Адам Андраде — Книга 2: Логика. Рассеивая тьму, занятие 32

[Speaker 1]
Yeah, great. And do you have the English?

[Speaker 2]
There are two kinds of accurate perception, because two kinds of objects can be considered.

[Speaker 1]
That's perfect. What two kinds of shelljaw are being referenced in the quote in question one? The wrong side and the cheat side.

Yeah, yeah. On fire. You want to go for Promenade for 500?

It's the daily double.

[Speaker 2]
Direct correct and deductive correct.

[Speaker 1]
So KGBA agrees that there are only two kinds of accurate perceptions, since there are only two kinds of objects to pursue. I should slow down a little bit. But he qualifies this further by saying it isn't always explained in this fashion, or it isn't always explained like this.

What alternative explanation did KGBA give for limiting the kinds of accurate perception to two? I mean, it might not be entirely evident.

[Speaker 2]
Yeah, he says that sometimes we sort of speak as if. You can use the deductive perception to see an actual object.

[Speaker 1]
Yeah, so we've been talking, continuing down that train of thought. We've been using Rangchen and Chitsin to refer to the objects that are observed by the direct and deductive perceptions. But he goes on to use two different terms that refer to the same, that are synonymous, that are Dunchik with Rangchen.

What's, what's, oh, synonymous?

[Speaker 2]
Yeah.

[Speaker 1]
So KGBA quotes the second line of the opening verse, and which says, what is it, because there are things that are able to perform a function and things that are not able to. And here's part of your vocab for the day. So this is, I gave you the first line of the third chapter in the first question, and here's the second line.

Up until this point, KGBA has been using Rangchen and Chitsin to describe the types of objects that are held respectively by direct and deductive accurate perceptions. But now he pivots to describe the objects that are perceived by direct and deductive accurate perceptions as things which perform a function, things which not perform function. And that's why he said it isn't always explained like this.

I think he was saying it isn't always explained as being Rangchen and Chitsin exclusively, although they are synonymous, I guess.

[Speaker 2]
Oh, boy.

[Speaker 1]
Where's the boss?

[Speaker 2]
He's, here he comes.

[Speaker 1]
We need you.

[Speaker 2]
Yeah. I think the first line's okay.

[Speaker 1]
Yeah, I don't think Adam needs him. I do. I definitely am.

I was having such a hard time with this Mayimbar down here. Okay, we're, oh, are you ready for me, Adam? Sir, yeah.

So you finished the main part of your homework, right? Yes. Okay.

Oh, this is nasty stuff. That's never good. Yeah.

By the way, I had a lot of fun listening to you guys. And I was very encouraged because I was very, very happy that you were working together like that. And I think you could do that, you know.

So I mean, I enjoy picking out a few mistakes, but I was very, very happy. It makes me very happy when you work together like that. By the way, I'm sorry, I had a doctor's appointment, and there was like 100 people ahead of me.

And everything is fine, and nothing's wrong. Why do we say something general? By the way, this Rangchen is just Rangchen, okay?

And the Chitsen is just Chitsen. So he says, I'm going to tell you guys, did you guys ever wonder why they call it Rangchen and why they call it Chitsen? Okay.

And it's cool. It's pretty important. Roughly, Adam, what's the two?

What's a Rangchen and what's it? Roughly, with a usual example. Yeah, you know, a Rangchen would be a coffee cup, and then a Chitsen would be, yeah, the archetype of the coffee cup.

Yeah, so when you close your eyes and think about a coffee cup, roughly, that's a Chitsen. And it's unchanging, perfect archetype in your mind. It's often the result of the opposite of the opposite.

And that's going to be important to do. And then Rangchen means the actual expression of that thing in the world. And that's a cup that you hold in your hand.

So, but the names are strange, because Rang means self, Tsen means name or definition, and Chi means general, and Tsen again means name or definition. So the names for actual example of the thing are a real case in the world. And the names for archetype, they're very strange in Tibetan.

So he says, hey, you want to know why they call them that? Okay, Rangchen, Chitsen. Okay, let's go to the 350.

You want to read? Yeah. RANG NYID NGO BO GANG CHAG SOGS GZHAG GZHAN LA THOD ME DUR RANG DBANG DU CHAR GYUR YOD PA'I TSE NYID Yeah, and you guys should always try to remember this.

So we're in which school of the four? The second. Second school.

And don't forget, it's their unique language. And just remember, the reason we have different translators is each one is learning a different language. Each one is learning Tibetan for a different school, and they are not the same.

So here's the meaning of Rangchen, which Adam and Ben are going to live with for the next 20 years. So you got to get it straight. Okay, good.

So do you remember the story of the train station lady, you guys? Some of you had it in DCI.

[Speaker 3]
Yeah.

[Speaker 1]
Yeah. And that's a true story. I was in the Frankfurt, I think, train station with Sylvia Engelhardt.

And we were supposed to travel to Bavaria with a bunch of DCI people. And I said, and it's a huge, huge train station with kind of a glass roof and stuff like that. And there are thousands of people there.

And we rushed, we were late. We couldn't find a taxi, and we're dragging all these suits with us. And I said, where's the tickets?

The train's leaving. And she said, I don't have the tickets. And I'm like, what?

And I said, who's got the tickets? She said, my friend has the tickets. She's meeting us here.

And then I'm looking around, there's like 3000 people, the train station completely full. And I'm like, and what do you do then? You ask questions to see who's not the lady with the tickets.

And in English we say, you reach her by elimination. Okay, so at first I say, well, is it a man or, you know, I didn't know, is it a man or a woman? She says it's a woman.

Then I cancel what? All the men in the train station, I cancel them. Mentally, I cancel them.

I'm just looking at the ladies. Then I say, is she tall or is she short? And she says she's tall.

So I cancel all the shorter ladies. Then I say, what kind of color clothes does she have on? She has a red coat.

Okay, cancel all the blue coat people. Cancel all the tall ladies with blue coats. Cancel all the tall ladies with green coats.

And that way, by canceling things, you come to the thing. And it's kind of the idea of the opposite of the opposite. The lady with the tickets is everybody who's not everybody who doesn't have the tickets.

Got it? Cancel all the people who don't have the tickets, and you will reach the lady with the tickets. Now the nature is, its nature is, gak sok shen la du me.

The actual coffee cup doesn't depend on the things. I'm cancelling everything that's not the coffee cup. Okay?

So, gak chak sok, this gak chak means everything that's not the coffee cup. It doesn't mean true existence or self-existence. Here it means you don't have to go through a process of elimination, which is called here gak chak.

You don't have to cancel all the guys, all the short ladies. Okay? You can reach the coffee cup just by looking at it.

It pops out and you drink it. You know, it's like that. It's a positive thing and not a result of a negative process.

Because it's not a result of a negative process, it's not unchanging or eternal or like that. Okay? So here we go, shen la du me du.

You don't have to rely on this process of cancelling or eliminating something else. Well, what do you do? You don't want to try.

You don't want to try.

[Speaker 2]
But on its own.

[Speaker 1]
Yeah, he just sits there and be the coffee cup and he's staring at you. char means he appears on his own. Okay?

rang wan means independently. You don't have to cancel anything. He's just there on the table saying, I'm a coffee cup.

Okay? All right. rang wan tu char gyur gyur pe tsen ni.

Okay? It's quality. Here tsen ni means quality.

Okay? It's a quality. It's a thing whose quality is that it can appear on its own without relying on some process of elimination.

What's that tell you about chi tsen?

[Speaker 2]
It relies on something else.

[Speaker 1]
Yeah. Anticipatory translation. Probably the archetype of a cup in your mind is arrived at by elimination.

Yeah, by a process of elimination. Okay, which is also how I write. Well, I'm not going to talk about that.

[Speaker 2]
Okay.

[Speaker 1]
351 Adam, who's going to read because you're too good to read? Oh, can I can I do it one more this last one? You gotta have your impact.

My impart cheat. Some key cheat. Some key.

Rangshin chin. Rangshin chin yinpe. Chi tsen ni che yao.

By the way, I'm not being disrespectful by eating yo chows. We are having a test this afternoon here for the cafe. And we had a baker that we are.

We are interviewing a baker. And all the students are have the job to test the pastries. So don't get jealous, you guys.

Okay. I'd say that was pretty good so far. I give it about a seven.

Okay. By the way, do you notice in 350 that he got in the words run and send? Mm hmm.

Yeah. And it was very artificial and very forced. But it works.

So if you're a translator, you might want to italicize the word that you choose for wrong. And the word that you choose for send me or I don't know, it's going to be very hard. But good.

Because he wants you to know, these are the two parts of the word.

[Speaker 2]
Wrong.

[Speaker 1]
Wrong. Yeah, wrong. It's wrong, because it's wrong long to char.

It appears on its own power, wrong. And it has that quality. Same.

Same. So good luck on that. Yeah, it's very hard.

Okay. Dave wrong shin chin yinpe. Are we on 351?

Right? Dave wrong shin chin. You read it, right?

Oh, yeah, I'm sorry. Dave wrong shin chin yinpe. Okay.

Dave wrong shin chin yinpe. Dave wrong shin chin yinpe. So he defines cheats, cheats him as something which I, I, I don't know, I'm worried.

I'm worried about the year. First, yeah, I think it might be mean, I don't know.

[Speaker 2]
Doesn't that first line just go with the previous with 350?

[Speaker 1]
That's the way I was interpreting it. He's working. Right now, it says something is called a cheats.

And because it does have that nature. I think it might have been men. Okay, personally, I would want to check.

Okay. But anyway, because it has some nature, okay, I'm clear. Okay, it does not have its own characteristics.

It does not have its own essential nature. It is not independent. That's we call cheats on key wrong shin chin.

Yeah, I'm not sure this first year is a meme. Because now he says again.

[Speaker 2]
Geshe-la, why wouldn't jay rang up to chen ni dang, just follow the previous line?

[Speaker 1]
Oh, I'm sorry, you're right. You're right. It's been split in the wrong place.

I'm sorry. You're right. That's kind of what I was assuming, but I didn't want to...

Yeah, let me say it again. char gyur yupe chen ni day rang shin chin yinpe rang gi chen ni dang. Yeah, that whole first line should be in 350.

Okay, we split it at the wrong place. That's exactly right. Okay, the first line and the first word should have been put up with the other one with 350.

It doesn't belong here. Yeah, now it makes sense. Okay.

That's why it's called rang gi chen ni. Then chi tsen rang gi, it does not have its own... What does it mean it doesn't have its own nature?

It doesn't have any independence. It just exists in a general way. Why did he say that?

[Speaker 2]
Because it exists in dependence upon eliminating other things.

[Speaker 1]
Yeah, good. Yeah, it doesn't have its own personality. It's only defined by what's not the people around him.

He doesn't have his own positive personality. He's just defined by the people around him. Something like that.

By the opposite of the people around him. chen yinpe chi tsen ni che jau. So to summarize, who wants to summarize rang shin and chi tsen according to these definitions?

And don't get stuck in the words. Give me the idea. rang shin appears to have its own nature and appears to be self-standing and independent.

chi tsen appears to be something that is not self-standing. Depends on other things. And I think in what we've been saying since we started class is that this is in reference to the elimination and how we arrive at the final object.

Yeah, good. Here's a train station analogy. So when you look at a cup on the table, you're just looking at the cup being himself.

And when you close your eyes and think about cups, and by the way, when you use logic to establish the presence of a cup, that cup is a mental picture, okay? That cup is just a mental picture. And if you took DCI Advanced Level 2, which if you didn't, you should, is based on Adam's book.

The whole thing is based on Adam's first book. The archetype one, that does not stand on his own. You reach him by canceling everybody else in the train station, okay?

You cannot get to the lady with the tickets. The only ticket to get to the lady with the tickets is to cancel everybody else in the train station, okay? So she's kind of hard to get to, but once you get to her, she's very solid, very unchanging.

And it's exciting for you guys because that's what comes out of a karmic seed and creates an object out of pieces of things, okay? Even when you look at a rangchen cup on the table, you are doing that because a chitsan is slipping out of the seed in your mind and traveling to the pieces and coating them, like chocolate sauce on an ice cream, okay? You got it?

Okay, so this is not some stupid philosophy of debate. It's very important. How are you creating the pen?

If the pen is coming from you, who's tying the pieces together? It's your chitsan. And so that idea of a chitsan travels up through the different schools and it morphs, and it becomes the thing that opens up out of a karmic seed.

It's very beautiful. In the middle way school, that idea of the chitsan survives, and it morphs, and it reaches the highest school, and then they call it things are creations of words and thoughts. And the thoughts part is chitsan, okay?

So learning about this stuff when you're a kid in the first school, in the first year of your geshe program, it's really important because you're going to use it in the last year, 25 years later, okay? It's going to be majinika. Cool?

All right. Oh, you need the pen. Ah, let me crash this thing.

I don't know. When I really appreciated Adam's first book, I freaked out. And we made a beautiful course out of it, and I think 140,000 people have shared this course, and it's amazing.

And it's really amazing. And that's where this book should... 138,000 people.

It's cool. Why do we have an empty blank Zoom screen? Why don't we have...

Okay. My chitsan. Oh, no.

This is Ben's book. I got to get out of here. This is confusing.

I'm working on it, Ben. Cool. I'm up to 102, and I added 100 pages today.

I hope you don't mind. I don't care.

[Speaker 2]
I don't mind.

[Speaker 1]
In the doctor's office, I added 100 pages because he was so slow. She was so slow. Okay.

[Speaker 2]
I slipped her a 20.

[Speaker 1]
Let's see here. Ooh, do, do, do, do, do, do, do, do, do, do, do, do.

[Speaker 2]
Geshe-la, are you on track for February 1st handoff?

[Speaker 1]
Which year? Which year? This.

What's going on with this? What's this color thing, Tim, going on here? I think I hit the wrong display thing.

I got to go back to here. There we go. Okay.

Okay, all right, sorry, you guys. Next page. Us older people, we're not too comfortable with the text.

All right, yeah, I got you. Okay. Okay, what's the main distraction that wasn't mentioned in Gibson's text when you're trying to combine shamatha and vipashyana?

Okay, okay, let's read. Adam, who's up? Oh, yeah, let me get the participants up here, okay.

Randomize here. Sunam? Venerable Sunam.

I'll try. Sure. Thank you.

Thank you.

[Speaker 2]
Sampaso sanyo wo tanla dapala rang?

[Speaker 1]
Ten? Tenla.

[Speaker 2]
Rangi ten ni tanla...

[Speaker 1]
Oh, apa? Apa? Apa?

[Speaker 2]
Apa? Apa tan?

[Speaker 1]
Chitin. Chitin.

[Speaker 2]
Chitin, thank you. Ni tan la tapani.

[Speaker 1]
Tapani, nice. Okay, Adam, we're going to ten la bepa, the so-so-ngo of these two guides. So I guess we're going to establish the individual qualities, the individual...

Yeah, we're going to just work on a description of each one. And we're going to... Oh, in order to do that, there's two steps.

So for you to understand rang ten better, and for you to understand chit ten better, real cases and archetypes, we're going to cover them in two sections. Number one, we'll give you the sanyis. We'll give you the definitions.

But we just had the definitions, Adam. Well, yeah. I think that...

Were those the definitions? Because it said drawdown, we gave it... That's a perfect answer.

I was asking you a trick question, and you passed 100%. I'm donating 300 bucks to the Eva Scholarship Fund, okay? So get in touch with Ellie and collect the money for Eva, okay?

But I'm trusting you to keep it until she gets to college. No, I tried to trick Adam, and he didn't fall for it. And he said, look, that wasn't the definition of rang ten and chit ten.

They were just explaining why they call them rang ten and chit ten. Now we're going to get the definition. That's a different thing.

Okay? So we're going to get the definition of each one, and then what's going to happen? Then we're going to...

First, we're going to do the definition of rang ten, which, unfortunately, he calls rang ten here. And then we're going to do the definition of... Chit ten.

I'm sorry. It's not the definition at all. Cancel that.

I should get the money back. Nah, okay. Yeah, he's using sen yi here as part of rang ten, okay?

So we're going to describe... We're going to tell you everything about rang ten, and then we're going to tell you everything about chit ten. And it doesn't mean definition here.

Okay, all right. But the next line says... Who's next?

Hey, Adam. Adam, can I ask you a favor? Of course.

Tell me how far I have to go before you cannot see my mouth.

[Speaker 2]
Almost, almost. Getting warmer. No, keep going.

Right there.

[Speaker 1]
There we go. Now it's back. All right, let's go.

[Speaker 2]
Okay.

[Speaker 1]
Quality control for the... I'm going to speak to you guys here, Michael. So we understand you've got to do what you've got to do.

Yeah, I've got to try to stop that black hole. All right, here we go. Dumbledore.

Svetlana? Who's Svetlana? Is that the same...

Is that the same... Yo-Chow?

[Speaker 3]
Okay. Somebody else. Rob?

Rob, can you help us? Sure. Dangpa-la.

Sanyi. Shepa-dang. San-shin-nu.

Sungwa? Or Sungwa?

[Speaker 1]
Yeah.

[Speaker 3]
Sungwanyin.

[Speaker 2]
Thank you.

[Speaker 1]
Good. So here's where Grandpa thought we were. So for round 10, we're going to have two parts.

We will tell you the sanyi. We're going to tell you the definitions. We'll explain the definition.

And then we will luh-sungwa the san-shi. I guess we'll identify. Could we use luh here as identify?

Yeah, we'll identify an actual case for you guys. So sanyi means definition. San-shi means an actual case of that definition.

Okay? Like, I don't know, coffee cup. Okay?

All right, good. Here we go on the first one. Somebody else here.

Is that Ruko? Ruko?

[Speaker 2]
Hello, Adam. Hello.

[Speaker 1]
Hi. Good morning. Yeah, good morning.

[Speaker 2]
Okay. I'm trying the first line, first paragraph.

[Speaker 1]
Yeah. Of the first. Yeah.

Starting here. Good. You're doing really good.

Yeah. Yeah. Yeah.

Yeah. Thank you. Thank you.

This might be done, okay? We'll check. So, first of all, what's the definition of the actual case?

The real example of a thing. You have the archetype, and you have the actual cup. Okay?

So, we're going to give you the definition of the actual cup. First, and I'm sorry, this is... Yeah, no, this is Shendak.

Shendak. Shendak means other people. Other guys believe, at the end of the second line, Adam, Döpa.

Okay. Other guys believe that the Rangsen has two qualities. Number one, it should not overlap with anything else in its physical position, in its position temporally, in the timeline, and in its nature.

Okay? It should not overlap with other things in its physical position and in its temporal position, or in its nature. It should not mix with other objects.

Mande. Mande, yeah. It should not overlap.

That's the first requirement. Makes sense. Second, it has to dunja nuwa.

Yeah, it has to do something. Yeah, and if something fits those two requirements, it is Rangsen. Do we believe that?

I could, I mean, I could see that. This school believes...

[Speaker 2]
Mite.

[Speaker 1]
This school... Oh, yeah. Yeah, Mite.

Yeah, no. We're saying some other cuckoos, you know, they think that's what Rangsen is, and he doesn't say it. You know, I could, I guess there are, you've got Shepa and, yeah, so if you're going to clearly define it, and it's going to have to have these two characteristics of not occupying the same space as another thing, I could see that how all Rangsens would have these two qualities, but I don't know if this is like an exhaustive definition, like if it covers all possible options.

We're going to defeat it shortly, okay? The third line says what, Adam? Dupa mite de.

They believe that this is incorrect. No, we believe that their belief is incorrect. Oh, you believe that their belief is incorrect.

Yeah. The dupa is talking to Shendak. The dupa goes with Shendak, yeah.

Some people believe, okay, Shendak dupa, all right? But that's mite. We say, but it's wrong.

And we're going to disprove it shortly, okay? Don't worry. And what it means to not overlap in space-time, we're going to cover it below, okay?

It's coming. Don't worry about it. But anyway, the whole idea is wrong, okay?

Okay. Don't get too worried about it. I took the bait.

Yeah, okay. Adam, who's next? Because they get kind of a sexy one.

Jasmine? Ooh.

[Speaker 3]
It's down here.

[Speaker 1]
Thank you. Good. Jasmine.

Okay, Adam, what's umicham gyurpa? The Middle Way Consequence School. Yeah, the highest school.

A person in the Middle Way Consequence School. Yeah, the highest school of Buddhism, school number 4B, okay? They say rang tsen is the tsor.

The essence. Is the main gacha. Yeah, sorry, the main, yeah.

The main thing that we're denying. Yeah, it's the main thing we deny with reasoning that treats ultimates.

[Speaker 2]
Okay.

[Speaker 1]
The highest school of Middle Way says when we work out what's ultimate reality, this rang tsen of nirgais is actually our ultimate gacha.

[Speaker 2]
Awesome.

[Speaker 1]
Your real cup on the table is what we say is exactly, doesn't exist at all. Okay, got it? In our system, when we're trying to work out what is ultimate reality, your rang tsen, your actual coffee cup on the table in the second school is the fourth school's gacha.

Right. Whoa. Okay.

All right. Who's going to read this next line, Adam? I'm having a real conflict here between the pizza and your text.

I'm going to control it. All right.

[Speaker 2]
Maria? What am I trying to do?

[Speaker 1]
Maria?

[Speaker 3]
Maria?

[Speaker 1]
Help me out. No. Is it no?

Yeah. Mawa. Mawa.

Do payi rang tsen gi do? Do. Do.

Dekepa don... Kakpa.

[Speaker 3]
Kakpa. Don...

[Speaker 1]
Yeah, good, nice. What's Muamawai, Adam? The, well, it's the, so it's the Chidrek Mawas, right?

No, the first functionalists, the first three. Yeah, the functionalists means the first three of the four schools. And to put it very simply, they're called functionalists because they believe if something, if an object does something, then that is inside the object, that's part of the object.

And that means it's real. If fire can burn your hand, the fire is real. That's all, okay?

They say, look, if something has a function, then that function must be inside of that thing. It's not like you touch a fire and some seed opens up in your mind and your hand gets a blister. Are you crazy?

You know, it doesn't work like that. You touch a fire and you get a blister, okay, got it? They think the fire has the power to give you a blister, not the seed from hurting somebody in the past.

Isn't it being somewhat more subtle than that, because mind only is included? Yeah, I think you could say that, but generally, if something performs a function, it's real. And that nature is somehow within you, okay?

Ngu mawa. They talk about the rangchen gyi dun duk. When you take, I guess, the opposite of rangchen, and if you cancel it, that would be dun dam denpa, okay?

How do you get to ultimate reality, dun dam denpa, ultimate truth, okay? In the functionalist schools, how do you get to the functionalist school's ultimate reality? You have to deny dakpa.

Can we say the opposite of rangchen? If you say duk, right? Dun duk.

Dun duk, yeah, the opposite. Yeah. I guess I'm...

[Speaker 2]
Is that a very strange way of saying the qigong?

[Speaker 1]
It could be. It could be. I mean, qigong generally is like a qigong, yeah.

But maybe you have to translate this by figuring out what it has to say. Okay, sometimes you have to retreat to that. And he's drawing a distinction between the fourth school's gaksha and the first three schools' gaksha in these two sentences, okay?

In the first sentence, he says rangchen is the gaksha of the second half of the fourth school. And for the first three schools, the gaksha, if you want to reach ultimate reality, you have to cancel the dun duk of the rangchen. You have to deny it.

Yeah. So there's some difference between rangchen. Rangchen dun duk is not accepted by the first three schools.

So we're doing a double...

[Speaker 3]
Sorry again.

[Speaker 1]
And rangchen is not accepted by the fourth school, highest school.

[Speaker 2]
Or at least rangchen dun duk is not accepted as being dun dam denpa.

[Speaker 1]
No, because he's got the kakpa, so it appears that they're saying... Oh, you know, I made a mistake here when I read it to you, okay? I made a mistake.

Cancel the whole thing. These two sentences go together, and I broke them to make it easier for the reader. So they go together.

Both of these are beliefs of the Madhyamika. Both sentences are beliefs of the Madhyamika. They're meant to go together, and I broke them because I wanted to make it easier.

The middle way school says, rangchen is in fact the main gaksha that we deny with the reasoning of emptiness. With all our proofs of emptiness, that's the main thing we deny. And that dun duk, and the absence of the rangchen concept, dun duk, as presented by the first three schools, when you cancel that, you reach dun dam denpa.

According to the Madhyamika school. Yeah, yeah. Okay, cool.

Now it makes more sense, right?

[Speaker 2]
Crisp.

[Speaker 1]
Better, better, yeah. Okay. Who's up?

Oh, yeah. See if we can do this quick. Looks like I have much more time.

Oh, Karen? Isabel? Isabel.

Yes. Thank you. Do you mind helping us?

Yeah, thank you. I might need your help though. They cheer.

No. Oh, wait. Rangchen.

Do. Don't. Don't.

Do. Don't. Don't.

They do. My. My.

You. Way. Hi.

Yeah. Yeah. Yeah.

Yeah, good. Yeah. chi, may, ma, ju, pa, do, pa, yin, la.

Yeah, got it. Okay, good. Now this is cool.

Therefore, that thing which the functionalists, the first three schools, believe, is this theoretical rongtsen. How about that? This idea, the concept of a rongtsen.

The rongtsen which the first three schools believe in, the actual cup that the first three schools believe in, which is a cup which is hard from its own side, for example, or it's real because it holds water, that one, their dendong, their idea of that, why does he say that? The concept of rongtsen, why didn't he just say rongtsen?

[Speaker 2]
Oh, we don't believe it. It's just like you always said to throw away a book that says a self-existent thing instead of a supposed self-existent thing.

[Speaker 1]
I believe that's where he's going, yeah. So, catch this. The rongtsen, the actual cup on the table that's so popular with you guys, in the umatangyurwa, it doesn't exist, even tanyedu.

[Speaker 2]
Wow, wonderful.

[Speaker 1]
Yeah, even nominally. Even as an idea, it doesn't exist. Forget the real thing.

It doesn't even exist in theory. Got it? That's beautiful.

Yeah, which means the second school's, one of the favorite things of the second school is exactly what the fourth school says doesn't exist. At all. Yeah, even in any way.

Okay. Even in name only or something like that. Yeah, it's not a good song.

All right. Oh, here it comes again. It's probably wrapped up after the 20 minute slot.

Yeah, there's a nice crow at the end. Can I point out too, we didn't start until 43 after. Yeah, so we've got about five minutes over.

We'll go another three minutes over. All right. I'm up for it.

Read it slowly. Oh, you mean I read? Okay.

No, read it slowly. I'm eating pizza. You know how long it takes to get pizza particles off your screen?

Aisha, can you help us? Okay. Yeah.

Yeah, try Caitlyn. Thank you. Okay, good.

And this idea that they expressed by other guys that a rangchen is something that never mixes in position, in place, in time, or in its nature, which we're going to explain below. Okay, don't get stressed about it. And that it works, it has a function, it has function stuff.

Okay, this whole idea about it's distinct in time, it's distinct in location, it's distinct in nature, and it performs a function. All that stuff.

[Speaker 2]
They accept that.

[Speaker 1]
Yeah, we're okay with that. We accept that an object should take its own spot. We accept that it should take its own time.

We accept that it should have its own nature and its nature shouldn't mix with other stuff. We don't have a problem with that part. Okay, that part of your rangchen will buy it.

Okay, we just don't like the other part. We accept that as its own nature. Yeah, now I have one more announcement for you guys, Adam.

Yes, sir. By the way, you're doing the next four paragraphs, okay? Okay.

So today I got a nice email from our Sanskrit team in covers the whole world. We have three, we have four Sanskrit teams, but the biggest and most productive team is sitting in Guadalajara in Anathil's house. And I'd like to announce, you know, we've been working through Sugeng's book, which is a commentary to the Sutra on the Wheel of Life.

And we've had trouble with that book by Vasubandhu, the commentary. Because there's no Sanskrit and no one's ever written a commentary. And I'd like to announce that Ayesha and her team located an ancient stone carving from the walls in Bodhgaya and some kind of manuscript in Turkestan.

Nalanda. Nalanda. Oh, sorry, not Bodhgaya.

And we've got a good piece of it now. We got the whole Sutra and we got a good piece of the commentary. So we should give it up across the board.

[Speaker 2]
Wow.

[Speaker 1]
Very cool. This is the only group in the world that would be excited about that, by the way. Okay, I'll go, Nick.

I'm going back to you. Unless you want Kiri to say something. He can say whatever he's got to say anytime.

[Speaker 2]
Thanks, Geshe-la.

[Speaker 1]
Thank you, Geshe-la. Thank you. Thank you, Adam.

That was wonderful. Yeah. Nick, some people give lamas, when they finish a course like this, and they killed themselves for 60 classes, they give them flowers.

But the wise chicken gives them pizza. Absolutely. All right, you go, Nick.

Thank you. Thank you, Geshe-la. So we can take a short break and then we'll come back and have a Q&A with Geshe-la.

At the beginning and the very end of the Q&A, I'll do a couple more thank yous. Okay. So if you can take a few minutes to eat your pizza.

I just want to let everybody know that I sent you an email regarding us collaborating in something. So just check your email if you can. I didn't send it to you.

No, now you get your email. Oh, okay.

[Speaker 2]
I didn't get an email.

[Speaker 1]
Yeah, yeah. Everyone except you. And a couple other mixed notes.

[Speaker 3]
I didn't get one either.

[Speaker 1]
That's a mistake. Hey, Zhang Kexin. Zhang Kexin.

No, it's okay. What's the baby's name? What's the baby's name?

Somebody will forward it to you right now, I'm sure. It's okay. I'm good.

What's the baby's name? Zhang Kexin. What's the baby's name?

I think that translates to Doug. His name is Doug. Take a five-minute break, you guys.

We'll be back here in four minutes. Come back at 540, please. Hello.

[Speaker 2]
Oh, sweetie.