Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 55

[Speaker 2]
Okay, where were we? Here we go. Diamond Cutter Classics.

Oh, nicely done. Yeah, kinda.

[Speaker 1]
Why is it that there are two and only two truths? This is the easy question. There's two ways of perception.

Oh, Luca. Say it again.

[Speaker 2]
Two ways of perception.

[Speaker 1]
Because there are two types of perceptions. What are they? In English.

Ultimate correct perception and conventional correct perception. Conventional, deceptive, however you want to call it. Actually, no, it's not deceptive.

Sorry, it is conventional. Because the Tibetan is? Yes.

And the other one? Just dendam or ultimate correct perception. Please state the syllogism that Gyaltsabje gives that contains the two truths completely.

Oh my gosh.

[Speaker 2]
It was really cool.

[Speaker 1]
Come on guys, even I could answer this one. Don't touch my coffee.

[Speaker 2]
Oops, I didn't put it in stages.

[Speaker 1]
Yes? Gave you a hint. Consider simple.

Yeah. Good. Consider the mere appearance.

It's D for whatever reason. It's Nangwa D. I don't think we're totally clear on why.

It does not have any nature of its own because it is dependent on other things. Dependent? I mean Tibetan.

Give me the whole syllogism in Tibetan. Wow. Yeah.

You can do it. I already gave the first part of it. Yes.

Yes.

[Speaker 2]
Yes.

[Speaker 1]
Yeah.

[Speaker 2]
If I remember correctly.

[Speaker 1]
Yeah.

[Speaker 2]
Tendrel Yenpeyche. Tendrel Yenpeyche. That's it.

Tendrel Yenpeyche. I don't think we covered why the D. Take it to the kitchen.

[Speaker 1]
Consider this mere appearance of your husband yelling at you. Good. He doesn't have any nature of his own.

Come on. He's not yelling at you because his TV show got canceled because of the traffic. It depends on you yelling at the kids last week.

[Speaker 2]
Yeah.

[Speaker 1]
Because it depends on you yelling at the kids last week. That's a real syllogism. Which state of mind mentioned above creates the collection of merit?

Which creates the collection of wisdom?

[Speaker 2]
Oh yeah. Wait. Wasn't there some confusion about it there?

[Speaker 1]
Not sure. I think he's saying understand dependence equals merit and understanding emptiness equals wisdom. It does.

He said it the other way. It seemed like he was the former and the latter. And that's the order in which the syllogism came.

Maybe he'll clarify? I think I got it now. Okay.

I think I got it clearer. We're going to talk about it. Tibetan for each collection?

Someone who doesn't know? Someone who doesn't do a mandala offering every single class. For each collection.

You know it?

[Speaker 2]
Sunam?

[Speaker 1]
Sunam Kitsog. Sunam Kitsog. Yeshe Kitsog.

Sunam Yeshe Kitsog. Sunam Kitsog. Yeshe Kitsog.

Okay. Look at that face that she made with my sister.

[Speaker 2]
That's funny.

[Speaker 1]
Those are fresh. He's bashing it at you. No, those just got sent to me just now.

Oh, I see. He was explaining his text to her and that was the result.

[Speaker 2]
He fell asleep.

[Speaker 1]
Okay. We're going to have a cute kids contest. Now we got three, right?

They're all the cutest. Okay, I understand. Okay, the first state of mind was ...

I'm sorry. I don't know why we had trouble with it yesterday. Are we there?

[Speaker 2]
You got it.

[Speaker 1]
Okay. The ... The first ...

DENDRA BRTAG PA'I LO The state of mind where you understand dependence acts as a method for the state of mind where you understand no self-nature. Okay? Got it?

Right? So there's the two. First is ...

Then he says when you get used to the first of these two, which is understanding dependence, which means understanding that your husband is coming from yelling at your kids, okay? Then in the ... at the point of the path, as opposed to she and dubu.

[Speaker 2]
As opposed to the original condition or the result.

[Speaker 1]
Yeah. You are collecting mainly with understanding that your husband's coming from yelling at your kids. And when you get used to the latter state of mind, which is things don't have a nature of their own.

There's no husband in the kitchen who I didn't do anything, right? But when you get that, get used to that, you get the collection of wisdom which creates the mind of a Buddha and the first one creates the body of a Buddha. That's all.

[Speaker 2]
But I guess the reason we were confused is because it says lo dangpo. And then in the syllogism, the one that comes first is rangshen mepo.

[Speaker 1]
No, it's not. See? Here.

Well, here in the last paragraph, it's ten del tokpay lo is first.

[Speaker 2]
Oh, he mentioned that. Okay, so you're not referring to the syllogism.

[Speaker 1]
Yeah. Okay? Yeah.

[Speaker 2]
Got it.

[Speaker 1]
Then he says something odd. He says, and we didn't really cover it last time. He says, if you put it more extensively, it would be the six perfections.

Okay. And I would say he's referring to the classical division of the six perfections. The first three are mainly sunam consult, cause the body of a Buddha.

The last two perfections mainly cause the mind of a Buddha. And the middle perfection, effort, applies to both. But he doesn't say that.

He just says, if you want more detail, think about applying this to the six perfections. But we know how, right? We can mention it in our footnote.

And by the way, I don't put something in a footnote that I learned. I go find it in a scripture and put it in a footnote. I want to go find, if we put a footnote there about splitting the six perfections into the cause for the body and the cause for the mind, sunam consult and the yeshe consult, I want to go find a scripture that says it.

And that's just our style. Even if I heard it from Rinpoche 10,000 times, I'm going to go find it in a book. Okay, here we go.

New stuff. Okay. So, seeing dependent origination became a method, thab su gyur, right?

Became a method of seeing emptiness, okay? Understanding dependence, understanding that your husband comes from your yelling at the kids, becomes a method of understanding that the second husband was never there. Okay?

Now he continues in that same style, same vein. He says, now, if you consider all the things in the universe which are subsumed by dependent origination, which can be considered manifestations of dependent origination, how many are there?

[Speaker 2]
All of them.

[Speaker 1]
No, no, only those with causes. No, that's lower school. No, only those with parts.

No, that's also lower school.

[Speaker 2]
Okay, got it?

[Speaker 1]
Remember Pabongka? Famous three functionalists who are independent. Yeah, okay.

So, anyway, jin nye pa means however many there may be. la dupe nyonmongpa chen mayinpay mi shepa. This is a special kind of ignorance, okay?

This is a special kind of ignorance which does not relate to not seeing things as no self nature, okay? We have other kinds of ignorance where we just don't know all the things in the universe. That's not misunderstanding their nature.

So, this is another, this is like shiddup as opposed to nyundrup, okay? It's not related directly to seeing emptiness directly. We just don't know what was in Trump's mind yesterday at 2.35 p.m. I mean, you can guess.

[Speaker 2]
Are you talking about dupe nyonmongpa?

[Speaker 1]
No, I'm talking about mi shepa, which is not tied up with negative emotions. Yeah, it's not tied up with negative emotions. It's just, you can't see all the things in the universe at the same time yet, okay?

It's not to do with misunderstanding the husband. It's to do with seeing every husband in the universe all the time. Again, that's a different thing, okay?

That's not so much, that's a different thing. We're not talking about it being kleshik or not kleshik. It just can't see all the things in the universe at the same time, okay?

That's called nyonmongchen ma yinpe mi shepa, okay? The nyonmongchen yinpe mi shepa is destroyed when you're in arhat. But that doesn't mean you can see all the things in the universe yet, okay?

So, we have a special kind of mi shepa, which is called nyonmongchen ma yinpe mi shepa. Lack of knowledge. This is a real ignorance, where you cannot yet see all of the things in the universe, okay?

But it still blocks you, okay? You could say drip lung ma ten maybe, okay?

[Speaker 2]
So, you're saying the realization of no self, nature acts to clear away that?

[Speaker 1]
Yeah, but still, still, when you do see that things are empty, it still guides you towards that goal, okay? You can't see all the things in the universe until you see emptiness directly, okay? And sooner or later it's going to take you there, okay?

lo de nyi sanggye gyi sar tab gongpay lo de nyi sanggye gyi sar tab gongpay gyurwa chepay chen lo de nyi sanggye gyi sar I don't understand that. sarwa chepa lo de nyi, this same state of mind, at the level of a Buddha, okay? tab gongpay, by meditating on it, I don't understand, it doesn't make any sense.

Check the, check the scan. Okay, check the scan. You don't have to meditate on that state of mind at a Buddhist level, okay?

All right. So, de nyi, please read. de nyi tab tang tab chung yin te This is a famous thing that you guys haven't had yet.

You can divide it into tab and tab chung. It means a method, upaya, and then what results from that method. What do you get from that method?

So, tab chung. You got to read it together. What's the method result?

So, this is a famous division into method, and what you get from the method, what results from the method, okay? So, he says those two are tab and tab chung, okay? What?

Seeing the no-self nature of things leads to omniscience, or you can say seeing dependent origination leads to seeing no-self nature leads to seeing all objects, okay? He's just saying there's a cause and effect here, okay?

[Speaker 2]
Can you say that one more time again? I'm sorry.

[Speaker 1]
These two are respectively method and what you get from the method, okay? And which one is method? Seeing the emptiness?

It's not clear from this. Yeah, there's something going on with the Tibetan. But I would take it to be above.

He said the tab was seeing tendrel, and the tab chung was rang shing me par topa. Seeing dependent origination and then seeing emptiness. But seeing emptiness in turn is a method for the result of the method, which is to see all existing objects at the same time.

So, we don't know which two he's talking about. It could be both. See, he says here, both of those.

He could be talking about two groups of ... yeah, two pairs. Could be, yeah.

He's going to prove that statement with a quotation from Madhyamaka Avatara. And that might help us this time. Okay, so here we go.

[Speaker 2]
So, the other pair would basically be seeing emptiness and getting rid of shadroth?

[Speaker 1]
Yeah. Obstacles to omniscience. You can choose when you get there.

Maybe he wants it ambiguous.

[Speaker 2]
Maybe. Now, this is really interesting.

[Speaker 1]
He says, in fact, the Madhyamaka Avatara says that kundzab denpa is the top, and dendam denpa is the top chung. He ties it to the two realities. Which would support interpreting the last sentence as understanding dependent origination, and then understanding ultimate reality.

And not omniscience. Okay. Right.

I went and looked around for you. Thank you. And, here it is.

I have this new system of the bigger letters are the important one. There's more, a lot more in there because I'm trying to catch the page number. So you can make a footnote easily.

Okay. Yeah. Tanye, please read.

Start with Tanye, big letters.

[Speaker 2]
Good.

[Speaker 1]
That's it. It's nice to add the next two lines. If you put it in your footnote, I would add the next two lines.

[Speaker 2]
Okay.

[Speaker 1]
So, what's it say? Tanye denpa, top sutra.

[Speaker 2]
The method is the truth.

[Speaker 1]
Good. Which means kundzab. Deceptive reality is the method.

[Speaker 2]
And ultimate reality is the result.

[Speaker 1]
Yeah, good. Meaning, if you understand that your husband comes from seeds, you'll be able to understand that he doesn't exist the way you thought he did. Which makes sense, right?

de nyi kyi nam ye kang gi mi she pa, any person who doesn't understand these two divisions, uh, they have jukpa to a lam ngenpa.

[Speaker 2]
They have entered into a lower path.

[Speaker 1]
They've entered into a bad path because they have wrong ideas.

[Speaker 2]
Uh huh. Nam tok.

[Speaker 1]
Nam tok comes together. Say nam tok. In colloquial, it means superstition.

Okay? Or, what do you call it? Fantasy idea.

Like a delusion. That spelling. That spelling means like a delusion.

He's got a lot of nam toks about how I feel about him, but they're all false. Like that, okay? Uh huh.

Okay. Then he quotes another book called the Umla Jukpa. Madhyamakavatara.

But he doesn't tell you it's Madhyamakavatara. But I'm telling you it's a Madhyamakavatara. Okay, here we go.

Please read. kun tsob de nyi shog yang karpo gyek gyur pa, de pe kyal po de nyi...

[Speaker 2]
Oh, am I looking at the wrong one?

[Speaker 1]
No.

[Speaker 2]
He corrected it.

[Speaker 1]
You are looking at the wrong one. I fixed it. Something's going on.

[Speaker 2]
Oh no, I'm losing it.

[Speaker 1]
You don't have my version. I just had this one open. Yeah, yeah.

Okay.

[Speaker 2]
nang pay kyal po gyat so pa do chok tu dro gyat so pa do chok tu dro I put a note here, how to split long lines.

[Speaker 1]
I propose what I've been doing in the last year or so. When I hit a line that would go... You see, look how I did it here and then look at this.

You see, I propose And what I did was, I did it by meter. KUN TSOGS BDE NI ZHOG YANG ... sorry, I hate this keyboard.

KUN TSOGS BDE NI ... oh man, why? What happened to Apple Company?

Yeah, so look at, this is a lot more attractive is what I'm saying, okay? NGANGS PA'I RGYAL PO DE NI ... and then, but split it at the same place all the time, after so many syllables, okay?

So that's how I'm going to treat these things from now on. And it looks nicer, and I've been doing it for about a year, I just didn't tell you guys, okay? KUN TSOGS BDE NI ZHOG YANG, KUN TSOGS BDE NI ZHOG YANG, six beats, RGYAL PO DGE RGYUR PA, five beats, okay?

Because it's huge, it's a huge line in Sanskrit, okay? I'm sorry, did I? NGANGS PA'I RGYAL PO DE NI, KUN TSOGS BDE NI ZHOG YANG, I should have done it this way.

Okay, I added DUNG here just for myself, okay? And ZHOG means what? Wings, okay?

Wings. Yeah, this is that two wings thing. Two wings thing, okay?

So, you need two wings. What are they? KUN TSOGS BDEN PA, and DUR DAM BDEN PA, okay?

Yeah, you need conventional reality, deceptive reality, which is DENDO, dependent origination, and you need BDE NI, suchness, which is emptiness. Suchness, emptiness, and dependent origination, two sides of the same iPhone. We don't use coins anymore, okay?

Two sides, they go together, you can't have one without the other. You can't take off the back of the cell phone, just think about dependent origination, you have to think of the interaction of dependent origination. So, he says the same thing, he didn't have an iPhone, so he used a goose, a duck, okay?

He used a goose, a NGON PA, okay? It is duck. Yeah, now it's a real duck, okay?

It's a goose, okay? So, he didn't have an iPhone, he used a goose. Why?

What's the same about this iPhone and a goose? Yeah, two wings. You can't have one without the other, he's just gonna flop around in a circle on the ground, okay?

You gotta have both. Same as an iPhone, same as a coin, you can use a coin, it doesn't matter, okay?

[Speaker 2]
So, the first line saying wings spread, white wings spread wide or something?

[Speaker 1]
Nice, yeah. YANG also means wide, or light, or light, huh? It means wide with an S, yeah, YANGBO.

Yeah, YANGSA. So, they spread their massive, what do you call that? Ebony and ivory.

They spread their, they spread their massive ivory wings of dependent origination and emptiness. You say, okay, who does? The king of the NGON PA.

[Speaker 2]
The king of the ducks.

[Speaker 1]
Yeah, and it refers to geese in a line going to the north or the south, and the king, the big goose in the middle, who's that? Yeah, he's the NGON PA'I RGYAL PO. The king of the geese is leading all the other geese, okay, to the, I don't know, wherever there's water or something.

Maybe, I don't know. It's wrong, it's NGON PA.

[Speaker 2]
Yeah, I fixed it.

[Speaker 1]
First, I fixed the second one, then I caught the first one. Twice, twice, yeah, and we are the SKYE BA'O NGON PA. We are the other geese that he's leading.

He's the guy out in front of the V, and we are the other, and he's using both wings, dependent origination and emptiness. Okay, it's a very beautiful image, okay. I made a mistake on this one time, and Art corrected me, so I never forgot it, because I'm so jealous of him.

Okay, DUN DU DAR NAS means that he forges a head at the front, okay. What gives him his power?

[Speaker 2]
Virtue.

[Speaker 1]
The wind of good deeds fills his cells. ZHUGS RTOGS, the power of his good karma, okay. And then all of us can pass, PHA ROL TU CHIN, right?

Yeah, and when you say PHA ROL in normal Tibetan, it means the other side of an ocean. It's not just any other side. PHA ROL YID DA, BOLO BOLO MED DO, BOLO MED DO in Chinese, okay, BOLO MED DO.

The BOLO means the other side of the ocean, and YID DO means to go. PHA ROL YID DA, and it's the same YID as an exit, and the root is I. The verbal root is simple I, okay.

Okay, good. TZANG RGYAL BA'I YIN TANG RGYAL TSOG PHA ROL CHOG TU RTOG. We go to that supreme other side of the ocean.

We cross the ocean, and by the end, you have covered all the great qualities of a Buddha. So, meaning, you finally, when you hit the beach in Japan or China, suddenly you have all the qualities of a Buddha, okay, by that time. Cool?

So, he's not comparing the ocean to...

[Speaker 2]
Samsara.

[Speaker 1]
Samsara. He's comparing the ocean to partially achieving the qualities of a Buddha, and when you hit the other side, you have all of them. Okay, got it?

Nice. What does this verse prove? Yeah, THUB and THUB CHUNG.

THUB and THUB CHUNG. He's on the subject of THUB and THUB CHUNG. Yeah, KUN TSOG PA'I THUB, DE NI is THUB CHUNG.

Cool? And there's the original quotation that I should have put in big letters for you. And by the way, here it's spelled...

This is interesting. I think we have a slightly different verse here. Don't we?

It looks the same.

[Speaker 2]
It says TUD ROL. I don't think it says TUD ROL.

[Speaker 1]
KUN TSOG DE NI SHOG YANG KHAR PO RGYAS RGYUR PA. Oh, you're right. NAM PA'I RGYAL PA DE NI RGYUR PA NAM PA'I.

Okay, okay. Oh, this is wrong. This instrumental is wrong, I think.

Yeah, it should have been... This is correct, okay? In front of the other geese.

In the front of the other geese, okay? This is misleading. This instrumental is misleading.

Okay, I'll go with our author. And it's the end of the sixth chapter, which is the chapter devoted to emptiness, the sixth perfection. And it's 80% of the book, okay?

The one perfection. His book is a presentation of the six perfections, similar to Shantideva's, but he's more shameless about devoting 80 or 90% of it to the perfectionism. Say again?

[Speaker 2]
Oh, we're over time.

[Speaker 1]
How did we do that? Come on, let's do a little bit more. If somebody has to go, go.

Okay, if somebody has to go, go. But he got cheated again, or whatever. Okay, keep going.

[Speaker 2]
THAN GNYED KYI KHABS SU GZHAN DU'AM.

[Speaker 1]
GZHAN DU'AM.

[Speaker 2]
Oh, okay, let me look at yours up here. THAN GNYED KYI KHABS SU GZHAN DU'AM.

[Speaker 1]
THAN GNYED KYI KHABS SU.

[Speaker 2]
In the context of convention.

[Speaker 1]
Good. GZHAN DU'AM DRUL NGO LA. It says, to the other state of mind, which he a-positivizes as a mistaken state of mind.

A mistaken state of mind. Now, if you don't say that specifically, then NAM BZHAG MI SHES PA DE DAG. People who don't understand how this system works, between the two truths, okay?

People who don't get it, they, key lang, key len, they accept that these two truths are like tsarik and trangrik. Gyelm drel. If you have ever studied gyelm drel, you'll be able to understand this line.

Who studied gyelm drel? That's Adam's text, okay? Okay, this is called yeah, this is a contradiction.

Hot, hot sensation and a cold, well this doesn't mean the sensation, it means the feel, a touch, the cold feeling and the hot feeling. They think the two truths are contradictory, okay? Okay, like hot and cold.

Something cannot be hot and cold at the same time. It doesn't mean the feeling, it means the object, okay? Therefore, they can never explain these two truths as being a method and the result of that method.

They can't say that deceptive reality, meaning dependent origination, is a method for reaching emptiness perception. They think they have to be totally opposite, you know, they think they have to be contradictory. They don't see how one could flow into the other.

Okay, got it? He's hitting on this thing, one flows into the other, okay? So, they're incapable, mi nu, of explaining how they could be method and result of the method.

Let's finish this sentence. Yeah, they say once you've established the meaning of ultimate reality, then deceptive reality can't even exist, and becomes like a mo sham kyi pu.

[Speaker 2]
The son of a barren woman.

[Speaker 1]
The son of a barren woman. The son of a woman who never had a kid and will never have a kid. Okay, got it?

All right? They think that. They think once you get to ultimate reality, other reality disappears.

But we know dependent origination is the fact that your husband came from yelling at your kids, and when you understand that he's not what you thought he was, that doesn't wipe out the fact that he comes from yelling at your kids, okay? In fact, one helps you understand the other. Don't tell me they're contradictory understandings, they go together.

They are like the two wings of a goose. This great goose, Mr. Buddha, leading us all to the other side of the far shore of all the qualities of a Buddha. I gotta go home, I'm sorry.

My boss is coming home. But I wish you guys would do yoga, and I think it's lame that just because I have to go home, you're not going to do yoga. I'm, okay, no pressure.

[Speaker 2]
We have a teacher ready for you. Aaron's going to teach at the studio.

[Speaker 1]
I think since Aaron's teaching, everyone should try to go, okay?

[Speaker 2]
I think you'll get the hidden, I mean the extra bonus of seeing a baby.

[Speaker 1]
Sashi kuki chokshi metho tam Rila blingshi ninde gyempa di Sangye shindu mikte uwagi Chokhun lamda shingla chupasho Egam goro hathamandala kamhe atayami Ni kewo kun Sanam nyeshe tsotsok shing Sanam nyeshe le chungwe Tampa kuni topajo Shogish mogi Thank you. Yeah, I'll do it right now.