got it?

[Speaker 1]
That's very good. Yeah, okay. Here we go.

That was a short section. Okay. The two realities are only two, because no more, no less.

Because there's only two states of mind. Then, we're going on to the fourth one, which is now nam shak tenla papa. How do we really establish these two realities?

Shibani. Shibani. Okay, who's got the plane?

Brigitta, you want to pick on him? Embarrass him in front of his sister. This is a rare opportunity.

Shibani. Shibani. Okay, good.

shi dang lam dang, dre bu ji tar gyur nam kyi shir pa chak te Well, if you want to know how we establish these two truths, you know, how do we describe them, you could talk about it in terms of the shi, you could talk about it in terms of the lam, you could talk about it in terms of the dre, but we just had it with whose text? Original condition, the path, and the result of the path. Yeah, so original condition means how was things before you went to your first DCI talk.

Then, path means then you were educated about seeds. And then, dre bu means, well, then you stopped yelling at your husband, or you stopped yelling at your kids, especially, because you realize that's why your husband's yelling at you, okay? So, you can discuss the two realities in terms of how were things when you started, how were things when you were on the training, in the training, and then how are things after you got your training.

Okay, let's talk about the two realities from that point of view, okay? That's how we're going to number shak them, that's how we're going to describe them, okay? shir pa chak te, you should come to an understanding of this point by using these three distinctions, okay?

de yang nang tsam di che chen Consider just the appearance? Yeah, nang tsam means the simple appearance, we could say, of the husband, okay? Let's take the appearance of the husband, okay?

rang shin me te It does not have a self? Yeah, he doesn't have his own nature, in the way that fire doesn't possess hotness, okay? He doesn't have his own nature.

Why? ten de yin me che Because he's independent? What he is depends on other factors, in this case, the seeds created by yelling at your kids three days ago, okay?

So that's what, it's cool because that's dependent origination. This high Buddhist idea that all things occur in dependence is no more complicated than understanding that the anger of your husband is dependent on the seeds you planted when you yelled at your kids last week. That's dependent origination.

Don't go complicated, don't make it philosophy. That's real dependent origination. Okay, got it?

Could be, I don't remember. So let's take what it seems to appear to me, which is a yelling husband. Just that simple thing.

He doesn't have a nature of his own because he's coming from yelling at the kids. And whatever nature I see is coming from me. He doesn't have any way, he's not a good person, he's not a bad person, he's not a nice person, he's not an angry person.

This way, whatever he is, is coming from me, from the seeds I planted. Okay, got it? rang shen me ten ten de yin me che che pe ten jor Jorwa is an ancient word for dak or rikpa, a full syllogism.

And then tel means a syllogism in the form of a sarcastic statement. The opponent says, all fruits are orange, colored orange. And we say, oh, so I guess apples are orange.

And that's called a logical statement of sarcasm or absurdity. Okay, I'll say it again. He says all fruits are orange.

So we say, I guess bananas are orange. Or we guess apples are orange. And that's all.

We logically defeated his idea. Your wife says everything you do is stupid. And you say, well, I was going to take you out to the restaurant tonight, I guess it's stupid, let's just forget it.

Okay, it's a sarcasm, okay? You respond with a sarcasm. Yeah, di che chen.

Okay, so there it is. Tel jor, it's a logic in the form of an absurdity. Now he's doing the kitchen thing.

If you look in this statement, you can find both realities. Okay, if you look in the kitchen, you can find both realities. Di la denpa nyi ka tsang, complete.

You can find this little logical statement. What was it? Take the appearance of your husband, okay?

It does not have its own nature, because it's coming from your seeds. Okay, take that statement. Inside there are both realities.

Inside there. Now it's like an Easter egg hunt, right? Now go find the two realities in that statement.

I'll say the statement again. Somebody for a hundred dollars, tell me what the two realities are in that statement. Okay, ready?

Here's the statement. I have an angry husband appearing to me in the kitchen. Okay, let's consider that.

Okay, A. Wait, let me finish the question first. B.

He has no nature coming from his own side. C. Because he's coming from the seeds I planted when I yelled at my kids last week.

He's not an angry husband from his own side. Now, he claims, our author claims, that both the realities are in that statement. How much I said?

Ten dollars? A hundred bucks. Okay, go, go, go.

I know where it's going. It's going to Mooncake, so I don't mind. I don't mind throwing in some money for Mooncake.

Arunachal Methi is ultimate reality.

[Speaker 2]
Good. What?

[Speaker 1]
Say it in English. Lack of self-healing.

[Speaker 2]
No.

[Speaker 1]
He doesn't have any nature of his own. Yeah, he's not angry from his side. That's ultimate reality.

Tendrel yin pe chi means, because he's dependent upon other things.

[Speaker 2]
Specifically, depending upon me yelling at the kids last week. Yelling for the mooncake.

[Speaker 1]
Yeah, good. Okay, a hundred bucks. I mean, it was a slow hundred dollars, but ...

Okay, Xiaoping? A hundred bucks for yelling at Mooncake. Yeah.

[Speaker 2]
I'll do it all again.

[Speaker 1]
Now, let's translate to Tibetan. Diladimbanyika tsang. This proof by absurdity has both of the two truths completely.

Yeah, and what it means is, the feeling he wants to give in this sentence is, look, everything's in the kitchen. You can find everything. It's all there.

What he just said, diladimbanyika tsang, he's saying, it's all there. It's all there. Okay, right there in the kitchen.

Don't talk philosophy to realities. They're both in the kitchen. He's getting excited.

He wants you to get excited, but everyone's asleep. Okay, Dasasur. What we take as the reason, as the deceptive truth, and what we take as the ...

Dhrupadzecha. Dhrupadzecha. Yeah, the thing to be proven, that has ultimate truth.

Now, Gyaltsabje, before he met Tsongkhapa, and became his number one student, and held his lineage afterwards, got his hat, for example. The last thing Tsongkhapa did in his life was toss his hat to Gyaltsabje. There's a picture of it.

So anyway, before he met Tsongkhapa, he was a great logician. He was the greatest logician in Tibet before he met Tsongkhapa. And he tried to hassle Tsongkhapa, and then he became his number one disciple.

And that story is a long story, and beautiful story, involving cow poop, which you can explain to your sister offline. So he doesn't always give you the whole wording when he talks logic. When he talks syllogisms, and parts of syllogisms, he's such a ...

he's the greatest logician Tibet ever has seen. So he doesn't use the whole word. He says, you know, just read.

And he means reason. Just read. And you're like, what?

Just read. It's a reason, okay? And what you're trying to prove, what are you trying to prove?

The quality you are trying to prove. He says, what? The read goes to the what.

You got it, man? It's like Brooklyn Park. The read is in the what.

That's all he said here. The read is in the what. And you have to know logic, too.

You have to stretch out the words, okay? What means what you're trying to prove. Read means reason.

Okay, got it? So the thing he gave as a reason, which was what? He gave tendrils.

No, in the kitchen. Go back to the kitchen. The fact that the husband was dependent upon you having other children.

Yeah, good, good. That's kunzoptemba. Yeah.

Oh, that's deceptive reality. Yeah, when I say deceptive reality, I'm talking about the thing that came from the seeds, because he doesn't look like he came from seeds. Got it?

You think he's just yelling. You don't realize he's yelling because you yelled at the kids last week, okay? Therefore, he's deceptive.

He cheats you. He lies to you. He's fake.

He's jada. Jada. Jada.

Not jenda. Jada. Okay?

He's not what he seems, okay? Yeah. So, the dak, the thing put in the reason's position in the syllogism, which he didn't say, is deceptive reality.

Now, where do you find the ultimate reality in this syllogism? In the quality that we're trying to prove. Yeah, which he just calls the quality.

And if you don't know logic well, it doesn't make any sense at all. Okay? Okay, so when he says chö, he means drupje chö sesowa, which means the quality you're trying to prove.

Okay? Got it? In a syllogism.

In a logical statement. Okay, got it? I'm going to just, just nod.

There's a skill for DCI people. This is the easiest thing that's ever happened in this class. That?

To call drupje chö chö? Come on. Oh, don't laugh at it.

It's nasty. Okay, go. Dela.

Dela ten chö tok.

[Speaker 2]
Not ten.

[Speaker 1]
Dela ten. Dela tok pey. Yeah, I like it.

This is a beautiful sentence. You have the equipment to translate it if you go slow. All of you could translate it.

It's actually an understandable sentence. The mind that realizes dependence. Yeah.

The mind that realizes that the husband is coming from the seeds of what I planted when I yelled at my kids. Okay? That, that state of mind is a tap for tok pey rang shin mey pa.

That state of mind is a reason.

[Speaker 2]
No, tap.

[Speaker 1]
It's a method. Oh, a method. Yeah, it's a method.

A realization of things don't, self-natural things.

[Speaker 2]
Good, good.

[Speaker 1]
The understanding that my husband is coming from the seeds I planted when I yelled at my kids is a methodology for seeing that he's not who he seems to be. Okay? Which is emptiness.

Okay? Got it? So understanding his dependence on causes is the roadway to see his emptiness.

Okay? That he's not what I thought he was. Which means he's angry because he had a bad day and he was tired and he's hungry.

He's empty of those. He's just 100% coming from you. His mood has nothing to do with his day, the traffic, the food, nothing.

It's 100% coming from you yelling at your kids. Okay, got it? There's no part of him that's not coming from you.

Okay? And the way to realize that is to realize that he is coming from you. Got it?

Yeah. Okay, here we go. No, we didn't.

Translate this well and I'll, oh, I don't know. I'm tired of giving you money. I'll cook a breakfast for you within the next 10 years.

The quality you're trying to prove, which the other guy doesn't accept yet, that the husband has no nature of his own. Okay, you've got to bring about that realization in your mind. Nope.

Oh, if you realize the thing to be proven, then by necessity you realize the reason as well. No, if you're interested in realizing how the husband doesn't come from himself, that's going to depend on, you must depend on realizing the thought. Uh-huh.

Yeah.

[Speaker 2]
Okay.

[Speaker 1]
If you're interested, it's a juk-ja-tok. You've got to, you must realize, you must understand the reason. You must get the reason.

Yeah, in order to get the quality to be proven. Okay, got it? Yeah.

Good, good. And technically, an understanding of why the quality proven is there depends on an understanding of the thing that the other person has used as a reason. Okay, got it?

Which is to say, an understanding of deceptive reality is the path to an understanding of ultimate reality. Cool? Yeah, it's very cool.

It's very cool, okay? Understanding he comes from his seeds is an understanding of deceptive reality. Understanding he didn't come from anything else is an understanding of ultimate reality, and one depends on the other.

Understanding one depends on understanding the other. You can't understand that he's not not coming from his seeds until you understand he is coming from his seeds. Got it?

Yay! That understanding must be generated in this way, okay? Or, you know, okay.

It's a very, it's a statement about logic also. It's very, it's kind of cool. And it's, Jan is pretty typical of a guy who's, you know, Mr. One Logician in Tibet. Okay, go ahead. Come on, one more sentence. One more sentence.

We don't have any more classes after that, right? Okay, one more sentence for free. Go ahead, go ahead.

They're making fun of me, not you. They're making fun of both of us, but this time Okay, go. Not gom.

Kom. Now, listen. He's, he's, he's coming up to you like the guy who taught you the two husbands in the kitchen.

Okay, you ready? Skye waa dee, we're about to say this final blessing poem, which every Buddhist in Tibet says at the end of every scriptural class, and it happens to come from Nick's book. Every Tibetan in the Ngalupa monastery says this verse at the end of a class, and we do too, and it comes from his book, which is cool.

It's the last verse of his book. Okay, ready? I didn't say wrap up your cord, you gotta listen.

I'm just kidding. No, they have a quiz. Okay, let's go fast.

So, SKYE WAA DEE, SKYE WAA KUN, SON NAM YASHI TSOG. May I assemble good karma, and may I assemble understanding. And he says, you can find those in this kitchen.

Where? Yeah, which is, uh, by the way, well what he says is, if you get used to the first state of mind, okay, then at the state of the path, remember he's Shilam Debu? No, he's sticking to his Shilam Debu.

Okay, you're gonna do the collection of good deeds, which by the way, produces the physical body of a Buddha. Okay, and if you understand the second state of mind, and you get used to it, Chima, then you're gonna get the collection of wisdom. Okay, and then you'll collect the Buddha's mind.

Okay, there's kind of good, two kinds of good karmas. One creates the body of a Buddha, one creates the mind of a Buddha. Okay, what's the one that, if you get used to it, creates the body of a Buddha, is the first state of mind I mentioned.

And what's, what's the state of mind that, if you get used to it, creates the mind of a Buddha? It's the second state of mind I mentioned. What's the first state of mind he mentioned?

I love this question, I love this fight. Now, logically speaking, which should be which? Now, in the syntax of English, what he said was, to understand that things are empty, you have to understand that they are dependent.

The syntax reversed. Reverse the syntax and then tell me who's first. But in Tibetan, the syntax is reversed.

Okay, and understanding dependence leads to an understanding of emptiness. Yeah, anyway, which one would be like super, super duper? Which state of mind?

Yeah, so that's easy. So now, this is the translation principle of knowing what it has to say and then proving that it does. Okay, and you've got to use this principle.

Okay, so the latter, the latter state of mind, that if you meditate on it, you get the wisdom of a Buddha, that better be the perception of emptiness. I don't care if it's first or second. Okay, and the one that, if you work on it, you will tend to be a better person, which will collect all this good karma, and you'll get a Buddha body.

That's dependence. Now, just go back and fit it into it. And that's just a principle of translation.

The more other people's texts you sit in, the more you will be able to translate your text, because you know what it has to say. It's the, it's the spears that are leaning on each other. Anyway, that's a long story.

So that means you can massage it either way. Anyway, there you go. Yeah, you work on it, but you have the equipment.

[Speaker 2]
You have everything you need.

[Speaker 1]
Mr. Nick, where's that book? Oh, yeah. No, no, wait, wait, get one, and I want to make a gift.

[Speaker 2]
Oh, yeah, which is which?

[Speaker 1]
Which is first, which is later? No, I don't think so. You gotta, it's easy.

You know what it has to be, then just read the first part that way. I'd like to, on behalf of the Mixed Nuts translator group, we would like to you with this special sponsor's gold expensive copy of our first book. Thank you for coming.

Thank you for the program of research.