Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 20

[Speaker 2]
What is the worst kind of wrong view a Buddhist could have according to Arya Asanga's levels of bodhisattvas? You know, we have our normal examples of karma doesn't exist and so on, but Arya Asanga said something different last time, underrating the process of labeling, and don't ask me to explain. So what statement is thought of in opposite ways by the lower philosophical schools and the Middle Way?

This thing is merely labeled. So to the lower philosophical schools, they would say that means it's not real. And to the Middle Way, they would say that that means that's the way it is, or that's, that is real.

Okay, please state how followers of the Middle Way answered this question of Arya Asanga's if you remember this thing, well, oh, venerable one, then what do you think the ultimate is? They say when you say that nothing has any nature of its own, that's ultimate reality. And if you believe that all those things that have no nature do have a nature, that's deceptive.

So, does Nyepa have an English equivalent?

[Speaker 1]
Yes. Robin?

[Speaker 2]
What's that?

[Speaker 1]
The great silence of a yes.

[Speaker 2]
A problem or a fault. He's fast. Oh, sorry, I heard silence.

Stay down, Nyepa. Having life, having time, means that you're young. Nope.

I mean, that's a good try. It's venerable. Okay, this is me.

Okay, now we are going to look at, you know, something that will make us, you might cry, no doubt. I'm sorry, but you said I had to do it.

[Speaker 1]
All right.

[Speaker 2]
So again, I had to go backwards a little bit, because it's like in the middle of thoughts. Is that big enough? So you asked me to do these two.

[Speaker 1]
You're right.

[Speaker 2]
But it seemed like this had to come beforehand.

[Speaker 1]
You're correct. Yeah, that's great that you noticed that. I'm going to tell you something really nasty about this root text, though.

Okay? There's two parts. Oh, yeah, I noticed that.

Yeah, the shay len dapar gyur na occurs twice. We don't know which one he's talking about.

[Speaker 2]
All right.

[Speaker 1]
It's like, thanks, K.W.J. Yeah, it's really mean. But that you noticed that is really good. Okay, let's see.

Refilling the position established earlier. Teaching refilling the position established earlier. Yeah, the DGOS is presented earlier.

Established implies it's correct. Okay? You see what I mean?

[Speaker 2]
Yeah, yeah.

[Speaker 1]
Okay. Good, nice. Now it's good.

Pulling the untruth ultimate. Good, okay. I would almost see what you think, Utpala.

I mean, see what you think. What if you say unreal for untrue?

[Speaker 2]
You know, that's the way I went first. And then I thought I would be more, I don't know.

[Speaker 1]
Yeah, it's literal, right? Strideful. Yeah.

Well, that's one, that's an idea, I think. Yeah, the unreal is ultimate. And the multiplicity of phenomena, which appears to be real.

Okay, good. Yeah. But I'll give you another choice for jinnyepa, okay?

Okay, good. However many, which is really what it means, okay?

[Speaker 2]
However many phenomena?

[Speaker 1]
However many things seem to be real, or all those things which seem to be real. That's what it really says, okay? Okay.

Yeah, good, good. That's the nangwa, right? Okay, let's look at the sentence now.

Followers of the Middle Way say that ultimate... And by the way, it's understood denpa with each one, right? Dön dam denpa and kunzop denpa, right?

But he doesn't say it, so you shouldn't say it. Yeah, you should just call it the ultimate and the... You know, so...

But between us, it says ultimate reality is all those things which are not real, and deceptive reality is all those things which seem to be real. Yeah, yeah, good. Okay, now let's go to the second sentence.

Yeah, that's good. You got the kundutangma nice. Good.

Yeah, so far it's good. I'm very encouraged by your guys' translations, by the way. I'm really encouraged.

Adam's was really good yesterday. It explains to me that the dominated things, having no essential nature arising, is that they do not know. rang ni rang ni kyewa kyewa ngang nyi med pa denpa shintay Yeah, nice.

It's good. Perfect, actually. Let's see.

shepa de yang kyewa denpa medpar min dukpa yin kyi But that doesn't mean, well, kyewa denpa medpar, that they don't arise in truth. de yang kyewa denpa medpar min dukpa yin kyi kyewa denpa medpar kye len na If they assumed that they don't know a tree arising, de dang shepa'i denpa medpar It would be futile. It says, if they asserted that there were no true arising, it would have been meaningless for them to explain having no essence as they did.

You see what I mean? Yeah, okay, cool. Good.

Wow, that was really, really, really hard.

[Speaker 2]
Yeah.

[Speaker 1]
You did a really, really good job. That's amazing. Don't forget we're in the middle of a sangha, you know.

So what you're translating is already a very difficult translation from Sanskrit. And inevitably that's going to cause us problems because we're translating it a second time. You see what I mean?

So that's cool. By the way, what school is a sangha in this book?

[Speaker 2]
Mind Only.

[Speaker 1]
In Bodhisattva Bhumi. And I want to teach you guys something. You ready?

[Speaker 2]
So he's in the lower middle way.

[Speaker 1]
I'm going to teach you how to answer this question. Unambiguously, okay? And you guys observe this trick.

Observe this trick, okay? Right? Note this trick because you're going to use it for the rest of your life.

Okay, so let's go to her text. Here's the text. Here's the the tohoku number, the catalog number of his text, okay?

And the tengyur already put it in the Mind Only school, okay? The people who wrote the tengyur, who put the tengyur together, they assigned all of these books to schools. So if you ever want to know what school is being described, you can just go to the catalog number and see where it is, okay?

Got it? Yeah. But Geshe-la, isn't there some arguments like with Master Hsuang's text?

Yeah, yeah. What word is saying is that there's disagreements about whether the book was put in the right section or not, okay? Yeah.

Great. Serious, serious disagreements. Okay, but I want to show you...

I'm going to take you to another place in the database. Hang on. I guess it's this one.

No. Yeah, here we go. So this is my own computer.

I put all the Tibetan data under A because it doesn't require many keystrokes to get to. Yeah, I do that, too. Yeah.

And these are all the things that I keep, you know, to look at. And let's go to the tengyur, okay? By the way, what's the tohokan number of the text we're talking about?

[Speaker 2]
It is... Hold on.

[Speaker 1]
4038-2. Yeah, so 4038, okay? So let's say I think it might be Madhyamika text, okay?

Like, I want to check what school did Bhutan Rinpoche think this text was, okay? So let's go to Madhyamika section. Click.

There's 17 volumes of Madhyamika text from ancient India in the tengyur. And by the way, when ALL finished putting all the kangyur and all the tengyur into computer readable form, it was one of the most important events in history, you know? Those 3,700 books are all here and searchable for the first time in history.

And that's John Brady's team, okay? So the first book starts with 3824, okay? And by the way, there's multiple books in single volumes, right?

So there's many... How many Madhyamika books survived from ancient India? Somebody remember the number 3824.

Then go to the last volume and the last number is 3980. What's the difference, Hagridi? 3824, 3980.

[Speaker 3]
173?

[Speaker 1]
Is it? There's 173 books on Middle Way that survived from India, okay? Do you see our book here?

No. No. So we have to go to a different section.

Let's go to Lower Middle Way. Let's see if it's there, okay? That starts...

By the way, this is called Prajna Paramita, Perfection of Wisdom, right, Tim? This is where your book would be, okay? This section starts with...

Hagridi, note 3786, and it ends with 3823. What's the difference?

[Speaker 2]
37?

[Speaker 1]
Yes, so there's 37 books for Lower Middle Way that survived from India. Okay. Is our book here?

No. No. Okay, what do we look at next?

What's the next school down? Chittamatra. Yeah, mind only.

That starts at 4020. And it's looking good. And it goes to 4085.

How many is that, Hagridi? 65, I guess. 65.

Yeah, there's 65 books on the mind-only school, and our book is here.

[Speaker 2]
It's in there. What's our book number? It's in volume nine.

What's our book number? Oh, 4038-2.

[Speaker 1]
Yeah, and by the way, those of you who care, okay? Some books are so long that they get put in multiple volumes, right? This book we're working with started in the volume before.

Each volume, by the way, is a thousand pages. It's almost always exactly a thousand pages, Western style, okay? If you count both sides of the page, it's two pages, okay?

[Speaker 2]
Neshala, why would you put part one in one volume and part two in another volume? Why is the text split up like that? You tell me.

This is the Tohoku thing?

[Speaker 1]
Nope.

[Speaker 2]
Bhutan Rinpoche thing?

[Speaker 1]
Yeah, Bhutan Rinpoche did that. Why?

[Speaker 2]
I don't know.

[Speaker 1]
The book would be too big to carry.

[Speaker 2]
Okay.

[Speaker 1]
It's already a whole volume. You see what I mean? It's already a thousand pages.

If you've ever picked one of these up, it's about 20 pounds, okay? And he said, I'm not going to add another 10 pounds to this book. It's very interesting, okay?

It got so long that they couldn't wrap it, you know? So he split it, which is kind of tricky, which is why Gopher is so important, that Gopher jumps across volumes, you know? We taught Gopher's search program to ignore to ignore the volumes, okay?

And by the way, even putting it in volumes here is almost unnecessary with a database, okay? That was going to be my next question. Yeah, it's like if you had three different phone books, once you digitalize them, there's not much point to keep them separate, you know?

It's almost unnecessary, yeah. Okay. Here we go, back to your book.

Oh, so what was my original question?

[Speaker 2]
Which school does this text belong to?

[Speaker 1]
And now here comes the punchline, and I'm so glad Grandpa remembered the punchline, because sometimes I don't. Now, if I describe ultimate reality as all those things, how did he describe it? Oh, as being all those things which are not real.

Okay, ultimate reality means all those things which are not real.

[Speaker 2]
That's what the Middle Way would say. That's what Asanga said the Middle Way would say.

[Speaker 1]
I didn't ask the question yet. Let me ask the question, okay? Who would say that all things that are not real, I'm sorry, I lost it.

Yeah, who would say that ultimate reality is all those things which are not real and would also say that deceptive reality is all those things which appear to be real? Who would say that of the schools? The Middle Way.

Great. So, how should this book be describing that idea?

[Speaker 2]
Pretty much in the opposite way.

[Speaker 1]
Yeah, they should be attacking it. That's what I'm trying to say. Oh, yeah.

So, this book, okay, now you guys see where I was going, and God bless that I remembered where I was going. We're in a mind-only master's book, and he's describing an idea about reality. If it's not real, it's ultimate reality.

If it looks like it's real, it's deceptive reality, that's not his school. Right. Right?

Got it? Right. So, he should be attacking that idea.

Good? Yeah. And he does.

Okay, good. Yeah, he does. So, now we go back to your quotation here.

Yeah, and I'm just going to say it very quickly, okay?

[Speaker 2]
I don't see the text, Geshe-la.

[Speaker 1]
I'm sorry. That's a small detail. Sorry, sorry.

Yeah, here we go back to your text. Got it?

[Speaker 2]
Yay, there it is.

[Speaker 1]
Yeah. Now we can talk about, I'm going to gloss it very quickly because we already read this, right?

[Speaker 2]
Yeah.

[Speaker 1]
So, some people who belong to the Mahayana schools are sort of displaying their own mistakes, and they say everything is deceptive reality and nothing is ultimate reality. And he may be criticizing the Middle Way school. Okay, got it?

Yeah. Everything is deceptive and nothing is ultimate, okay? Ser means they claim, which means he doesn't like them.

Okay? And then he says, you want to know what they say? You want to know what kind of stuff they say?

They say, they quote some book that says, oh, reverend ones, what does it mean to be ultimate reality? And what does it mean to be deceptive reality? I'll tell you.

If you ask me, if something has no nature, that's ultimate reality. And thinking that things have no nature, have a nature, that's deceptive reality. You are being fooled.

If you think anything has a nature of its own, if you think the husband in the kitchen is coming from his own side, that's deceptive reality. And if you understand that he's not coming from his own side, that's ultimate reality. Who says that?

Not Asanga. He's describing these other crazy guys. Asanga doesn't like that description of the kitchen.

Got it? Okay. Okay.

Yoka, you guys okay? It's awful quiet there. Hey Uta, are you okay with that?

If I'm not middle way, if I'm not middle way, I would say the whole kitchen thing is BS. It's not correct. That's all.

If you think the husband has some nature of his own, then that's deceptive. You are being fooled. And if you understand he's not coming from himself, you are seeing his ultimate nature.

You're seeing the real husband. You are seeing the real husband. Okay, you guys okay?

But Asanga doesn't like that position. He's uncomfortable with that position. Because he is...

Mind only. Mind only. He's mind only today.

Today he's mind only. Okay, now we're ready to start the class. Let's go.

We did...

[Speaker 2]
These are the two that I translated.

[Speaker 1]
Starting with the Mapa Den and Mapa Asanga. I'm going to say them very... Yeah.

So now we say, these guys, CHOG SNGAR BSGOS PA means that other school that says that these middle-weight guys who say that when something's not real, like, I didn't do anything, husband. That's ultimate reality when he's not real. And then for him to appear to be real, that's deceptive reality.

Oh, he's yelling because he doesn't like me. Okay, it's not my fault. All right, that's deceptive reality.

The reality of him is that he's not coming from himself. Now, this is a mind-only guy criticizing the middle-weight. Got it?

Okay. And they says, if you say it in mind-only terms, what's the ultimate mind-only book in the universe?

[Speaker 2]
Unraveling the True Thought.

[Speaker 1]
Yeah, it's Lord Buddha, Third Turning of the Wheel. He says, I'll tell you what I really meant. I didn't mean it literally when I taught you guys the Heart Sutra and the Diamond Cutter Sutra, and I said nothing exists from its own side.

I was just being figurative. Okay? And that's what he says in the Third Turning of the Wheel, which the mind-only guys love.

Okay? Okay. All right, we got through that section.

God bless. Here's new stuff. Go.

Chintso, you're checking up. Make some mistakes. No, no, no.

[Speaker 2]
Okay, cool.

[Speaker 1]
So he's quoting what book?

[Speaker 2]
More over from that sutra of Jewel of... Oh, it's not a sutra.

[Speaker 1]
Don't dig in.

[Speaker 2]
It's from the Maha Sutra Alankara.

[Speaker 1]
It's from the Sutra Alankara, right? Sutra Alankara. What group of books does the Sutra Alankara belong to?

It belongs to the mind-only. Isn't it one of the five books of Maitreya, though? Oh.

It is, right? I think so.

[Speaker 3]
Yeah.

[Speaker 1]
Now I'll tell you something sexy. Some of the five books of Maitreya... And by the way, Tim's translation will be the first time we have sallied, as you say, into the five books of Maitreya.

That'll be the first time... I'm happy that Tim is going to translate one of these books, because we haven't added to our amazing Mixed Nuts library... We haven't added any of the books of Maitreya yet.

The coming Buddha, who is very close, okay? Don't think of him 500, 600. Don't think like that, okay?

Very, very close. This text... Would you...

Some of the five books of Maitreya are middle-way books, and some of the five books of Maitreya are mind-only books. And it's important here because if it belongs to the mind-only books, it's going to be criticizing that idea about the kitchen. And if it belongs to the middle-way books, if it's one of the five books that belongs to the middle-way, it's going to be praising the kitchen.

Okay? So, here's the actual quotation as it occurs in the database, in the bold. Where did they put it?

Where did Bhutan Rinpoche put it? Mind-only. He put it in the mind-only.

So, we can expect it to have what attitude about the kitchen presentation?

[Speaker 2]
Criticizing it.

[Speaker 1]
Yeah, it should be criticizing. Why are we getting into this in your book right now? Why is this coming up in your book right now?

[Speaker 2]
Why is this coming up? I don't know. Are we about to go into the middle-way?

[Speaker 1]
Your book belongs to what? Yeah.

[Speaker 2]
It belongs to the middle-way.

[Speaker 1]
To be very honest, I'm going to give you an assignment to tell us next time why the hell are we talking about all this anyway? You know, why did this come up in the beginning of his book, you know? Okay?

We got to go look up some... There must be some... We must be...

[Speaker 2]
Because we're talking about, well, we know you have to see emptiness directly in order to get the heck out of this wheel of suffering. But Lord Buddha taught emptiness in many different ways. So, we need to know when was he being figurative and when was he being literal?

And who talks about that but mind-only?

[Speaker 1]
Is that how we got here? I don't remember. Yeah, yeah, that's how we got here.

Okay. Now, to understand this quotation, which we now know comes from which school? Mind-only.

Yeah, according to Bhutan. I mean, by the way, you should know that some people would say they're all in middle-way school. Okay?

Some people would say the third turning of the wheel was middle-way. Okay? Which is a beautiful thing.

All right. SKYE BA MED PA'I CHOS LA SOS PA ZHES Okay? SKYE BA MED PA'I CHOS LA SOS PA ZHES The first three lines are described as SOS PA in its deeper meaning.

[Speaker 2]
So, it's not patience. So, it must be acceptance?

[Speaker 1]
Mastery?

[Speaker 2]
Mastery. Mastery.

[Speaker 1]
Like one of the parts of jorlam, right? SOS PA That's the part of jorlam where you don't have to go to the hell realms anymore. It's called mastery, right?

So, sometimes shanti, which means patience, sometimes it means mastery. Okay? Mastery over what, Utpala?

[Speaker 2]
That things don't arise.

[Speaker 1]
Yeah, mastery over the idea that things never started. Mastery over the idea that things never started. Who would use that kind of language?

[Speaker 2]
Arya Nagarjuna.

[Speaker 1]
Yeah. So, do you think this guy approves of it or maybe he's criticizing it?

[Speaker 2]
Well, if it's truly in the mind-only point of view, then he would be criticizing it.

[Speaker 1]
Yeah, then he's uncomfortable with that idea. Okay? Now, what does it mean?

By the way, in middle way, if you master the idea that nothing ever started, the husband never started yelling, if you master the idea that the husband never started, you are well on your way to nirvana. Okay? Because it means never started yelling from?

His side. His own side. Yeah, without me creating him.

By the way, we can talk about the husband in the kitchen for years, and that evening, you will still get upset at somebody in your kitchen. It's amazing. It's unbelievable, you know?

Veronica, when she's in the car and I get pissed off because another driver's doing something bad, she'll turn to me and say, Oh, I guess he's not empty, right? I guess he's not coming from you, right? And I'm like, Don't talk about that.

So, let's see what all these things mean. These are all aspects of thinking that the husband is not coming from himself. Okay, got it?

The first three lines are all different details of how the husband doesn't come from himself. This is all Middle Way School reported by... By the Mind-Only School.

Yeah, in the form of the next Buddha in this world. Yeah. Okay, all right.

Here we go. There's the original quotation, by the way, and it's all spelled correctly. You're going to notice, Utpala, that your author is pretty careful.

He's quite careful. He rarely messes up on his quotations and stuff like that. He was a careful person.

What's that?

[Speaker 2]
So, we're not going to go through that first, but we're going to go to the commentary on it?

[Speaker 1]
Oh, I'm sorry. No, he does himself. He does a much better job.

And guess what Grandpa did for you? You bolded things for me. I bolded the verse.

Okay. Thank you. So, Kdubje is explaining each word of that verse, and I don't want to jump the gun.

I want your first impression of the verse to be from Kdubje. Okay. It's important.

First impression is important. Here we go. Please read, and word is going to criticize you roundly.

[Speaker 2]
Good.

[Speaker 1]
And by the way, let's play a game. These are all ways that things don't start.

[Speaker 2]
Yeah.

[Speaker 1]
We got one, two, three, four. Four ways in this section that things don't start, according to the Middle Way. And here we go.

What was the gongpa when they talk about sepa, about how things don't start? What was the gongpa? What was the way we considered?

Yeah, what does the author really have in mind? Okay, what do they really have in mind when they say you should achieve mastery over things that never started, meaning your husband? Okay, you should achieve mastery.

You should reach a state of mastery where you understand how your husband didn't start. And there's one, two, three, four, five, six, seven, eight. Eight ways he didn't start, okay?

It's beautiful, right? Eight key parts, right? There's eight ways that your husband didn't start in the kitchen, okay?

That's pretty cool, right? Okay. First of all, are you ready?

This is fun. First of all, he didn't start from the beginning. Right.

Okay, first of all, Jinzo's making a list, okay? Number one, first of all, he didn't start from the very beginning. What's that mean?

korway togpa meypa ne.

[Speaker 2]
There is no beginning to the circle of suffering.

[Speaker 1]
Yeah, not tonight, not this week, not since you got married. He didn't start for beginningless time. For billions upon billions of years, he didn't start.

You got it? Why are you getting upset at him? It's not that he's not coming from himself tonight.

He didn't come from himself for billions of years, okay? This is supposed to help us in the kitchen. Okay, say again.

Sorry, that's the first one. The second one is called de nyi. What's that mean?

[Speaker 2]
That itself?

[Speaker 1]
Yeah, he himself. He himself. He himself.

What does that mean? ngar kyepa de nyi lar yang rang gi ngorway kyepa meypa And this refers to that famous Madhyamaka reasoning where you say a seed doesn't come from itself or something like that. ngar kyepa de nyi, something which has already arisen, ngar kyepa, lar yang, it doesn't start again.

Okay, it's not like he started earlier and now he's starting again. rang gi ngorway Its own essence? Yeah, so it's not like he was...

Or essentially? Yeah, you could say that. It's not like he was pissed off yesterday and now he's pissed off again today.

It's not like that, okay? Okay, it's not like someone who is pissed off suddenly got pissed off again today. That's not.

It's not like that, okay? That's the second way he's not coming from his own side. That's the second way he's not coming from his own side.

Okay, got it? There's nobody coming from their own side that was already coming from their own side yesterday. How's that?

Okay, got it? Okay, that's the second way he's not coming from his own side. Okay.

Then please read from... Oh, shen yi means... From others?

Yeah. He also... shen yi means other, okay?

Other, something other. He's not something other, which means gyu le mi tunpay debu mi kyewa, okay? You cannot get a result which comes from a dissimilar cause.

That's the third way he didn't start in the kitchen. That's the third way he didn't start yelling in the kitchen. Don't think that yelling can come from being hungry.

Yelling comes from yelling. Okay, got it? It's beautiful.

The third way he didn't start yelling was because he was hungry, or he had a bad day at work, or he was in bad traffic. Because those are mi tunpay. The result and the cause have to be similar, okay?

Yelling comes from yelling. Yelling doesn't come from being hungry, being in a traffic jam, his boss yelled at him today. Those are not the real causes, because real causes have to be similar, okay?

So, what's the third way he's not coming from his own side? He's not coming from something other than yelling, okay? What's the yelling he is coming from?

[Speaker 2]
Well, according to the middle way or the mind only way?

[Speaker 1]
Oh, middle way, middle way, yeah. Oh, the middle way.

[Speaker 2]
He's reporting the middle way. Oh, that's right, he's reporting the middle way. So, it comes from a similar cause, which would be having yelled at something else.

[Speaker 1]
Yeah, another yelling. Yelling comes from another yelling. You must have yelled at your kids.

You must have yelled at your kids last week, okay? That's the third way he's not coming from his own side. He's not coming from a dissimilar cause, okay?

Got it? That's the third way he's not happening. Okay, RANG GI TSE NI BY DEFINITION Yeah, now he's using mind-only language, okay?

KUN DAG means what? Concept. Yeah, something that just exists as an idea.

And there's two kinds of KUN DAG, technically. What are they?

[Speaker 2]
Oh, there's ones that are real and ones that aren't.

[Speaker 1]
Good, good, yeah. Not all conceptual things are false, right? Like the idea of democracy or the idea of morality, okay?

Ideas can be true or real. What's a KUN DAG which is not real?

[Speaker 2]
Horns on a rabbit.

[Speaker 1]
Yeah, or I like the example. I love this example where the wife notices that the husband looks at his phone with a dumb smile often. And then she starts to suspect that he has a girlfriend.

And then she creates a mental image of the girlfriend. And then...

[Speaker 2]
What color her hair is, what dress she wears.

[Speaker 1]
How big is her chest. And then that night she sneaks over to his side of the bed and looks on his phone. And it turns out he was buying her a birthday present on Amazon, okay?

And that girlfriend picture in her mind was KUN DAG, okay? So, sometimes KUN DAG is a real thing, like the idea of democracy. And sometimes the idea of KUN DAG is just a fiction, a fantasy, okay?

Something you worry yourself with, okay?

[Speaker 2]
Let's use... I think that democracy is also a fantasy, so let's...

[Speaker 1]
Yeah, I knew somebody was going to say that. I mean, in the abstract, it's a good thing, right?

[Speaker 2]
Yeah.

[Speaker 1]
Okay, CHEN PO KUN DAG. RANG GI TSE NI KYI MI KHYER BA, okay? They don't start in and of themselves.

They don't start by themselves, okay? They also are creations that come from karma, okay? When the wife starts to have a KUN DAG of the girlfriend, that's also coming from her seeds.

[Speaker 2]
Geshe-la, how would you make the distinction between the fourth one and the second one?

[Speaker 1]
Whoa! Oh, the emphasis of the second one is that... Is this old MA DI MI GA thing that...

[Speaker 2]
That has to arise again all the time?

[Speaker 1]
Yeah, that every time some... The things that... When a sprout comes out of a seed, it comes from the old Sankhya idea that the sprout existed...

Pre-existed in the seed. And then it just revealed itself. That's where this comes from.

That's where this comes from, yeah. It's not like something was there before, and now it's just being revealed. It doesn't really start.

It was already there in the seed. You see what I mean? That's an old Sankhya idea.

[Speaker 2]
Okay.

[Speaker 1]
And that's what this is criticizing, yeah.

[Speaker 2]
And then RANG GI TSE NI KYI GYUR PA would be that it comes from itself in some...

[Speaker 1]
Yeah.

[Speaker 2]
Like both at the same moment or something, if it didn't exist before.

[Speaker 1]
Yeah, and specifically talking about the husband as a misperception, as a KUN DAG. Believing he's... Believing that the...

Seeing the husband as someone who's upset because he didn't get dinner yet is KUN DAG. Okay. And that perception itself, okay?

Believing that your husband has a girlfriend and that's why he's smiling when he looks at his phone, that's also coming from you. The belief is coming from you. The picture in your mind of the girlfriend is coming from you.

Got it? Okay. It didn't just pop up in your mind without a reason.

You were looking at some guy on the street two weeks ago. Okay, got it?

[Speaker 2]
Unfortunately, I do know that one well, yeah.

[Speaker 1]
Yeah, we all know that one, I have to say. Okay. All right.

Okay, so by the way, I think it's... CHEN TZAM's keeping score. We have four ways already in which your husband yelling in the kitchen didn't come from himself.

Okay. And we are... By learning these...

I think it's how many here? Eight, I think it's what we said. Something like that.

By learning them, we are mastering how things don't happen. Okay. Yay.

Okay, here we go. Here's another one.

[Speaker 2]
Please read this.

[Speaker 1]
Wait, wait, wait. You need a policeman. Earl Bernie is going to check you.

[Speaker 2]
Hi, Earl.

[Speaker 1]
Hi, Earl.

[Speaker 2]
Okay. Yeah, good.

[Speaker 1]
Okay. Supposedly, we're on a fifth kind of way that your yelling husband didn't start, right? If he's shen wang, the yelling husband, if he's shen...

Now they're starting to use a mind-only language, aren't they? If he's shen wang, rang le mi kye.

[Speaker 2]
He doesn't come about naturally.

[Speaker 1]
Yeah, or he didn't... The yelling husband didn't come from himself, from his own side, because he's shen wang.

[Speaker 2]
Oh. So we've got three different ones that are saying that it doesn't come from itself so far. Yeah.

Deng yi, rang gi tsen ni, and rang.

[Speaker 1]
Yeah, that's cool. Now, yeah, the yelling husband did not come from himself because he's shen wang. That's a mind-only term, right?

What does shen wang mean? He exists at the pleasure of his causes, okay? He exists only at the mercy of his causes.

If his causes are happy, he will happen. If his causes are not cooperating, he won't happen. He is totally dominated by his causes.

Shen wang means dominated by something else. This is a big idea in the mind-only school, okay? He has no choice but to yell.

He has to yell. He's at the mercy of other forces. That's how we should translate shen wang.

Word? At the mercy? At the mercy of other forces, okay?

What's the other forces that demand that he yell?

[Speaker 2]
Dharma.

[Speaker 1]
No, more specifically.

[Speaker 2]
Having yelled previously at someone else.

[Speaker 1]
Yeah. He doesn't have a choice not to yell because he's at the mercy of your yelling at your kids. He doesn't have any choice.

He cannot control himself, you know? He's not getting angry because he wants to get angry. He has to get angry because you got angry in the past, okay?

It's very interesting. He's not getting angry rang le mikye, you know? He's not getting angry from himself somehow.

He's at the mercy of other forces, which means you're yelling last week at your kids, okay? So that's the fifth way in which he's not yelling, okay? Now we got five ways in which your husband's not yelling.

If you master all of these, you have mastered emptiness. That's the point. If you master all these aspects of your yelling husband, you have mastered the emptiness of your yelling husband.

It's very beautiful, right? All right, here's the next one. How many we got now?

[Speaker 2]
We have five. We're on number six.

[Speaker 1]
Yeah, here comes number six. Please read. shen du gyur chenpo yong du la shing...

shen du gyur... Yeah. So what's coming?

[Speaker 2]
Something else? Yong du is completely, or absolutely, or...

[Speaker 1]
But as a quality of the Mai Nolni school.

[Speaker 2]
Oh, it's established reality.

[Speaker 1]
Yeah, emptiness. It means the emptiness as the result of the equation. What's the equation?

Start with things that come from causes...

[Speaker 2]
That are under the mercy of other forces.

[Speaker 1]
Yeah, and subtract your wrong idea that they could come from themselves, and you end up with... Yong du means you end up with emptiness. Okay, good.

Something which is yong gyur... Yong du, sorry, could never shen gyur.

[Speaker 2]
Could never be something else.

[Speaker 1]
Yeah, it could not... It never develops into something else, okay? Either you don't exist from your own side, or you do exist from your own side.

There's no middle ground, okay? Do you remember the mice in the kitchen thing, Utta? Yeah.

Do you want to describe it?

[Speaker 3]
So, you know, the minute the tip of the nose is in the kitchen, then the mouse is in the kitchen, and so the kitchen... There is no longer a complete absence of a mouse in the kitchen.

[Speaker 1]
Beautiful, beautiful, beautiful, beautiful, okay? So, the absence of mouse in the kitchen is emptiness. The minute any mouse puts his nose across the threshold into the kitchen, the emptiness of mouse in the kitchen disappears, right?

So here, emptiness never develops into something else. It's an on-off switch. It's an on-off switch.

Either there's emptiness in the kitchen, or there's no emptiness in the kitchen. Either the husband is not coming from himself, or the husband doesn't exist, okay? Okay, so either he comes from himself, or he's coming from you, okay?

So, the fact that he's not coming from himself, never wavers, never changes slightly, never gets 90% instead of 100%. He is 100% not coming from himself, and he'll never be less than that, okay? He'll never a little bit be upset because he didn't get dinner.

He's 100% upset because you yelled at the kids, because there's lots of husbands who don't yell when they're hungry, okay?

[Speaker 2]
So Geshe-la, how would you... Sorry, go ahead.

[Speaker 1]
Go ahead.

[Speaker 2]
Someone's asking me a question that I don't know how to answer, which is, okay, so the mouse has his nose across the threshold.

[Speaker 1]
Yeah.

[Speaker 2]
And so that emptiness is there, but then when the whole mouse comes in, that's the emptiness of the whole mouse, like there's two different emptinesses, and didn't emptiness change?

[Speaker 1]
Yeah, I know you could say that. You could say that the emptiness of mice in the kitchen disappears only when the tip of the tail gets in the kitchen. You could say that, that's all right.

You could say that. The reason we use the nose analogy is that either you don't have mice in the kitchen or you do have mice in the kitchen, and there's no middle ground. That's all.

That's all we're saying here, okay? Yeah, okay. With emptiness, there's no like being 90% empty.

It's not like 10% he's yelling because he's hungry and 90% he's yelling because you yelled at your kids. And if you're going to understand, if you're going to be a master how he never started yelling, you better understand that the percent of why he's yelling is 100% because you yelled at your kids, and it has nothing to do with his hunger or the traffic or what his boss did to him today. There are plenty of husbands who have tough bosses who drive home in traffic and who are hungry when they get home and don't yell, okay?

So don't think it's a percentage thing. It's not. Anything that happens to you is 100.0% happening because of what you did. Got it? And that's another way that is not happening. That's another way that is not happening.

Now we have six ways that is not happening, right?

[Speaker 2]
We're over time, Geshe-la.

[Speaker 1]
What? I know. And this is beautiful.

This is a beautiful place to end, okay? We had this expression yesterday in Nick's text. I will give $1,000 to anybody who can do it.

Someone who knows when they're done. With what? Nirvana.

[Speaker 2]
When they're done with samsara or their negative emotions.

[Speaker 1]
Okay, I'm going to give $500 to the Amalie... Was that the Amalie Scholarship Fund?

[Speaker 2]
Yeah, indeed.

[Speaker 1]
$500 to the Amalie Scholarship Fund and $500 to the Word's next... I don't know, donut. You don't even eat donuts.

You're disgusting. Okay, your next green drink fund. Okay, $500 to Word and $500 to Amalie's dad.

Okay, so Sepa Shepa is an Abhidharma expression. It means you know you're done. You know you're done, okay?

So, in the mind... Now, by the way, Word... In Nick's text, Gyatsobje said...

Ketubje's brother, spiritual brother, said that to know that you reached the end means to know that you reached the end of your rebirth. Okay, he was explaining arhat. And here, Ketubje says no, no, no.

To know that you reached the end means you're not going to ever have another mental affliction. Right. Which is the same thing, right?

Basically, it's the same thing. So, that's the seventh kind of not starting in the kitchen. That's the seventh kind of not starting in the kitchen, which is when you understand the husband totally, you will never get angry again.

And that's it. That's the seventh kind of not starting in the kitchen.

[Speaker 2]
Geshe-la, how would you translate kunye nyomongpa?

[Speaker 1]
Oh, totally messed up instead of just messed up.

[Speaker 2]
From mental afflictions? Is that what it says?

[Speaker 1]
Yeah, you could say... I don't like the word mental affliction. You could say totally involved with negative emotions or something for your academic translation.

Totally mixed up with negative emotions. A mental affliction is just a Buddhist translator word. There's no mental affliction in...

By the way, what's a good way to check whether a word is just made up by some Buddhists or it's common usage? What's a good way to check? Google it.

Yeah, Google it and see how many hits. And then you'll find out sentient being rarely occurs on the internet, except from Buddhists. So, I don't think you should use it.

You see what I mean? Okay. Thank you.

You guys good? Yeah, thank you, Geshe-la. By the way, we got to get to the eighth way and then we're done.

[Speaker 2]
So, is that what I translate for next time?

[Speaker 1]
Yeah, that's a good idea. Do this next paragraph. And by the way, I'll give you a clue.

He says dakpa nyi den here, okay? That's the two purities. It's called the two purities.

And I gave it to you in this footnote.

[Speaker 2]
Okay.

[Speaker 1]
Okay. The big letters are the dakpa nyi.

[Speaker 2]
Okay, cool.

[Speaker 1]
So, to do your translation, you're going to need the two purities. And I gave it to you in the big letters and you can figure it out.

[Speaker 2]
Okay, cool. Thank you. Speaking of footnotes, we started the class.

Sorry, we started the class with a quotation or a statement from K.J. that, okay, from the previous quote on down to the following lines, which he didn't say what they were. Does that have to be in a footnote? All this stuff?

What else he talks about in that text?

[Speaker 1]
You and I have to first establish which section he's talking about because there's two. Right. And then we have to look at its content and see if it relates to this explanation.

Right. That's all. And then we can determine where the quotation ends.

Whether or not we give our reader the whole quotation, mixed nuts should. A mixed nut should. A mixed nut should never say et cetera to their reader.

Okay.

[Speaker 2]
Okay, is this something we're going to do together in class? Or is this something that I have to try and do by myself?

[Speaker 1]
Let's do it together after we read the whole thing. Okay. And then we can see what's relevant and what's not relevant.

Yeah, but it's a mixed nuts requirement that we give the reader everything. We do not do et ceteras. Yep.

[Speaker 2]
Thank you.

[Speaker 1]
Okay, yay. We'll see you guys tonight. Yep.

Thank you, Geshe Michael.

[Speaker 2]
Thank you.

[Speaker 1]
I made it through these two classes. Congratulations and thank you. We'll try to make it easier for you next time.

No, I'm kidding. I'm just kidding. I'm just pulling it in.

What's up next, Nate?