Классика Алмазного огранщика: Верхний Срединный путь — Великие книги мудрости, занятие 56

[Speaker 1]
Sadhguru Ratnamandala Kaminiyatayami Sanghe Chidam Sukhichandamla Chokshubhadu Dagni Kelsuchi Daghi Chhenyeng Gipe Sanamki Jola Panchir Sanghe Juparsho Sanghe Chidam Sukhichandamla Chokshubhadu Dagni Kelsuchi Daghi Chhenyeng Gipe Sanamki Jola Panchir Sanghe Juparsho Sanghe Chidam Sukhichandamla Chokshubhadu Dagni Kelsuchi Daghi Chhenyeng Gipe Sanamki Jola Panchir Sanghe Juparsho Gyaltsabje begins a discussion of a method and an objective. What is the method and what is the objective?

We just talked about it. Which is the method and which is the objective?

[Speaker 2]
Understanding of the concept becomes the objective.

[Speaker 1]
You didn't give her any money? Give her money. I give her entrance.

Tibetan for method. Wait, who said for me to give her money? You give her money.

Okay, good. Tibetan for method and objective. Top for method?

Yeah. Objective? No.

Topjung? Topjung, yeah. Top and topjung.

Top and topjung. We just had it. Yeah, it was like five seconds ago.

That's pretty long. What metaphor does Master Chandrakirti use when describing deceptive reality and suchness? I'll give you a hint.

One word, two syllables. Sounds like Buddhist. Sounds kind of like...

Uh-huh. Yeah, you guys were both saying... A goose.

Uh-huh, a goose. A goose. Two wings of the goose.

Expresses wings. One is of penetration and he bleeds the other piece in his gaggle. On the wind of...

On the wind of wisdom? No, lungi. Yeah, power of wisdom.

No, it was lungi. Yeah, by the wind of virtue. Virtue.

Yeah, gewa. Gewa. And then they said something else.

Let's see. Oh, crossing the great ocean of the good qualities of the victor. Empowered, right?

Yeah, goose king. The goose king.

[Speaker 2]
Was it king or deity?

[Speaker 1]
Uh, yeah. Yes. I don't remember.

State Gyatsobje's explanation of why a mistaken state of mind could not find that the two truths have a relationship of method and objective. Two realities. Excuse me.

This was the end of the class. Everybody was...

[Speaker 2]
Yes.

[Speaker 1]
What happens once you establish ultimate reality? Yeah. And this is saying that a mistaken state of mind wouldn't be able to do that because it sees them as contradictory.

Like something. Yeah. Called existing at the same time in one thing.

Because once you've established ultimate reality, dependent origination disappears. It's like the... It's like the blank of a blank.

The blank of a blank? It's like the blank of a woman.

[Speaker 2]
Oh, it's like a child, a bear. Yeah, yeah, yeah. A bear child.

Yeah, yeah. Most strong people.

[Speaker 1]
Yeah, yeah. Most strong people. S-T-W.

[Speaker 2]
Wow.

[Speaker 1]
Wow. Oh, yeah. No more bed time.

Not today. Not today. I'm going to...

I have a daughter now. I have to... Where does she go?

I don't know. I don't want to... Everything should be a little cleaner.

She's not dependent origination. Yeah, good. It's just hot and cold.

[Speaker 2]
Oh, yeah.

[Speaker 1]
No, you're right. Yeah. Don't put shades up to cop.

Oh, yeah. Duh. I just leave it there by default.

Oh, yeah. I just keep copying and pasting my own Tibetan. You'll get criticized by some Tibetans someday.

They'll blame me. Well, I won't, but they will.

[Speaker 2]
They will.

[Speaker 1]
There's another one. There's another one. Come on.

It's not showing up. Oh, here we go.

[Speaker 2]
Good.

[Speaker 1]
Yeah, yeah, yeah, yeah. I already got that. Wings.

Good. Nice, Chen Zhong. All right.

Please guide us. Our old goose leader.

[Speaker 2]
Goose king? Goose king.

[Speaker 1]
Go to the pastries next door. Oh, yeah. Oh, yeah.

Just to repeat, he said these guys don't know how to establish tap and tap chung, meaning they can't establish the relationship between dependent origination, which in the kitchen is? The husband, who does come from you having yelled at the children. Yeah, connection between the children, yelling at the children and the husband yelling, is dependent origination.

What's the emptiness in the kitchen? Yeah, so understanding one will lead to the understanding of the other, okay? So if you don't understand that, then you will think that normal reality has all the reality of a son of a bear and a woman.

You will think, then your version of emptiness will cancel everything. There won't be any seeds if you go too far, if you go too far, okay? So now he's complaining about those guys.

Luke Day, please read. Luke Day, ni tsik tok gang tar gyur kyang, tongpa dung ye mey tu sungway, pakpa deng shi mi pey pakpa, telwa la nguy thok che gyur pa yin no. Okay, that system, tsik tok gang tar gyur kyang, the one that's spoken by those guys, people like that?

No, it doesn't matter how they say it, but in the way, in the end, tongpa dung ye mey tu sung. They don't understand the meaning of emptiness? No, they take the meaning of emptiness as ye mey.

Non-existent? Completely non-existent. Nothing exists at all.

Ye means infinitely or endlessly, or ye she means ... yeah, similar, yeah. Not spelled the same.

So when they say emptiness means that nothing exists, then they would have to say, if you gave to them a proof where you tried to prove that the Four Higher Truths were incorrect, they would have to say duh. They'd have to say duh, you see? To a telwa, to a statement of absurdity about the Four Higher Truths not being correct, they would have to say, yeah, I agree.

Duh tok chepa means they would end up having to say, I agree. Yeah, Gyaltsabje did do that. Yeah, yeah, I'm not going there.

[Speaker 2]
Okay.

[Speaker 1]
See? Three pages back. And then he quotes Nagarjuna.

Here we go. Good. So somebody accused Nagarjuna, if you say everything's empty, then the teaching on the Four Truths by the Buddha is wrong.

Okay? If you say nothing exists, they misunderstand emptiness. So if you say nothing exists at all, if you say everything is emptiness, which they misunderstand, then you're contradicting the Buddha's first teaching, which is about the Four Truths, and they surely exist.

Okay? Suffering exists. Causes of suffering exist.

Okay? And then here is Nagarjuna's answer to them.

[Speaker 2]
Okay?

[Speaker 1]
Gyalte dikun mitong na, if things aren't empty, then you can say me. Yeah, if things weren't empty, then you could say the Four Truths don't exist. Got it?

They complained to him, they say if everything's empty, then the first teaching of the Buddha means nothing. Everything's suffering, everything causes ... The Buddha shouldn't have taught Four Truths at the deer park in Varanasi.

He should have said nothing exists. But he shouldn't have taught the Four Truths. And then Nagarjuna's like, haha, you don't understand.

If things aren't empty, there's no Four Truths. That's the opposite. If things are not empty, you can't talk about the Four Truths.

Okay, got it? So gyalte dikun mitong na, if all this stuff is not empty, then according to you, kyur la, those Four Arya Truths would have to not exist. Mepa thang.

Okay, according to you, if they're not empty, they don't exist. Then according to you, they would have to not exist. Yeah, something like that.

Yeah, you'd have to say according to you. She, what he's really saying here is rang la deng shing mi tepe nyepa me. He's saying, yeah, I'm not the one who has the problem of saying the Four Truths are incorrect.

I'm not the one who says the Four Truths are incorrect. Who? You are!

Because if you cancel ... if you deny ultimate reality, then you deny deceptive reality, because there are two sides of the same coin. If you deny emptiness, you deny dependent origination.

If you deny emptiness, you divide the ... you deny the Four Truths, okay? Don't say I'm the one who has a problem.

You're the one who has a problem. You ... don't tell me ...

so anyway, rang la meaning to Nagarjuna, deng shing mi tepe nyepa me. I don't have a problem where I say the Four Truths aren't correct. That's not who's got the problem.

You got the problem. Okay, so these three lines, one and a half Sanskrit verses, are a defense. Sorry, three-quarters of a Sanskrit verse are a defense by Nagarjuna.

Don't ... you know, I'm not the one who has a problem of the Four Truths. You're the one who has a problem of Four Truths.

Okay, got it? Then I went to try to find the ... yeah, there's a very ...

yeah, yeah, here it is. Wisdom, right? Umetsawa said, yeah, kel te di kun mi tong na.

If things aren't empty, then nothing starts and nothing ends. And then according to you, there wouldn't be any Four Arya Truths, okay? Kula mepa tawang gyur.

Okay? You're the one, okay? We can ...

I mean, this is so short, we don't have to do that. Okay, we got another verse to go. We skipped a verse.

No, there's a ... is it ... it's not ...

it's a short note for Nagarjuna here, just five lines, and then it goes to a new verse. Yeah, no, it's a new poetry. Yeah, very famous.

Chodron tongpa di shen ne. Those people who ... yeah, those people who understand the fact that all things are empty, and then ...

best stand with an E please. Yeah, who still accept dependent origination, okay? Those guys who say everything's empty, but still rely on the teaching of cause and effect, ing wo, but it means dependent origination.

That kind of people, they're amazing. This is the comparative instrumental. The comparative instrumental.

Did I say comparative? Yeah, these are more fucking amazing than fucking amazing. They are cooler than cool.

They are cool beyond cool. Okay, they are amazing beyond amazing. Okay, me chung wa.

Why? Because they use top and top chung. They see the two as coming together.

Now, me chung wa and ... me duk chung wa is the full form, and it's the same as Mozart. It's the same.

Me chung is like wondrous, Mozart is like amazing, you know, same thing. Okay, now what's weird is this is in the tantras. This is from tantra, okay, and it's a commentary on bodhichitta in the tantras, and it's written by Nagarjuna.

Nagarjuna wrote a tantra called the commentary on bodhichitta, okay, and it's awesome.

[Speaker 2]
Super awesome.

[Speaker 1]
Well, this is a very nice piece of work that you guys should familiarize yourself with. Me and Jigme found an ancient catalog to the Tenggir that had the tantras all organized. It showed the logic of the Tenggir order of the tantras.

So we split the database into that, and we finished. So, you know, you go to the Guhyasamaja teachings, and then inside of that are many many different systems, and Nagarjuna's is one. So if you go to the ACIP database for the Tenggir, we split all the tantras up correctly, okay, and no one's ever done that, okay.

It took about three years or something, but she finished. At least she finished the Anuttara Yoga. Ah, we're getting to that.

Yes, you mean BSTAN? Oh, I think it's a dumb card, but let's see, we have other verses. Yeah, but I think it should be Drangon.

You're right, let's change this one, because this is the Seramehme. Yeah, not lower, but higher lower. Eh, shut up.

Okay, by the way, here's my correction of the ten, okay. Who teaches cause and effect is not what it says. It doesn't say who understands emptiness and goes on to teach cause and effect, that's not what it says.

Who understands emptiness and still relies on the teaching of cause and effect. But it's a completely different verb, right? BSTAN with an E.

Now what's interesting is, in the Tenggir it's an E, and I like it, okay. In the Tony Lama, he gets tenpa correct, and he does the RMs correct, okay. And, but when he wrote the Diamond Cutter Sutra, BSTAN.

Same author. But there is a, there is an input of that text that's correct. Oh no, that's still wrong, okay.

Two inputs of the same text, spell it wrong, okay. Nobody fixed it. And then here's Tungten Chenmo, Ketub Jey, which someone's going to translate.

BSTAN. So, I go with him, okay. He says rely on.

Okay, so I just gave you a bunch of, but Gyaltsab Jey says, he insists on BSTAN. So, it's worth a footnote that the High Lamas kind of don't agree on this, and some High Lamas halfway through the river change horses, okay. I like to say final words from Tsongkhapa.

Personally, whatever Tsongkhapa says, I'm going to go with it, okay. Unless he disagrees with me, right? And he says BSTAN, okay.

But later on in his text, well, he says it without the B, okay. So, I'll go with that. Yeah, it is.

Yeah, same meaning, okay. Alright, so anyway, I went and got y'all the choices. Alright, here we go.

ZHES BSTAN NYID TSE MA GCIG GI NOR RDZOGS TU MI RUNG YANG, ZHES GCIG GI THENG TU RDZOGS TU MI RUNG STE, GZUGS DRA BZHIN. I don't know. Xiaoping, should I be generous or not?

Can I afford to be generous? I should slow down. $200.

ZHES BSTAN NYID TSE MA GCIG GI NOR ... I just make more money. You realize this is how I make money, you know.

Right? If what I teach all day is true, I'm making more money. If it's not, I'm a fool and I'm losing money.

$10.98. So much pressure. Bob Harper's second side countdown. First side is always slow.

$10.98 ZHES BSTAN NYID TSE MA. Okay, cancel that. Question.

Well, I want a translation of these two lines here. Can you have a correct, accurate perception, is how I'd like to translate pramana now. Can you have an accurate perception of the two truths, both of them in one perception at the same time?

Is it possible? Oh, if you're a Buddha. Okay, not Buddha, okay.

Can you perceive the two truths simultaneously? MI RUNG. Directly, by a non-Buddha.

Impossible. SOK TU MI RUNG means those two perceptions could never come together in a single brain. Okay, they could never come together in a single brain.

Okay, impossible. At the same time, you cannot perceive the emptiness, the absence of something, at the same time as you're perceiving the presence of something. Okay, just simple.

Okay, you can't. It's not possible. SOK TU MI RUNG.

But that doesn't mean they SOK TU MI RUNG with regard to any single object. So, you can? Oh.

Can this strawberry have, can both truths apply to the strawberry at the same time? Yeah. Yeah, it has its emptiness, it has its ego.

That's fine. Those two can congregate, soak on top of the strawberry at the same time, but not in a state of mind.

[Speaker 2]
Not possible.

[Speaker 1]
The object has both, but nobody, you can't perceive both at the same time. Now the other guy misunderstood that, and he said if everything's empty then it can't be dependent. Yeah.

Cool. Okay, he misunderstood the principle. Those two truths can apply to a single strawberry at the same time, no problem.

It came from a cause, and it did not come from a cause. Emptiness and dependent origination. Okay, got it?

But my mind can't hold one while it holds the other. Okay, my mind can't hold both at the same time. Because for one of them, my mind has to push out something.

And for the other one, my mind has to not push out something. A non-Buddha cannot perceive both at the same time. But that doesn't mean you have to cancel dependent origination because things are empty.

Got it?

[Speaker 2]
Yeah, that's why we have two husbands in the kitchen.

[Speaker 1]
That's why one husband didn't have to leave when the other one's in the kitchen. It's a good point. You don't see two husbands.

There are two husbands, I guess, is the difference. I mean, there are two husbands.

[Speaker 2]
There are in it. Why did he use room and not food?

[Speaker 1]
I'm sorry, what?

[Speaker 2]
Why did he say it's suitable to do that, but why did he say he must do it?

[Speaker 1]
Oh yeah, he's not pushing it so far yet. Yeah. First he wants to take the guy out of the wrong view, and then later he'll say it has to be.

Okay. Okay, go ahead, Mr. Nip. Okay, good.

But, it's not that ... it's not at all yang nye. Okay?

But it's not that it's not at all that we are accepting the idea that there could be some virtuous thing that did not depend on the mind. Okay? We believe in emptiness, but that doesn't mean we believe something can be goodness without depending on the mind.

Okay? Because what? So, chel was hard because chel means like quickly, or it can mean different things if it's spelled differently, but it was taktar.

Yeah, and this tar means taktar. On a takpa. Yeah, a rope with a checkerboard pattern, which looks like a rattlesnake at Diamond Mountain.

They have this pattern, you know, these drawings on the snake's back. So, what this deceptive reality resembles, you tak, you impute a snake onto a checkered rope. Okay?

Like that, topi dzintang gompo. What's kyakpa gompo? It's something about poop.

Unreal poop. In the monastery, when you want to say somebody's talking worthless crap, you say ah, kyakpa gompo. Now listen, you will remember all the dirty words, and you won't remember the good words, I'm telling you.

Okay? But when you want to say, ah, that guy just talks bullshit, you say, ah, kyakpa gompo. He just dried poop.

Dried dog poop. He talks dried dog poop. Okay?

Here it's the same, dzintang gompo. Ah! Yeah, it's a hollow perspective, that's good.

Of a fantasy, right? Yeah, yeah, ming tsam yin shing. That's your version of name only.

Okay? Sorry? Oh, yeah, no, his version of kundzopis can't exist.

Our version of kundzopis is there, but it's not what it seems to be. Okay? All right, but yours is really mine, it's name only.

Okay? You say kundzopis, you're just nothing. Okay?

And in fact, you also refuse dakshi, which is the thing given the name. It's the silver and the cylinder. It's the silver and the cylinder.

It's the part of the cars, parts of the car, before you call it car. Okay? What receives the name is called dakshi.

What receives the name. Dok che is the namer. Dakshi is what you're giving the name to.

Dak che is the result of the dok che and the dakshi. Yeah. Okay, it's good to get those straight.

Yeah, according to you, the thing being given the name don't exist either. kang yang ma duk, don't exist at all. Doesn't exist at all.

According to you, according to you, name only, with some kind of hollow understanding of imagination, means that the thing you're giving the name, which is the parts of the car, or the red face of the husband, okay? According to you, they don't exist at all. And nothing else exists either.

That thing also. That thing is not itself, and it's not anything else either. Okay?

You also reject the basis, the dakshi. You say the name is empty. You say the thing that was given the name is empty, and you say it can't be that or anything else.

Okay? Okay? It can't be that or anything else.

Mi lunpo. Do dzang lun.

[Speaker 2]
Do dzang lun.

[Speaker 1]
That's a famous lun. Yeah, dzang lun is the Sutra of the Wise and the Foolish. Okay, that's a famous one.

So, these kind of idiots, fools, foolish, by the way it's more foolish than idiot, okay? It just means lightweight foolish guy running around like with a tutu on or something. I don't know, that's mi lunpo.

It doesn't mean, you know, some Trump about to kill people. It means some like, wacky, wacky. Okay, mi lunpo la balang tu tapa na, if something is named a cow, or a cow, right?

Tapa na. If something is called a ... Ra ring tun kyi chepa min jukpa shintu.

If something was just labeled a cow, you could never take a ruler and measure how long its horns were. It would not bear judging the length of the horns, okay? They think the thing which is empty doesn't exist, so therefore they think trying to discuss it is useless, because it would have no qualities.

So, they would say, if there's no cow there, or there's no ox there, why you take a ruler to measure what? You know, the thing, the basis, dak shi, isn't there. So, how are you going to talk about, how are you going to examine its qualities, okay?

All right, according to them, okay? That's the meaning of deceptive reality, okay? Ring tun kyi chepa min jukpa, it doesn't bear examining the length of the horn.

Shintu, in the same way, gyundar ni de ni dang shen kyi chepa min jukpa shintu. You can't, yeah, you can't examine the nature of cause and effect, or anything relating to it. It won't bear examining, because it doesn't exist, because it's kunzal denpa, because it's dependent origination, okay?

And kind of equivalent to the four truths, okay? All right, because you're the person who said the rope looked like a snake. That's what they would say.

You're the person who said it was a rope. So, how are you going to, you're going to measure the fangs on the rope? Of course, they would do that, they would say it this way.

Okay, that's not what we mean by like a rope, that's not what we mean. It looks as though the whole thing comes from its side, but it doesn't. Okay, okay, go ahead.

Okay, good. YANG DE TZAM LA DRUL NAS, having mistaken just this much, okay? If you've mistaken it to this point, and then you engage in some examination of it, it wouldn't be deceptive anymore, okay?

They think, they ... MI TZAM, don't think that way, I'll say it again. If I have been mistaken to that point, and then I engage in a examination of the length of the horns of a cow that doesn't exist, okay?

Then you might start to think kunzal didn't exist at all. Deceptive doesn't exist at all. You could start thinking that way, okay?

Yeah. RIG MNGOR MA GRUB PA, this is very difficult, okay? RIG means logic, MNGOR means into the face of logic, meaning to a mind operating in a logical mode, to a state of mind operating in a logical mode.

That thing, it's true, it doesn't exist. It cannot bear up under examination, but MA LTAG MA BYAS PAR, yeah, if you just like, you get by, you don't think about it, you know? If you try to think about, overthink emptiness, you can't drink coffee.

So, back up a little bit, MA LTAG MA BYAS PAR, you know, if you don't, if you're not actively thinking about the logic right then, you can still drink coffee, okay? RIG MNGOR MA GRUB PA YIN GYI, KUN TZAM GYI THUM MONG MIN PA'I KHO BA NI, but if you want to get the real, super special understanding of deceptive reality, okay? The unique, THUM MONG MA YIN PA, if you want to get a real, unique understanding of deceptive reality, well, first cut all the GRUB PA's.

Deny the exaggerations. Good, yeah, cut the exaggerations. Oh, this thing is coming from its own side.

Cut that. This thing, the husband is tired, he's angry because he was tired, he got in traffic, his boss yelled at him, he's hungry. Cut those, cut those reasons, okay?

They're wrong, okay? Cut, and then the truth will, it's one of those YONGS SU GRUB PA, cut the fake ones and the real one comes up, okay? So, cut the GRUB PA's, and then subsequently you will find the real thing, okay?

And that's the unique way to arrive at emptiness, okay?

[Speaker 2]
Sorry?

[Speaker 1]
Oh, he said THUM MONG MA YIN PA, the special way of understanding, of understanding dependence, which he calls deceptive reality, okay? You want the special way? Cut all the wrong things, cut he was tired, cut he was in traffic, cut he was hungry, cut his favorite TV wasn't show on, and what comes up?

What comes up? Cut all those fake reasons, GRUB PA, what comes up? Yeah, I yelled at my kids, okay?

Cut the thing about the traffic, cut the thing about he's tired, cut the thing about he's hungry, and what comes up? What's left is, I yelled at my kids. Dependent origination.

Cut the GRUB PA's. GRUB PA means fantasy reasons for his anger, okay? Made up, okay?

Made up reasons for his anger. Cut all those, and this is a unique method of reaching dependent origination, of deception, okay? Cut all the wrong reasons, and then the good one will come up.

He came from you yelling at the kids, okay? GRUB PA. RGAGS BYAS SU, okay?

If you cancel the wrong ideas, all of them, then BYAS SU NYE, you will find dependent origination later, okay? By a process of elimination, dependent origination will come up. Understanding that dependence is like an illusion is denying the exaggeration of the truth?

Give me the GRUB PA. Give me the GRUB PA. GRUB PA.

BLT. Oh, oh, oh, we rely on the denial of the truth. No, wait, say it this way.

Equational sentence, right? A equals B. TEN CHUNG RGYUD MA KHO BA equals BSTAN PA'I THUB PA KHYAB PA LA LTOS.

Understanding that dependence is an illusion, is what it means to ... No, understanding that dependence is an illusion depends upon the kick-buying ... It's the denial of the exaggeration that things could be true.

Good, good. In the kitchen, what's the exaggerations of things that could ... thinking that things are true?

Yeah, husband's tired, husband's hungry, those are not true. Those are exaggerations. Cut them, and you will understand the meaning of maya.

Why? Because by a process of elimination. If you cut the, he was in traffic, he was hungry, he was tired, then you figure out he comes from the yelling at the kids.

Why do we say it's illusion? You saw the illusion. Yeah, yeah, the illusion disappeared.

What's the illusion? Oh, he's upset, something happened to him, that's illusion. It's all your fault, 100% your fault, always.

Okay, got it? And then you can really understand the meaning of maya. Maya, that's illusion.

And there's no other meaning of illusion in Buddhism. That's it, that's maya, that's illusion. It doesn't mean the world doesn't exist, that's completely wrong, okay?

In fact, that's his problem here. He thinks as if it's illusion, it doesn't exist, okay? All right, we think if it's not illusion, then it's dependent origination.

You yelled at your kids, okay? All right, here we go. Okay, let's do that much, okay?

You guys want to take a shot? For $0, I'm in the mood. Up to Shepa Dung.

Okay, so Shepa, that's what they're saying? Yeah, some guys say, somebody got the kachik, right? That's the first two syllables.

Some people talk about ... The emptiness that you find through analysis. Good, some people say that the emptiness that you locate through analysis is an emptiness which is lo yi chepa.

You just made it up. It's a figment of your imagination, okay? If you come ...

some people say, look, if you reach a kind of emptiness by research of why the husband's really angry, then that's not natural emptiness. You made it up. You just created it by thinking all these reasons, then that's not a real emptiness.

That's like an artificial emptiness, okay? Got it? You made it up.

Lo yi che. What's this grammar? No.

Instrumental. You made it. Yeah, creation of the mind.

Created by the mind. Okay, got it? They call it ...

so Shepa means, they have this word, they complain to us, they say, oh your emptiness is a mental creation, you know. Why? You thought, you thought, you thought, then you made an emptiness, okay?

That's their first, first criticism, okay? Somebody else says, oh, ha jang chepa gyen yin. Yeah, you think too much.

You think too much. That's your problem. Ha jang chepa.

Ha jang means wait. You think too much. Don't do all this examination.

Emptiness is very simple. It's a pure reality, you know. Don't keep thinking all this stuff, you know.

It's the inner light. Just connect with it, okay? Ha jang she mawa.

Now this gye is bad, because it was gyang. Gyang ring makes sense. Good.

Their, their understanding of emptiness has been exiled to the other side of the moon. Their understanding of emptiness went on a long trip, you know. Gyang ring means long way, you know.

They have banished their understanding of emptiness to the other side of the moon, okay? These guys.

[Speaker 2]
See? Yeah, gyang ring means wait.

[Speaker 1]
Big, long, yeah, like gyang talk. Yeah, what's the word for ... Sanskrit word for mile?

Yojana? Yojana, yeah. It's the same word in yojana.

Yeah, you're a long way off. You're way off. When you say it in English, you're way off, you know.

[Speaker 2]
Sorry?

[Speaker 1]
Yeah, that key makes it the subject of the sentence. People who talk about A, an emptiness that you made up with your mind. B, an emptiness where you overthought too much.

Those guys, their understanding of emptiness is whoa, got to the other side of the moon, okay? They complain to us about we talk too much, we think too much. It's very common, you know.

I had people quit these classes. They said it's too much bullshit, you know. Just get to the point, you know.

Okay, too much talk. It's the same idea. We think if you look at it ...

we say the more intelligent people, rigpa thayepa gong ne. They want infinite proofs. Give me another hundred proofs of emptiness.

Okay, I love it. Okay, got it? Okay.

Yeah, so there's the English. Okay, che ne nyepa. When we say that you locate emptiness through examination.

When you say you ... when we say you locate emptiness through the process of analyze ... and ...

and ... analyzation? Analysis.

Yeah. It's not like we're saying that you're making some new emptiness where there was no emptiness before. That's not what we mean when we say ...

what did I say? Arrive at. Yeah, when we say arrive at, we're not talking something you made ...

you just created this emptiness and then you found it. That's not it. It was always there.

You examined, and then you got there. Okay. Yeah, nyepa me ne.

Oh, let's do that much. If that were the case, if you guys were correct and our analysis created the emptiness. Okay, lu chepa, right?

Then it would be like ... be like a vase? Yeah, fashioning a vase.

Like the second picture in the real life. Okay, like that. Then when you ne lug ma yinpa nyepa, when you find something that's not reality, okay, then therefore the mind is mistaken, and ...

and then, only then you can know and see emptiness. Okay. Kyi ...

sorry, tong nyi she tong gyi chepa gyur. Was emptiness created by understanding emptiness? Okay.

Okay. Lo chen chi lug du gyur, your mind will become mistaken, and tong nyi ... then emptiness is created by the understanding of emptiness, according to you.

[Speaker 2]
Okay.

[Speaker 1]
Okay. Chepa gyur la. Gag ja ngar yu kak na yang, bunpa shik che kyi towa shin du, tong nyi ngupa shik che du gyur gu so.

Yeah, if before you discovered emptiness, the gag ja was there. If the gag ja was there, and then you came and canceled it. Okay.

Yeah, if the gag ja was always there, then you came along and stopped it, okay, then it would be like taking a hammer to a ... to a water pitcher, and shik is passed to some gyik, you know, and smashing it to pieces. It'd be like taking a hammer and smashing a water pitcher to pieces, just like that.

In that case, the principle of emptiness would smash all normal things. Mm-hmm. Okay, if you think emptiness cancels dependent origination, then it's like emptiness is a hammer, and dependent origination is like a glass tea ...

coffee cup, and then you take a hammer to the coffee cup. That's your idea. Okay, emptiness destroys normal reality, especially deceptive reality.

Okay, got it? Should I keep going? Do we have time?

Yeah, we have five minutes. Let's go. Okay, good.

It goes on for a while. Yeah.

[Speaker 2]
Okay.

[Speaker 1]
So, den na ... I think this should be chir du. I think it's ...

let me check. Okay, den na ten jing la le sungway chi ma thada chupe chir du. Therefore, in order to wash away all of the impurity that the mind holds with regard to dependent origination, thinking is just smashed by emptiness.

Thinking they cannot co-exist, because they cannot co-exist in one mind looking at as an object, right? But they can co-exist in the object, okay? And to wash your mind of that, ta shen du sipay topa thadak che gu, you have to basically eliminate all other possibilities, okay?

You have to eliminate the wrong idea that other possibilities are possible. This ta is almost like mu. It's like mu shi mu sum, you know, yeah.

You have to eliminate the possibility of other possibilities, okay? Topa thadak che gu. You've got to examine all the possibilities that are possible, okay?

And ji si topa ma chepar du, anything you haven't examined yet, okay? Oh, I'm sorry. You have to keep going until all your doubts have been laid to rest.

There's the negative with the until, okay? So, keep going until you're able to put to rest all your doubts, okay? And to do that, par du, yang dang yang che gu.

Again and again. You've got to examine it again and again. Yeah, don't tell me too much examination.

You've got to keep it up over and over and over again. And I would say, in fact, that chi tsam chen na, just a little bit, just doing it a little bit. The more you examine, the better understanding you will, you will, you will get exactly that much understanding.

Okay, according to the number of analyses you have, you'll only get that many realizations. Your realizations will be proportionate to your analyses, okay? So, don't tell me, I'm not, not only is it not necessary, I say you will only get as many realizations of the Dharma as you investigate the Dharma, or tear it apart, okay?

As many as, as many as, chi tsam, it's chi tsam, same. You will get only as many realizations as you take the time to analyze. So, don't tell me over-analyzing prevents realization.

You will only get as many realizations as you take the time to slow down and examine things. What's that? Where's the ...

oh yeah, it should be chir du, right? Okay, okay, we're gonna fix that, okay. By the way, whenever you see an R with a du, if it's correct, it was ...

yeah, it was an ancient secondary suffix da, so it is possible to have an R with a T, but mostly only with verbs like gyur to, gyur to, chin to, yeah, okay. Yeah, Chih-lai I don't think has one. I mean I could, but I don't know, okay.

It's 1.30, Geshe-la.

[Speaker 2]
What's that?

[Speaker 1]
It's not a small paragraph, we're gonna start there. Okay, it's not an easy paragraph. I stopped here.

What's the time? 1.14, okay. Okay, I'll do that.

The more, the more notes I have, the more un-understandable it's gonna be. SADHI SANGYE SHINGDU MINTE UWAR GYI DROKU NAMDAK SHING LA CHUG PAR SHOK YIDAM GURU RATNAMANDA NIRYATAYAMI GYIWADI DEVO KUN SUMMA MYE SHING TSUL KHRUNG SHING SUMMA MYE SHING LE CHUNG WE DAM PA KUN YID DROKU PAR SHOK If you like, come for yoga at the best studio in B.O.C. It's also the worst studio in B.O.C., because it's the only studio in B.O.C., but Kelly's gonna teach, and she's a pretty cool teacher. Okay, we'll start at what time? 2, 2 to 3.

2 to 3, okay. You're welcome.