Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 2

[Speaker 1]
Yay! Okay. Screen, screen, screen.

Here we go. There it is. Can you see?

Welcome to Interlude on Emptiness, Class 2, our fourth class of the text. So, how does K. Drupje explain the dissimilarities in the names given in the prophecies?

Remember the prophecies about Arya Nagarjuna? They had different names. What does he say about that?

[Speaker 3]
They're all correct.

[Speaker 1]
Yeah, that's sort of the conclusion. How does he get there? How does he get where?

So, he says that, well, to the conclusion of saying that there are no contradictions. So, he says that when the prophecies say that he reached the state of Vajradhara, he's talking about, wow, his paradise.

[Speaker 2]
Paradise, paradise.

[Speaker 1]
Right. And when they say the name light source from wisdom, they're talking about? The chukku.

The enjoyment body.

[Speaker 2]
The emanation.

[Speaker 1]
Yeah, emanation body. Sorry. What is the topic of K.

Drupje's book and how has he organized it? Talking about how to make chocolate chip cookies. He's talking about the profound following master Arya Nagarjuna.

Yeah, I'm giving you a clue. What's the first section?

[Speaker 3]
The reason why it makes sense to try to get in emptiness.

[Speaker 1]
Yes, the reasons why we should seek to reach suchness. What's next? The benefits of the reason why.

Beautiful. Thank you. And third?

The proper vessel. Yes, the proper vessel. Those who are worthy of receiving explanations about and to be able to study even this kind of teaching.

And then what's the next part?

[Speaker 2]
What are those teachings?

[Speaker 1]
Yay, the actual teaching. So, this is a two-parter. He begins the discussion of the reasons for seeking to reach emptiness by quoting Master Kamalashila.

Remember he made a couple of quotes from Master Kamalashila. So, what does Master Kamalashila say about meditation?

[Speaker 2]
A lot.

[Speaker 1]
In particular about, you know, our topic here, which is the reasons for seeking emptiness. You should not be satisfied by reaching Samatha. You should use it to seek wisdom.

Right. And what happens if you just focus on Samatha? You get these cities and whatever, but it's not for ultimate use to live suffering life.

Right. It doesn't harm in the least the root of what keeps us trapped in the circle of suffering. So, rather, if we do investigate on emptiness and meditate on the results of our examination, then we create the cause for reaching freedom and there's no other possible cause.

So, what does Kejrich say about what Master Kamalashila says related to the Buddhist teachings? Do you remember? It was a really cool little paragraph or sentence.

[Speaker 2]
Does he say if you're a non-Buddhist, it's okay just to reach Samatha, but if you're a Buddhist, you should go for vipasyana, like examination of the profound?

[Speaker 1]
Yeah, that's what he says before he starts quoting Kamalashila. Do you remember what he says after that? That your negative emotions will only come up again.

Very good. You guys are teaching me how to be clear. He did say that right after he said what word said.

What did he say after Master Kamalashila talked about meditation on Samatha and not focusing on emptiness? That if you meditate on wisdom, realizing the lack of a self-nature, that you'll get free because it's based on self-cherishing? He did say that as well, but what I'm looking for...

Is it about the huge effort? It's about that there is not one single teaching of the Buddha that doesn't wend its way to the ocean of emptiness. Satisfied with single-pointed meditation.

Make great efforts in being satisfied with wisdom.

[Speaker 3]
Oh.

[Speaker 1]
I will learn how to ask that question more clearly. Thank you. Anyone remember Shatak?

We just had it.

[Speaker 3]
100%.

[Speaker 1]
Right, completely 100%.

[Speaker 2]
Satisfied?

[Speaker 1]
Yes.

[Speaker 2]
Effort?

[Speaker 1]
Oh, not that.

[Speaker 2]
Oh, search.

[Speaker 1]
Yeah, seek. Thank you. Please be satisfied with wisdom.

Thank you, Pada. Good homework. Excellent homework.

The students were kind of sleepy if you ask me. No, they were really good this time. It's the first time this term where there was participation.

Maybe the one from New York had some coffee, and she did a better job. Okay, I'm excited we're doing two Kthubje texts. He's very good, huh?

By the way, there's going to be a little crossover between these two texts, so you know, you can tell he has favorite stories and stuff. All right, who's your checker checker? My checker is Chintzong.

Okay, Chintzong, don't forget you are choosing people to check. Go. Jigme, please.

The nun's mafia. Yeah. You can translate this.

Go slow. What's the Gomrim Parva? Um, so we're talking about the second Bhavana Kama.

Good, nice, nice, nice. And he says, all the chomden de kyi ka is lekpar sung. All the words of the conqueror were said very well?

What? Yeah, everything the Buddha ever said, he said very well. But then he says, because, because, okay?

Because. That's very important. Everything the Buddha ever said was well spoken, because either ngun sum du or gyupe, it all selwas de konnyi.

Well, it all clarifies suchness. Yeah, either ngun sum or gyupa. Oh, the shared paths or tantra?

Directly or indirectly. Yeah, either directly or indirectly, he's clarifying emptiness, okay? Either directly or indirectly, it directly clarifies emptiness.

Okay. Okay. In fact, it all selwas de konnyi.

It all flows to emptiness. Yeah, it all winds its way down to, and then there's a nyi on the end of selwa. There's nothing that doesn't selwa to emptiness, okay?

Cool. Geshe-la, does the word gyu with the B in front always mean indirectly? Yeah, most often it means a Buddhist lineage.

[Speaker 2]
Right.

[Speaker 1]
Yeah, you studied the lineages for Lam Rim, right? Those were called the gyu, yeah. All right, who's next?

Gibson. Gibson, oh no. Drelwar ngyurl.

Now, this is exactly how Adam's text went yesterday, okay? If you shepa de konnyi. If you understand suchness.

A nangwa chungs. An appearance of it arises? A light appears.

Oh, a light appears. And it mungpa selwa. It clears away the darkness.

Good, direct reference to Adam's text. Like that, tawa tawa, tawa means the trap or net, net in a bad way. The net they use to catch animals, okay?

All the tawa tawa are tel. Are... Cleared.

Yeah, or you escape. You become free of all the nets of wrong views, okay? Of wrong views, okay?

All right. Who's next, Chundzom? Bertha.

The last one. Yay. Thank you.

shi ne tsang kyi mi. Yeshe dakpar mingyur. shing rikpe mungpa yang selwar mingyur gi.

kera kyi de kona lekpar go na. Yeshe nampar dakpar ngyur de kona tokpar ngyur. Okay.

Just with shi ne, you won't get yeshe dakpar. And you won't get pure wisdom. Yeah, and you won't be able to selwar the mungpa of the dripas.

You won't be able to clear away the darkness of your misdeeds. Of your... Obstacle.

Obstacle, yeah. But if you use sherab to go on kona lekpar... But if you use wisdom to medicate well on suchness...

Good. Your yeshe will ngyur nampar dakpar. Your wisdom will become most perfect.

And you will tokpar de kona nyi. And you will realize emptiness. I have a new occupation.

It's a... What do you call that? A syntaxer.

Yep, exactly. Here we go. Who's next?

Visara. Chen. Visara.

Here we go. sherab kone drippa yang dakpar pongwar ngyur te de tawe na dak gi shi ne la nye de sherab kyi de kona nyong su tsilwar jelwa Good. It's only with sherab that you can pongwar your dripas.

That you can dispel your obstacles. Yeah, de tawe na. Therefore...

It's like that. Therefore, my approach is first, I shi ne la nye. First...

I shi ne la nye.

[Speaker 3]
Meditation.

[Speaker 1]
Ne and shi ne? Stay in shamatha? Yeah, first I go to shamatha.

This day is the day of temporal progression. Okay? It's not the day that means logical reason coming up.

I'm just surprised that he said that because that's not what Jason Koppel says, unless he's going to clarify this next. That's why I stumbled. Oh yeah, we'll see.

dak gi shi ne la nye de I like, my personally, I like to stay, I like to get to shamatha first, and then I tselwa de kona nyi with my sherab. And then I seek suchness with my wisdom. Yeah, yeah.

Yolngu tselwa means I search everywhere for you. Okay. Who's next?

Chun Tzu? Doi. By the way, we're still in the quotation by...

Oh, Master Kamala Sheila in the second... From his... From the three bhavana kramas.

From the middle bhavana krama, right. Okay. Who's next, Chun Tzu?

Now I understand. Doi. Okay, Doi.

shi ne tsam gyi nyu chokpar dzinpar mi jau You shouldn't be chokpa just with shi ne. You shouldn't be satisfied just with the appointed concentration. Yeah.

dzinpar mi jau means don't let yourself be satisfied. Don't hold on to satisfaction with just shi ne. Okay.

Who's next, Chun Tzu? Gina. Yay, Gina.

dey ko na ji tabu she na dongpam par ngupo tam che gangzak dang chukyi dak gi tongpa nyi te, she sungpa tau Okay. So, if you ask, dey ko na ji tabu. If you ask, what's suchness like?

Good. Well, it's the tongpa nyi of ngupo tam che. It's the emptiness of all objects.

Existing dundampar. Exist... Oh, what?

It's the... It's the emptiness of all things that they could exist. Yeah, from an ultimate point of view, all existing objects are empty of either a gangzaki dak or a chukyi dak.

Um, of a... Well, it's the emptiness of self or the emptiness of persons. Yeah.

How do you say it here? All things are devoid, ultimately speaking, all things are devoid of a self-nature of the person or of a self-nature of things. Okay?

[Speaker 2]
Okay.

[Speaker 1]
And of a self-nature of things. Okay? She sungpa tau.

That's what emptiness is all about according to Kamalashila.

[Speaker 2]
Okay?

[Speaker 1]
And here's the quotation from Kamalashila.

[Speaker 2]
Thank you.

[Speaker 1]
And, uh, Kedrup Je, I think we're gonna start to feel comfortable with him, that he's pretty... He's a straight shooter. Okay?

And, uh, I think if you compare his version of the quotation to the actual one, in our tengyur, which could have been a different one, uh, it's pretty good. Okay? All right, who's up?

Mary Ann. Mary Ann. Yay, Mary Ann.

Good. DER MA ZAD, not only that, if you want to THOB PA THAMS CAD KHYEN PA, Um, master of all. Yeah, if you want to achieve, uh, omniscience.

Okay? If you want to achieve omniscience, the, of all the paths you could choose that will get you there, okay, that RDZO BO is DE KHO NA NYID THOB PA'I ZHES RAB. Um, the primary one is, the, is under...

DE KHO NA NYID THOB PA'I ZHES RAB is to understand... No, go backwards, go backwards. It's the ZHES RAB.

The main path is the ZHES RAB which THOB PA'I ZHES RAB DE KHO NA NYID. Oh, the main path is the wisdom which realizes suchness. Good.

any GZHIN PA, which is not ZIN PA, by ZHES RAB.

[Speaker 3]
Giving which is not imbued with wisdom.

[Speaker 1]
Nice, perfect Mr. Kramer. Hey, Ellie, 20 bucks for Kramer. Perfect.

Yeah, any giving which is not imbued with wisdom, etc. of the other six perfections or five perfections, okay? They are like...

My internet isn't working, hold on. Okay. I got to go to my phone.

Okay. Okay, let's try this. You got, can you hear me?

Uh, yeah, let's hope it stays. Okay. Uh, any act of giving and the other four perfections, which is devoid of, which is isn't, isn't imbued with wisdom, is like a MI LONG BA.

LONG BA, which means a blind man. LONG BA means a blind man. And, DE NYID means, here it does not mean suchness, it means that very thing.

Meaning wisdom, okay, of emptiness, knowledge of emptiness. It's like the MIG PU, and I had to look it up. And it means a blind man's, a person who guides a blind man, like a, what do you call those dogs?

Seer dog or guide dog? Yeah, wisdom is the guide dog. Uh, the, the pedestrian is the other five perfections.

All right, ZUNG, it's, that is stated to be so. Okay. Yay, now.

He must be on, on the, he must be in the mood of Kamala Sheila because, who's next?

[Speaker 3]
Kalina.

[Speaker 1]
Yay. This should be, let me see. Okay, good.

So he's quoting the Dorje Chupa. Mm-hmm. Diamond Cutter.

Diamond Cutter Sutra. DER NA means what? For example.

Good. Let's consider a, a MIG, who DENG BA'A MIG. A human.

Who does possess. Oh, who possesses an eye. Yeah, who does have eyes.

He's not a blind man, okay? Let's consider a guy, but he is shuking in the mumba in his house at night. Well, he's in the darkness, so he's stubbing his toe or something?

Yeah, he's sitting in a dark room, okay? Totally dark room in his house at night. CI YANG MI MTHONG Uh, so what, whatever does he see?

Yeah, he can't see anything. He doesn't see anything at all. He can't see anything at all.

DE BZHIN DU Uh, like that, like that metaphor, okay? DE BZHIN DU, BZHIN DU, like that. I, I don't, I'm sorry, I can't see it.

But anyway. Like that, let's consider a person who jimbas, okay, who gives, who practices the first perfection, but they have LHUNG BA into NGOS POS. They have fallen into things, and that's the diamond cutter expression for seeing things as coming from their own side.

That's all, okay? Like the husband in the kitchen, okay? Anybody, GANG, who has fallen into things, meaning who thinks that the gift, the giver, and the giving are coming from their own side, okay?

You should think of BYANG CHUB SEMS PAS. Think of bodhisattvas. Even if they are very generous, YONGS SU STONG BA, okay?

They give away all kinds of stuff. You should see them to be, you should consider them to be similar to, this LTA BA means you should view them, those bodhisattvas, who have fallen into things as being like a... A person who's sitting in the dark at night.

Yeah, but he's not blind, okay? So it's not exactly the same example that, you know, he's stretching it, right? He's that blind man.

You know, sorry, yeah, he's been talking about blind people, but now he says, look, even if you have eyes, but you misunderstand things, and you try to practice the first perfection, you know, we view you as a bodhisattva who doesn't, who's a blind, who's a man with eyes, probably bodhichitta, right? Sitting in darkness. Okay.

All right. I'm going to join this together. Okay, who's next?

Chintung?

[Speaker 3]
Declan.

[Speaker 1]
nyukpor ma hungway, chimpal yongsu tongway, jangchuk sempar thawar jao, shedang. Yeah, good. Sorry, I was looking for the other one.

Okay. Hey, Rabjor. Hey, Rabjor.

Oh, hey, Monk? Hey, Subuddhi. Hey, Subuddhi.

Okay. Itta te. Here's how it is.

Here's how it is. What's the Sanskrit there? No, there's something else.

There's some other expression. Tasmat or something. Anyway, tata.

Tata. I guess it is tata. Anyway, for example, let's say nam lang.

Nam lang means the sun comes up, okay? The sun comes up. Nam lang means the sun comes up.

It literally means the sky came up, okay? And let's say dawn comes, and the nyi ma shar. The sun is not in the east.

Yeah, the sun shines. And then you've got a guy sitting there, mig dang denpa. He...

He does have eyes. He does have eyes. And then suddenly, sitting in the same room, but now there's sunlight pouring through the windows, he will see suk natsok.

He will see many forms. Yeah, he'll see all kinds of things, okay? If the sun rises, okay, he'll see all kinds of things.

Just so, dey shin du, if a person, kang, has not lungwa into ngupo, has not fallen into things, good, and they exert themselves towards jimpa, towards giving, you should view bodhisattvas who give things away to be like that, okay? By the way, it doesn't say they are like a bodhisattva. That's not what it means.

It means you should view bodhisattvas who give things away without falling in things to be similar to the guy sitting in the room when dawn comes, okay? This doesn't say tabu. Don't see them as though they are a bodhisattva.

It doesn't say that. You should view the whole bodhisattvas who give away things, remembering that things come from their seeds, as being like the guy who's sitting in the room when the sun comes up, and all kinds of cool things are going to happen to him. Here's the quotation from The Diamond Cutter, okay?

And who's next, Junzong? Utta. Yay, Utta!

Yay! Shut up. Hey, Utta, I got to show you something from yesterday, okay?

[Speaker 2]
Okay. Oh, beautiful! Thank you!

[Speaker 1]
Okay.

[Speaker 2]
Yes, beautiful. Thank you.

[Speaker 1]
That was our wedding present from Utta, that white vase. It's probably from Kadava, if I had to guess.

[Speaker 2]
It's a KPM. Yes.

[Speaker 1]
All right. Anyway, it was stunning. By the way, I'm not asking for other things from other people.

I'm just showing Utta this. Okay. Pabba Dipalekhyam.

The exalted briefer presentation of the Perfection of Wisdom, which is one in the Kangyur, right? It's a shorter... It's the most convenient Prajnaparamita text to use, because it's so short, okay?

People like that one. They like to quote that one. Now, let's say you have a chewa tatik.

Let's say you have a couple of billion people, okay? Who are mulong. It's the same as long.

Who are blind, okay? And there's no one to guide them, okay? They have no mikbu, okay?

They don't have any guide. Okay. And they're trying to get to a certain city, which represents enlightenment, right?

Then lam mi she. They don't know where is the path. Yeah, they won't know where is the path.

So how on earth, kala, how on earth, kala, are they going to enter the city, okay? How are they going to make their way to the city, meaning enlightenment, okay? How are...

And it's a very interesting example, because in the normal world, if millions of people hold the same viewpoint, we think it's correct. Okay, if eight billion people believe that things are coming from themselves, we tend to believe it, because so many people believe it, right? Okay, so he says, look, it doesn't matter how many people believe something.

If it's wrong, okay, and they don't have a teacher to help them, they're never going to get anywhere, okay? She ram me na. If there is no wisdom.

The other paro tu chenpang na become mik me. Oh, the other perfections become without eyes. Yeah, they become sightless.

The other five perfections become sightless. And if you don't have a mik bu, and if you don't have someone to guide you... Yeah, how are you ever going to be able to rekpa tu chang chung?

I always think rekpa is rock, but it's not. How are you ever going to reach Buddhahood? It means touch, right?

But like we had it yesterday with Ben Kramer's text many times about touching single-pointed mind, right? So make contact. How are you ever going to reach that?

Okay, good. Okay, and there's your quotation, okay? And it's quoted.

You start to get a feeling for an author after a few pages, and he's good. He's good. Well, yeah, he's good.

Yeah. He's quoting things responsibly, not from the debate ground, which is what Khenpo Dargye tends to do. I hate to say it.

All right. Who's next?

[Speaker 3]
Penny Wong.

[Speaker 1]
Good. What tsam shik means, look, I haven't quoted as much as I could quote. I'm just showing you representative examples, okay?

I just gave you a few representative examples. DBYOD PA YIN means that's what I just gave you, okay? But what I want to tell you is, this understanding of emptiness is not only essential in the pardo tu chimpay thekpa.

Now you tell me the rest. It's also... Oh, in the diamond way.

Yeah, yeah, perfect, okay? So, by the way, sometimes we say DO means sutra, right? But when we say DO NGAG, what's it mean?

What's DO mean in the combination DO NGAG?

[Speaker 2]
Shared and unshared?

[Speaker 1]
Open and secret. Okay, so DO by itself means sutra. But DO in the combination DO NGAG means open teaching and secret teaching.

Pardo tu chimpa means perfection. But when you say pardo tu chimpa as opposed to dorje thekpa, it means what? It means the shared path.

Yeah, the open teachings, the open teachings, okay? When you say the teachings on the perfections as opposed to the diamond way, then that becomes a synonym for open teachings, okay? Cool?

All right. So anybody who wants to travel using the diamond way, okay? Anybody who wants to use the diamond way, now listen up you guys, okay?

You guys, I just gave you a few representative examples. I could have gone on more. About the open way, but let's talk about the secret way, okay?

Do you need emptiness to get to the secret way? To use the secret way? Okay, here we go.

Alice. nge kye par du gyurpa chiyang me pe thekpa sung kyi kang sak chok men thang che kyi gong je de kong na nyi mi chikpun dir tsepa yin ma. Nice.

And by the way, he's very consistent in his language, and he's very clear. There's no surprises like Gyaltsabje, okay? I mean, it's just straightforward and correct, but it's not dry.

It's beautiful, but it's straightforward, you know? There's no kind of leaps of, what do you call that? Logic?

We're not going to have to twist the text to get it to fit anything, okay? Just straightforward, okay? He's a straight shooter.

Okay. thap kye pa'i kye pa thai yin pa thag kyi simpa gong ne. Okay.

de kong na nyi is something you have to gong. Something you have to meditate on, or become familiar with. Yeah, by using thap kye pa.

By using skillful means. Yeah, and I'm not talking one skillful means. I'm talking thai yin.

Countless. Countless forms, kye pa, okay? You're going to have to use all kinds of tricks, every trick in the bag, to see emptiness directly.

You're going to have to use every trick in the bag, in your dharma bag, to meditate on emptiness, okay?

[Speaker 3]
Yes.

[Speaker 1]
u ma rikpe tsog kyi ten la pape dompa nyi kong na yin kyi. u ma rikpe tsog kyi ten la pape dompa nyi kong na yin kyi. All the logic of the middle way?

Well, the emptiness that you established, ten la pepa, with all of the books on logic, and by the way, u ma rikpe tsog druk is the name of Nagarjuna's six books, for example. Okay, so you know, the emptiness you established by using all the open teachings by people like Nagarjuna, di le kye pa du kye pa chi yang ne. There's no difference in the emptiness between the open teachings and the secret teachings, okay?

The emptiness you learn from Nagarjuna is the same one you're going to use to become Vajrayogini. Okay? It's a beautiful sentence, okay?

di le kye pa du kye pa chi yang ne. There's no different emptiness, okay? than the one which is established by open works, such as the collection of books on reasoning of the middle way, okay?

Therefore, okay? de kona nyi, I'm going to go to the last line, de kona nyi chik. There's only one suchness.

Yeah, there's only one emptiness. Dearstepa means, and it ends there, okay? No more discussion, okay?

Dearestepa means, and that's all there is, okay? There's only one emptiness. You don't use a different emptiness for tantra, okay?

All right. Thekpa sum. Yeah, no matter what thekpa you're in, and this does not refer to the three tracts.

It refers to... Oh. Oh, you mean whether you're...

What's the three yanas? Bodhisattva tantra? Hinayana, Mahayana, and Vajrayana.

Yeah, that's what I just said. Yeah. Okay, good.

Yeah. Hinayana, non-tantric Mahayana, and then tantric Mahayana, okay? Okay, got it?

Although traditionally it's stated the way Nick said it, you know, Hinayana, Mahayana, and Vajrayana, but the Mahayana there refers to open Mahayana, okay? All right. And I don't care what tract you're on, which yana you're in, and I don't care if you're a very smart person or a very stupid person.

Khalsa chog men, okay? I don't care. What you've got to meditate on is the same emptiness for everybody, okay?

Okay, got it? Who? Thank you.

All right. I have a question for you. So, tongpa nyi and tongpa nyi, what is the distinction?

Is he just using it because he's going to use tongpa nyi later in some other way, or? I don't know why he's using, I don't know why he's laying on satchinus so heavily. I don't know.

Let's see. I don't know why he doesn't call it tongpa nyi more often. Maybe the diamond cutter called it?

You see what I mean? You can, you got to research that question. I don't know why he's laying so heavy on that word.

It's not normal. It's not very typical. All right.

Who's up next, Chen Tsong? Phen Dami. Yay!

Okay. Oh, yeah, yeah, yeah. Dayang, moreover, this point that I just made about there being one emptiness for everybody, all-purpose emptiness, okay, you can find it in the BEL SANGWA DUG PAS RGYUD.

You can find it in the Tantra of the Glorious... Oh, Kalachakra. No, Guhyasamaja, secret collection, and other tantras.

The point is also proven in the shungs of many dukchans, in the major classics, tantric classics, of many mahasiddhas. Okay, great, great siddhas, okay. Yama, okay.

Ma. Admittedly. But, and then what's he going to say next is, mangpar gyur, mangpar gyur.

My text with mangpar gyur. Oh, we get too long. Yeah, this spelling of mang, which has an S on it, is different.

You see, we had mangpo above many, right? Many, yeah. Somewhere, okay.

But here he says, look, I don't want my book to go on too long. Therefore, mangpar gyur, and also it wouldn't be relevant to what we're talking about in my book. KAP MA YIN.

It wouldn't fit the context. I could go off on a long discussion of why emptiness is necessary in the Vajrayana, but that's not really appropriate in this book. This is supposed to be a service for a short emptiness break, right?

Which is going to be 1,200 pages. Well, it's also an open text and not a secret.

[Speaker 2]
Yeah, exactly.

[Speaker 1]
So, ma dru, I'm not going to go into any more... I'm not going to expand on that. Dru means I'm not going to expand on that idea, okay?

Now, anticipatory translation. Whenever an author says, I'm not going to expand on that, what happens? He's either going to point you to someone else or he's going to give you a little summary anyway.

Yeah, yeah, yeah, yeah. But let me say a little, you know? Okay, it's inevitable that these great masters are going to say, yeah, but let me tell you just a bit about it, okay?

Like, of course, I wouldn't want to go on, but let's talk about it a bit anyway, okay? And I like that. I like that.

A lot of my teachers do that, too. Yes. Okay, Chintam, who's up?

Bill McMichael. Okay, Jim. Good morning.

[Speaker 3]
Hello, great to be here.

[Speaker 1]
No, it's afternoon where I am.

[Speaker 3]
I'm in France.

[Speaker 1]
Wow, you're in France. That's a tough life. Please eat a croissant for me.

I sure will. And one for me, too, please. One for me, too.

Okay, cool. Okay, good. Now we have a shena at the end.

So nowadays I've gotten into this habit. Just to remind myself, so I don't frustrate myself when I translate it, because you don't know it's an objection in Tibetan until you get to the last word, the last two words. So, you know, when you're translating, it's better to know that whatever you translate next, the next sentence should be illogical.

It makes it easier to translate. Well, nah. But, the guy's like, but?

Well, now. Well, now. Think about the gongpa of the dukkha.

Think about the tantra, the wheel of time. Yeah, let's talk about the Kalachakra Tantra. When it dambas our own view about the tawa, briefly, when it teaches our our own view.

Yeah, when it teaches our rang luk about our own viewpoint of emptiness, it says, and by the way, this is verse lines. We know it's poetry. PHUNG PO NAM BYAS STONG PA GNYIS CHU ZHIG ZHIN DU SNYING PO MED Okay?

PHUNG PO NAM BYAS STONG PA GNYIS That STONG PA GNYIS you understand when you NAM BYAS the PHUNG POs. When you examine the parts of a person. Yeah.

Has no NYING PO. Has no essence. It's like CHU ZHIG means bamboo.

Bamboo. Okay, it's like bamboo. The examination, the emptiness of the exam—sorry, the examination of emptiness regarding your heaps has no essence.

Okay. Now look, he has glossed, the other guy has glossed, has no essence, as referring to what? The BYAS PA.

Oh, the analysis. Yeah, he's reading the Kalachakra Tantra as saying the analysis is meaningless. The attempted analysis of the parts of a person resulting in the idea of emptiness is itself like bamboo.

He has misread... Yeah, okay. Meaning, according to our guy, RIG PAS BYAS PA'I STONG PA GNYIS NYING PO MED There's no point to discussing an emptiness which you try to reach through reading the Kalachakra Tantra.

There's no reasoning. Therefore, there's no point. The Kalachakra says there's no point to try to get to an emptiness through logical examination.

He's misquoting, he's misinterpreting the Kalachakra Tantra, right? GSUM PA MA YIN NA'AM GSUM PA MA YIN NA'AM That's not what it says. Yeah, doesn't it say that?

Oh, doesn't it say that? Yeah, that's a question mark, right? Doesn't it say that?

No, I'm right. By the way, I didn't have much time this morning, but I couldn't... There's no direct quotation in the...

He's paraphrasing. Normally, when it's in poetry, it means he's not paraphrasing. But when he says GOM PA, sometimes he's saying, I'll give you the gist of the argument.

I'll give you the gist of the Kalachakra Tantra, but I'm not quoting it directly. But if there's an unusual term used in the paraphrase, it's probably in the Tantra. Okay?

We would design a search We would design a search just of the Kalachakra literature, and we would search for bamboo. If there's anything in there about it, it will find it. That's a cool trick, and I'll teach you how to do it next time.

There's a trick you can use to isolate all the Kalachakra literature in your search program. And then you can, whether it's Kangyur or Tengyur, and then you can search it for bamboo. If there wasn't a unique word in his paraphrase, it would be difficult.

What's the trick, and then I'll find it? Where the search program says define field. Yep.

Okay. Let me see if I can go there. Hang on.

I mean my Let's see. Here's a gopher screen, okay? You can see the gopher screen, right?

In fact, look what I was looking for.

[Speaker 3]
Yes.

[Speaker 1]
In the red. I can't see what you're looking for. In the red.

[Speaker 3]
Yeah, right.

[Speaker 1]
Yeah, that's what I was looking for last. This morning. You can see the last search I was doing.

I did hit this. I did hit something very similar. In I think it's Chandrakirti's commentary to Nick's text.

Okay. I believe so. But it's not the one we want.

We're over time, Gen, just so you know. Yeah, okay. Let me show you, though.

You go to search settings, okay?

[Speaker 2]
Yep.

[Speaker 1]
You can see how I laid out the search myself, okay? Not yet. I searched for bamboo, like bamboo, near heaps, near emptiness, and near no essence.

Then I went to the tengyur, okay? But if you want it to be more precise, go to add.

[Speaker 2]
Yeah.

[Speaker 1]
We're not seeing anything about what you're doing, Gen.

[Speaker 2]
We don't see that.

[Speaker 1]
I'm sorry. You would go to add. Then you would make your way through the directories on your own computer to the Kalachakra Tantra section of the tengyur.

Okay? And that's so fun and so cool. And you save yourself hours of work.

Okay? I'll try that. Here we go.

We don't want to be late for yoga. LAS ZHIG YOD PA BZHIG RNAM YOD PA'I YANG NGE BA DI KYI RNGUB KYI RNAM NYES HSOGS SOGS BYIN NAM NYES HSOGS SOGS BYIN RNAM PAR GYI RNAM PAR GYI RNAM PAR GYI RNAM PAR GYI RNAM PAR GYI RNAM PAR GYI RNAM PAR GYI RNAM PAR GYI By the way, you are going at a much faster rate than last year. So you know, you're probably going to finish a book within a year or something.

the first one seriously the first volume of this yeah you're welcome