Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 22

[Speaker 3]
Be the one to do a double homework later. I have extra time to prepare if need be to do my double homework later.

[Speaker 1]
Are you up tonight, Ben?

[Speaker 3]
I'm not up tonight, not up till tomorrow night, which would mean that I would still owe you a double homework because I don't have a homework tonight, but I would have lots of time to prepare my double homework so it would be no big whoop for me to show up next time with a double homework.

[Speaker 1]
I have my homework made. I already said, I have my homework made because we had a two-day break. I did it at 2.30 this morning. I say let's just do Uppala's class, okay?

[Speaker 3]
All right, how about we do what the boss says? What the hell, we tried.

[Speaker 1]
Don't get my popcorn party, right? I'm on the homework. Okay, here we go.

[Speaker 2]
Oh, I have one question then for the homework. We started a list of eight what? Do you remember?

Eight worldly darmas? No. Eight ways you could achieve mastery where you understand how things do not start.

[Speaker 1]
Okay, that's a great segue. Here we go. So I have a proposal that we just go around the room and read, okay?

So let Uppala take the evening off. Uppala, if you want to make faces, you can. You can complain about our reading.

[Speaker 2]
I can rejoice about your reading.

[Speaker 1]
Are you okay? Fine, we're fine.

[Speaker 2]
How about I start and then everyone else will be brilliant.

[Speaker 1]
All right, go, go, go. Okay. Okay, so they're talking about eight different ways in which things cannot start.

We had one, two, three, four, five, six, seven. And here's the eighth one. Kepa love, especially, kepa-ni, dhapa-nyi-nyengi-ku, say dhapa-nyi-den.

Yeah, it's kind of the definition of the Dharmakaya, if you want to know, okay? It's kind of beautiful. It's the body of the Buddha, which has the two features, okay?

And I thought I would tell you what the two are. So let's skip to this little commentary I found for you by this unknown writer from Sergey. Tim, you want to go?

Am I checking or I'm reading? You're reading, and the person next to you will check. Tali will check.

[Speaker 3]
All right, dhapa-nyi-nyengi-ching-tar-tuk.

[Speaker 2]
Isn't it ying?

[Speaker 3]
Ying? It's ying, right?

[Speaker 2]
Ying.

[Speaker 3]
Ying. Ying.

[Speaker 1]
Ying.

[Speaker 2]
Yes is the question.

[Speaker 1]
Ying-tar-tuk. Ngo-nyi-kui-sen-nyi. Let's stop there.

I want to do it in pieces. Here's the definition of ro-nyi-ku, which is one in Sanskrit.

[Speaker 3]
Dharmakaya.

[Speaker 1]
Svabhavakaya. Svabhavakaya? Svabhavakaya.

Svabhavakaya. Svabhava. Yeah, the body of the Buddha, which represents their ultimate nature.

The emptiness of the Buddha, okay? And it's called dhapa-nyi-nyengi-ying-tar-tuk. Ying means kind of like mystic place.

Ying. And you say, ying. You say, ying.

Ying. Okay, and dhapa-nyi-nyengi-ting-tar-tuk means it has two kinds of purity, okay? So the definition of essence body of the Buddha is the body which has the two kinds of purity.

That ultimate realm which has the two kinds of purity, okay? And I think Tim had such a short one. Let me join this up for you.

Okay, go ahead.

[Speaker 3]
Mipa-nyi-de-la-ye-na, rang-shin-nam-dak-gi-char-gyur-pe, no-wa-ni-ku-tang, lo-bur-nam-dak-gi-char-gyur-pe, no-wa-ni-ku-ni.

[Speaker 1]
Good, okay. If you divide the essence body of the Buddha into two, there's the rang-shin-nam-dak-gi-char-gyur-pe, no-wa-ni-ku-tang, which means the essence body of a Buddha which is pure by nature, okay? Nobody made it pure, okay?

Then there's the lo-bur-nam-dak-gi-char-gyur-pe, no-wa-ni-ku-tang. Lo-bur means... Comes and goes.

Comes and goes. Yeah, you could say that. What's that fancy word, Nick?

Adventitious. It means it wasn't pure from the beginning. Something happened and it became pure.

So the Buddha has two kinds of purity. One which they have always had, and which you have now, actually. You already have part of your Buddha body.

You have the emptiness of yourself. That's rang-shin-nam-dak-gi-char-gyur-pe, no-wa-ni-ku-tang. And you have that, and that is the Buddha nature, okay?

And then lo-bur-nam-dak-gi-char-gyur-pe. So lo-bur is an important word, and it means at some point it happens. You know, in billions of years, at some point it happens.

And you change, and you become pure. So the Buddha has two kinds of dakpa, right? Two kinds of...

Purity. Okay, good. Now he gives examples, and then we're done with our little detour.

And I think Allie was begging to read this one, if I remember. And Christina's going to check her.

[Speaker 2]
Dam-pa-ni-sang-gye-pak-pa-gi-yu-ki-chu-ni-ta-bu. Ni-pa-ni-de-gi-yu-ki-ngok-den-ta-bu.

[Speaker 1]
Sang-gye-pak-pa. Why do they say, are you here? When they're talking about Buddha.

[Speaker 2]
Hi?

[Speaker 1]
No, they're saying, are you?

[Speaker 3]
To me, they usually say sang-gye-pak-pa when they're talking more about a being than by the phenomenon of enlightenment. So it's an Arya who happens to be a full Buddha.

[Speaker 1]
You could say that. You could say that. But the important point to learn is that you don't lose the word Arya when you become a Buddha.

You're still an Arya.

[Speaker 3]
That's cool.

[Speaker 1]
Gi-yu-ki-chu-ni. What's a chu-ni? Emptiness.

[Speaker 3]
Suchness.

[Speaker 1]
The emptiness of the being of a Buddha. Of an Arya who's a Buddha. Enlightened.

[Speaker 3]
It's like that.

[Speaker 1]
Yeah. And then the second one, which is lo-bu-nam-bak-gi-chak-du-gyi-ngo-nyi-ku, is the dok-ten in their gyu. Truth of cessation is in their mind stream.

Yeah. And that means like the fact that they could never get angry again. Mm-hmm.

You know what I mean? And that's something they had to work out in this life. They weren't born that way.

They needed to work it out in this life. Okay? So the end of certain negative qualities in their mind stream is advantageous.

It happens at some point in time. It wasn't built in from the factory. So let's go.

[Speaker 2]
Is tabu giving it a certain flavor instead of like yin?

[Speaker 1]
It's implying there's other examples. Okay. Can I ask a quick question about lo-bu-nam-bak-gi-chak-du-gyi-ngo-nyi-ku?

Yeah. Is it usually when it's used in Buddhism or in our texts, does it often mean something that you get eventually rather than something that comes and goes? Or is it just depending?

It can mean in any context something that happens and then things change. It's not natural. It's not the way things are in the beginning.

Right, right, right. Okay. You work, work, work, and you get lo-bur.

So lo-bur has these connotations of suddenness. Sudden, you know, there's a moment in your life when you change. So lo-bur can also mean like suddenly.

That makes it, yeah, because it happened a lot in my text and that makes kind of a big difference to a few spots. Yeah, lo-bur-du means, it can mean suddenly also. You just change and then you're a different person.

Okay, now why did it come up in the discussion of different kinds of birth? Okay. Why did it come up in the discussion of different kinds of birth?

Because it is the gyewon-merpa. It's the no-birth. It's the absence of birth, the absence.

Yeah, good. It's the fact of no starting with regard to the dharma body, dharmakaya, of a Buddha, which happens to have the two kinds of purity. So he's just showing off that he knows the definition of dharma body.

So we had eight kinds of gyewon-merpa, meaning Eight kinds of ways that things don't start. Yeah. I think number nine is my cafe.

But we're working on it. Okay. Tso di tabu la gong ne.

Tso di tabu la gong ne. What's gong ne mean, guys? Gongba.

Gongba means absence of affliction. No, it's the true meaning. Yeah, or too intent.

So, tsultrim tabu la gong ne means, keeping in mind these eight ways in which things don't start, this text, which is glossing, talks about, sumba, talks about, khyewa me te chö la söpa, mastery over things that don't start. Yeah, mastery over things that never started, okay? And that's what the commentary is talking about.

De tar chepa ni, talking about that. De tar chepa ni, denpa khyewa me pa la söpa, khenu lenpay nukso. And there are people who don't accept this idea, okay?

I'm sorry, yeah, there are people who don't believe in the idea of mastery, meaning that you master things that never started, in truth, okay? Some people have a problem with describing it that way. We say mastery means over things that never started.

Some people have a problem with that. Because when you explain the mastery over things that never started as meanings, never started really, they don't like it. That's all.

That's what that last piece says, okay?

[Speaker 2]
So this is K.Jipje saying, this is what the highest middle way says?

[Speaker 1]
Yeah, we were quoting Dore Yim, right?

[Speaker 2]
Yeah.

[Speaker 1]
Which is, I think, a Mainomi text, I'm not sure. Oh, yeah, it's classified in the Mainomi. So, but he may be talking about the word shape, which they say, they say, they say that that's supa, okay?

So I think the commentary that he's quoting is that's what they say, okay? Supa shape.

[Speaker 3]
Is that a kila?

[Speaker 1]
And when you, yeah, nice, you'll never forget it again. And when they say that's what they say, it means this is from the point of a school, Luke, which doesn't accept this idea of birth not happening naturally, okay? Okay, here we go, yeah, new subject.

There's the, oh, by the way, here's the whole quotation, okay?

[Speaker 2]
Thank you.

[Speaker 1]
Yeah, okay, who wrote that? Nowadays, I've been adding this, you guys, because Gopher doesn't spit that out. So you can go to, we should make it spit it out.

You can go to Gopher, you can say 4026.

[Speaker 2]
Is there a misspelling there in the title? Oh, no, it's, nevermind, nevermind. I thought it should have been kaya, but it's not.

[Speaker 1]
Yeah, don't worry about it. Hang on, hang on, hang on, here's how to find out. Could you share it, please?

Oh, sorry, I gotta share my desktop, right?

[Speaker 2]
Yeah.

[Speaker 1]
Oh, it happens to be by Vasubandhu, okay? Okay, so I just found it for you. Okay, all right, Vasubandhu is explaining his half brother.

Okay, here we go, Seiji, yay! Christina checking, yay!

[Speaker 3]
Uta. Le. Yang dak ma yin kum tok yu.

Te la ni po yu ma yin. Tong pa ni yin di la yu. De la yang ni de yu tsu.

[Speaker 1]
Take a shot at translating each line separately. It's simple. It's one, two, three, four, five, seven syllables.

Okay, so uta means separating the middle from the extreme. Yang dak ma yin.

[Speaker 2]
It isn't pure.

[Speaker 1]
It isn't pure. It's just kum tok, tong pa. Imagined.

It's all concept. It's just an idea, okay? It's not pure, it's just an idea.

Okay, Seiji, try the next one by itself. Te la ni po yu ma yin. Yoko ni.

[Speaker 2]
Something is not.

[Speaker 1]
Yeah, ni, ni po. Both. When you say po, it's both, okay?

So the second line says it doesn't have either one. What it is, we don't know yet, okay? It's like a riddle.

Tong pa ni yin di la yu. What does that mean, Seiji? Something of.

There's something of it.

[Speaker 2]
This has emptiness.

[Speaker 1]
This has emptiness. And de la yang de yu dong.

[Speaker 2]
I'm sorry, what was that? There was a whole bunch of other talking going on.

[Speaker 1]
Yeah, tong pa ni. Okay, this has emptiness. And then the last line says.

[Speaker 2]
Please mute your microphones.

[Speaker 1]
The last line says, that also has that. Okay, now we don't know what it means yet. Let's do the pieces.

It's not pure. It's just imagined. There are none of the two with it.

But it has emptiness, and that also has that. That's all we know. Who wrote this crazy thing?

Master Vastubandhu. Lord Buddha? Master Vastubandhu.

I mean, Arya Sangha with Lord Maitreya. Yeah, it's one of the five great books, of which we are starting off on one soon, to fill in a hole in our translation team. Okay, here's a footnote, which the footnotes of the Mixed Nuts are gonna be valuable by themselves.

Someday, okay? They will be. They truly will be.

Let's get a bigger cursor here, now that I'm looking at Ms. Chun Zong.

[Speaker 2]
Yeah, I stole this footnote and put it up above, actually.

[Speaker 1]
Yeah. A few terms ago. So here it is.

Distinguishing the Middle from the Extremes are considered Mainomi. This is another Mainomi. Three Mainomi books in the far, two Middle Way books in the far.

And there's a debate. There's an argument, okay? So your book, Lentoken, is one of the two which are considered, along with the Uttaratantra, are considered Middle Way, okay?

Although there's argument about it. By the way, the part he quotes from separating the Middle from the Extremes is right at the beginning, okay? And here it is.

YANG DAG MA YONG KUN DOG YOD DE LA NYID PA YIN MA YIN THUB PA NYID KYI LA YOD DE LA YIN LA NYID PA YIN LA He tends to- He'd be pretty good at making accurate quotations. He tends to be careful about his quotations, okay? I think he was a little nerdy, and Gyaltsabje was a little, like, Type A.

Right, Nick? Okay. Get that feeling, yes.

Okay, Christina, Kathika, Chenzong's checking you.

[Speaker 2]
DE LA GAM PA DANG PO PEU DANG PEU PEU Sorry, that's not what I wanted to say.

[Speaker 1]
I'm sorry.

[Speaker 2]
DONG SHI ZHANG CHANG RANG SHIN GYI Wow, what was it, what was it?

[Speaker 1]
She's trying to get some reaction from Chenzong.

[Speaker 2]
Where am I? Child mistake, purposely.

[Speaker 1]
Shen Wang. She's not. SHEN WANG A nice thing about purposeful mistakes is nobody knows.

Shen Wang. SHEN WANG RANG SHIN GYI YOD PA DANG DANG DANG You guys translate it while grandpa drinks some nice tea. Thank you, Rosa.

Come on, Kramer. Come on, we're- Are we gonna expand on the first one?

[Speaker 2]
Are we expanding on the first line here?

[Speaker 1]
The first chapter. Is Kang Po chapter here? You guys are- The line of the verse, isn't it?

Yes, first line of the verse. Foundation of emptiness. That's why we have 10 mixed notes, because one will be right at any given time.

The first line is saying, where A, somebody had Gag Zhi this morning. I did. Yeah, the thing to be denied, really.

[Speaker 3]
No, it's the place where something ain't.

[Speaker 1]
Yeah, so what thing are we talking about as emptiness? It's called DONG ZHI. The thing which is empty.

DONG ZHI means the thing which is empty, okay?

[Speaker 3]
Okay, yeah.

[Speaker 1]
What's the DONG ZHI here?

[Speaker 3]
What?

[Speaker 1]
SHEN WANG Good, good. And it's RANG SHIN GYI YOD PA. Oh.

There is self-nature. Yeah, there is self-nature. So how can it be a DONG ZHI?

I guess just be- Empty of not having causes? Empty of not being uncaused?

[Speaker 3]
Yeah, something like that.

[Speaker 1]
Maybe like that. Don't forget we're in the Mainomi school, okay? And they may not deny RANG SHIN GYI YOD PA, okay?

[Speaker 2]
No, we had it last term. It's up above, but I can't remember it.

[Speaker 1]
Ah, it's okay.

[Speaker 2]
Of what it was empty of.

[Speaker 1]
Okay, here's the first line. YANG DAG MA YIN GUNG SDONG YOD Okay, it is not pure. It is imagined.

It is not pure. It is imagined. And that's supposed to be saying that things which cause other things do have a nature.

[Speaker 3]
Oh, no.

[Speaker 1]
Okay, that, I don't know. Here it says, it is not pure. It is only imagined.

And then he says that proves that changing things do exist through some nature, though. Whoa.

[Speaker 3]
I mean, I guess it just means that shun are the place where that thing doesn't really exist. That kunthar.

[Speaker 2]
It's the self-nature of yondru, of emptiness. I think that's what it is.

[Speaker 1]
By the way, what's been the whole fight so far in this term in Nupala's book? What are they fighting about?

[Speaker 3]
Yeah, what are we fighting about?

[Speaker 1]
What have they been arguing about? The whole term started out with the three characteristics of the? Mind-only school.

Mind-only school. Mind-only school, yeah. And some people were trying to say that there was a problem with one of them, so now the other two are canceled, right?

Do you remember?

[Speaker 2]
Right, right. If you discount one, you discount all.

[Speaker 1]
Yeah. Let's go to the other kanbas and see if it helps, okay? These are the four legs of the DCI system.

Ah, Christina, you gotta read again, because that was so short. It turns out I'm just a checker. Okay, kanba.

[Speaker 3]
Kanba nyipe denyi sungzin.

[Speaker 2]
Sungzin. Sungzin. Zeta deba nipo tongpartang.

Nipo. Nipo tongpartang.

[Speaker 1]
Now, when you say in English, empty of popcorn. Yes. Empty of popcorn.

You say of, possessive. But in Tibetan, you have to use by, okay? Empty by popcorn, okay?

So what's this saying? Denyi, denyi means that same thing, maybe? Shenwa, okay?

Is devoid of, then it becomes, then you can say devoid of, or empty by in Tibetan, okay?

[Speaker 3]
It's by the instrumental?

[Speaker 1]
Yeah, instrumental. That's that nipo, yeah. So the thing that you're empty of comes just before an instrumental case.

Empty by, this bowl is empty by popcorn. Instead of empty of popcorn. In Tibetan, in Tibetan.

So, what is shenwang, I guess? Empty of sungzin zeta de. From being separate, from holding to be substantial?

It means subject and object. Yeah, sungzin zeta de. Object and subject.

Holder and held. Yeah, the holder and our separatist. Are devoid of being separate?

What's that mean? Because it's my knowledge. To be a shenwang, there's no, to be a shenwang is not to be the seed that the shenwang comes from.

Yeah, you could say that when you see blue, and you're looking at the kunshi, you're looking at consciousness, okay? They're in the same place, okay? There's no outer objects, right?

Mind only spoke, right? Okay, so, okay. So, let's say shenwang means a cause thing, right?

Or things that cause other things. Let's take the color blue. Is it, does it include both subject and object?

In the mind only school? Yes. Yeah, it's part of the refrigerator.

When you see the color blue. It's kind of a powerful argument because in the mind only school of these kitchen story, the yelling husband is behind your forehead bone. It's not just your fault.

It's about half an inch under the skin here, in the refrigerator. Not only is he not your fault, he's so much your fault that he's part of your brain. Okay?

So, the brain that's watching your husband yell and the husband yelling are both in the same place. That's what this means. They are indivisible, okay?

The blue cannot be separated from the perception of blue. And the yelling husband cannot be separated from your own mind, so don't blame him, right? All wives must learn this about husbands.

And it doesn't apply to us. Wives and husbands, those wives exist externally. That's why they always take husbands.

All right. I think it's Chen Tsangmini and Rosa is checking her...

[Speaker 2]
Khamkhla Sumpa Pei, Shenwang De La, Khun Tha Pi Tongway, Tongpa Niyong Drup, Kyam Rang Sin Gyi Yipa Tenpei, Ngungi Nyi, Danga Dangmei Padei, Nyi, Dey Tongpa Dangpei.

[Speaker 1]
Okay. So let's take it to the kitchen and it'll be much, much easier. Just be like eating popcorn.

Shenwang, I'm okay. I'm just kidding. Shenwang in the kitchen means what?

What's the Shenwang in the kitchen? A husband who comes from yelling at the kitchen by the week. Nice, beautiful.

A husband who comes from yelling at you. The ones who's involved with real causation. Does he have emptiness?

Yes. What's he empty of? Not coming from the kids.

Not coming from having yelled at the kids. Yeah, for example, coming from... Bad pizza or traffic.

Yeah, or no pizza at all, in my case. Khun Tha Pi Tongway. So he is empty of that imaginary quality.

What's the imaginary quality? He's upset because he had a bad day at work. That's Khun Tha.

That's just made up in your mind. It has no reality. It's just your mental picture.

And he's empty of that. He's empty of... I didn't do anything.

Husband. Sorry. Therefore, he exhibits Yong Duk.

He's empty of the made-up husband. The come from yelling at the kid's husband is empty of being a made-up husband. Okay?

Made up in the sense that I didn't do anything. Okay? That's applying the three mind-only terms to the situation in the kitchen.

Who's the shen rung?

[Speaker 2]
The husband.

[Speaker 1]
Yeah, the real causation. Who's the imaginary? Khun Tha.

[Speaker 3]
You didn't do anything.

[Speaker 1]
Yeah, I didn't do anything, husband. And where's the emptiness?

[Speaker 3]
Lack of the Khun Tha applying to the shen rung. Yeah. Naturally.

[Speaker 1]
Yeah, yeah, good. Now, the third line of this strange verse says, dompa nini di la yu. The emptiness is here.

[Speaker 3]
Yeah.

[Speaker 1]
The emptiness exists there, in that. We don't know yet. And then he says, what that means is the fact that the husband who came from yelling is empty of being the husband who's upset because of traffic.

That yong juk in itself, that emptiness, the fact that he's not that kind of husband, is also rung shin ki yu.

[Speaker 3]
It does have that nature.

[Speaker 1]
Yeah, so of the three qualities, which quality is he saying does have its own nature?

[Speaker 3]
Yong juk.

[Speaker 1]
The emptiness, yes, the emptiness, okay. And then he says, and that's what's not there. That self nature of the emptiness is what's not there.

It has its own emptiness. The emptiness has its own emptiness, okay? And that's all found in the third, which says, that's where the emptiness is.

That's where the emptiness is, okay? Where?

[Speaker 2]
Where's the emptiness?

[Speaker 1]
It's in the emptiness of the emptiness of the husband who's upset because of traffic, okay?

[Speaker 2]
So wait a minute, you said, okay, the fact that he's not is also rung shin gyepa. It does have that nature, and that's what's not there?

[Speaker 1]
No, it's very tricky, Rupaul, and you've got to remind me when we get to it in the real translation. Then means the verse is talking about an emptiness which could have its own nature. It's a theoretical.

It's actually a non-existent, okay? Then means what this second line is talking about is an emptiness that could have existed to its own nature, and that cannot be. Then he says, and that cannot be, okay?

And that cannot be, you know? It's talking about emptiness having some nature of its own, and then in the third line here, it says, and that's not there. The emptiness doesn't have any nature of its own.

[Speaker 2]
So when it says the emptiness is here, what it means is the emptiness is not here. Right.

[Speaker 1]
Oh, yeah, right. That's true. Tell me, where's the di-la here?

[Speaker 2]
That's the fourth line.

[Speaker 1]
No, I'd say it's this di-mi. This yong-du is what doesn't have a nature of its own.

[Speaker 3]
Yeah, right.

[Speaker 1]
Okay.

[Speaker 3]
Shoot.

[Speaker 1]
Are you okay?

[Speaker 3]
No, I still want it to be the shen-wang, but.

[Speaker 1]
It says yong-du-kyang. The yong-du here also doesn't have any nature of its own. See what I mean?

[Speaker 2]
Okay.

[Speaker 1]
All right. Whose turn? Hasso Riggs, Rossa Cheggs, okay.

[Speaker 3]
Di-la. Di-la hlak-ma yo-pa-ni. Di-la yang-dak par yo-pa-wo shé-shé-pey kon-mey tong-pa-nyi-la yuk-pa-chi ma-lok-pa drel-pa-tsung-la.

[Speaker 1]
Yeah, the drel-pa-tsung means, the commentary says, DILA LHAG PA YOD PA NI, let's go up and see the fourth line. DE LA YANG NI DE YOD DO, it also has that, right? It also has that.

Fourth line, it also has that, okay? Fourth line, it also has that. And DILA LHAG PA YOD PA NI, the rest of this means it does exist purely.

ZHES ZHES PA'I DGONG NI STONG PA NI LA BYUR PA CING GI MA LOG PAR You are understanding emptiness correctly. You're engaging in emptiness correctly because it says, that one's okay, okay? DE LA YANG NI DE YOD DO, it is correct, okay?

Your understanding of emptiness is correct if you understand it this way. All right, and... This isn't from the Mainomi point of view.

It is. It is from the Mainomi point of view. I think, yeah.

DILA LHAG PA YOD PA, now he says, some commentary explains the four lines this way. What was some commentary? I went and got it for you.

[Speaker 2]
Thank you.

[Speaker 1]
Putra's commentary. To the Abhidharma, why is it in the Mainomi category of the figure? From their point of view.

This is the Sangha's Abhidharma. Yeah, I agree. By the way, I'll ask it later.

Okay. There's the explanation of the fourth line from Gina Putra, who's commenting on a Sangha's Abhidharma, higher Abhidharma, okay? All right.

Please read Kali, yay! You've got me, everyone else, yeah. Oh, Rosa finished a long time ago.

[Speaker 2]
All right, all right.

[Speaker 1]
Hasa's gonna check you.

[Speaker 2]
Okay, okay. DE PHYIR LHAG MA YOD PA NI YOD PA NI YOD PA NI YANG DAG MA GYIN KUN THOG KYUR DE PHYIR LHAG MA YOD PA NI YOD PA NI YOD PA NI YANG DAG MA GYIN KUN THOG KYUR CHE THAM THAG DE YIN PA DE YIN PA KUN THAG KYIN THONG PHYIR BAG MA GYIN YANG THONG YOD CHE PHE DONG YIN ZHING Okay, great.

[Speaker 1]
So DE PHYIR LHAG MA, the word, the rest, right? shakma means the rest. shakma yapani, the fact that the rest are there.

nyanda mayin kundonya, it is not pure, it is just imaginary. It is not pure, it is just imaginary. chetanpa de yinpe, kundaki tobe lhama sherwanya.

What's left over when you remove what you imagined, which is the husband who wasn't my fault, then what's left over from what was empty is the husband who is Sherw, my fault, who does come from your fault. chetanpa de yinpe.

[Speaker 2]
I'm sorry, could you say that again? You turned away from your mic.

[Speaker 1]
I'm sorry. But kundaki tobe lhama sherwanya. When you mention here the word, the rest, lhama, what you're referring to is caused things which are empty of being imaginary.

The husband who came from yang, who is empty of being not my fault. chetanpa de yinpe, that's what this is talking about. I thought you might like to...

There's a mini quotation here, Utpala, in the second line. It ends with chet. It ends with chet, okay?

And it's in a suspiciously seven-syllable meter. I think we talked it over with Tim. Bam, bam, bam, bam, bam, bam, bam.

Yeah.

[Speaker 2]
Yang dak na yin kun tok kye.

[Speaker 1]
Yay. So when you see something which has seven-syllable meter, it might be a quotation from a poem. So be sensitive to that.

So grandpa had a suspicion that maybe it's a quotation, a piece, tiny piece. So I went looking for it. And that kun tok piece, where was that?

Well, I found the yang dak na yin in a sutra. And it's in the Pile of Jewels Sutra. And here it is.

Yang dak na yin kun tok pa. Apparently, it's something the Buddha used to say fairly frequently. It's not real.

It's not pure. It's just imaginary. Yang dak na yin kun tok pa.

Seven syllables. So I found it. That's one source.

And that's a pretty good source. Here's this guy. Oh, this is another former Abbot of Serengeti who lived about 50 years ago.

And he also quotes it. Where does he quote it? He quotes it from, he quotes the other piece from Uttara.

You were just there. Yeah. Here's a commentary on Uttara Namje.

Yang dak na yin kun tok pa, okay? So it appears in the root text of the Madhyamanta Vibhanga. And it also occurs in, they're both quoting from sutra, ancient sutra, okay?

And that's why, Utpala, sorry, there was this one-syllable che, C-E-S, okay? That's the end quotation mark. So that means we got to go look for it somewhere.

So it comes from sutra, and it's also directly quoted in Uttara Namje, okay?

[Speaker 2]
So we don't have the, no, we do have the sutra.

[Speaker 1]
Yep.

[Speaker 2]
Yep, okay.

[Speaker 1]
Yeah, that sutra's in a huge pile of mini-sutras. They're like jewels, so to speak. And they call it Ratnakuta.

It's a big, big jumble section in the Kanyur, which is tiny little sutras. So it's called pile of jewels, Ratnakuta, okay? All right.

A favorite text of Tsongkhapa's is the 10-level sutra. And it's one of those little tiny mini-sutras in the pile of jewels. You can't find it separately.

If you look for it in the catalogs, you'll never find it. It's just a little tiny piece of the jewels. It's one of those little jewels.

But he quotes it a lot, so you got to know those things.

[Speaker 3]
For those, the 10 levels of the Bodhisattva?

[Speaker 1]
Yeah. Yeah, and Tsongkhapa constantly quotes the 10-level sutra, but it's not in the Kanyur, if you don't know. You'll never find it.

It's just a piece in this treasure chest. So you have to know the structure of the Kanyur. Okay, all right, here we go.

We're back. Yui, one more time. Mr. Tim will check you.

[Speaker 2]
Okay. Okay. Yeah, now this is hard, okay?

[Speaker 1]
If we were, and by the way, to correct the second yang to yu requires a really- The Keshe degree, right? Yeah, I mean, otherwise this whole sentence makes absolutely no sense at all. And that's something you need 30 years, 40 years of practice, because, sorry, it didn't feel right, and it was totally wrong.

So, de yang yu tsam la chen na ni. If we're just talking about simple existence, okay? If we're just talking about, we're not talking about truly existence.

If we just talk about existence, if you consider the three qualities of the mind of the school and you consider kun tar, which means imaginary, can there be things in there that exist other than the husband who's upset because he didn't get his dinner? That kun tar is- Non-existent. Don't exist at all, not one atom.

But kun tar means imaginary things, and there are imaginary things that do exist. You can imagine how you're gonna open the cafe by spring, for example, right now that's kun tar. That's just a mental picture, but it exists.

That is a possibility, certainty, right? Rosa? Yeah, okay.

So, he says, kun tar kyang yu tsam yinpe. You know, there are kun tars that do exist. There are imaginary things that have validity, like imagining a project that you're working on.

That's imaginary, but that's a good imaginary. What's a bad imaginary? A husband who didn't do anything.

So, he says, look, we can't just talk from the point of view of existing or not. We can't say kun tar yu or kun tar me, because it could be yu, but some kun tars may. So, you can't make a blanket statement that all imaginary things are ridiculous, like the husband who's not your fault, because some imaginary things have reality, like a plan.

He said, kye pa ye mi nirpay chir. So, you cannot draw a line and exclude kun tars just on the basis that they don't exist, because some of them do exist. Therefore, you better add the words dempar to the yupa.

Yeah, really, really. Now, I say, how many kun tars exist, really? None.

None. They say none. They each say none of them.

No, I'm sorry. Some of them, no. How about a blue, which exists as an outside object?

No. That don't exist.

[Speaker 2]
The idea of a blue.

[Speaker 1]
Okay, yeah. Deryan Chegula. So, you better add the words dempar.

Really exist, okay? Deryan Dao. Yes?

[Speaker 2]
It sounds like he just jumped up to the independent branch of the middle way school.

[Speaker 1]
Yeah. Would a mind-only school guy say, some things exist, really? Yeah.

Yeah, it's a functionalist. What exists? Things that work.

[Speaker 3]
Yeah, because dempar yupa, especially.

[Speaker 1]
Yeah, you can burn yourself on it. Yeah, okay. So, they would accept the idea of dempar yupa, I think.

Okay.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. Anyway, he wants to connect yandapar yupa to dempar yupa. It exists purely, meaning it exists really.

Shepe kyang she-do. You could explain it that way, he says. And then he claims, Tim, you're gonna read?

Utthay. Utthay. Utthay kyang she-le.

[Speaker 3]
Kyang selwar she-de.

[Speaker 1]
Yeah.

[Speaker 3]
GK-du. Lala dap-che dam-che ri-pong. Pong?

Ri-pong? Ri-pong. Uh, uh.

Diyasara. Diyasara. Diyasara da-rang-shing ye-mey-te nam-du sem-ba.

Nyam, nyam. Dam-che la kyer-pa gat-bay don-du.

[Speaker 1]
Yeah.

[Speaker 3]
Yeah. Kyang-dat-ma-yen kun-dat-yil. Uh-huh.

[Speaker 1]
Lala chung-de rang-shing-gi shik-di-lat-mal. Cheers. All right.

Utthaya Dalshe, the commentary to Dividing the Middle from the Extremes, which was written by Sthiramati. Here is the quotation. Mind Only School, commentary by Sthiramati.

Okay. The commentary on Maitreya, right? With his secretary...

Arya Sangha. Okay. Oh, it's very clear from there, which usually means it's not.

Okay. It's very clear in the commentary. Lala...

It's like Lala Land, right? Lala means some people. Some people.

Lala means some people. Lala does... Some people say Chö, Tam, Je are like a reborn mirror.

[Speaker 3]
All things are like the horns of a rabbit.

[Speaker 1]
Now, if you're a Mind Only School guy, and you say there are some idiots who think everything in the universe is only as real as the horn of a rabbit, you're probably complaining about...

[Speaker 3]
Us?

[Speaker 1]
The middle way. Okay. Some idiots...

The whole world, everything in the world, is like a rabbit's horn. Okay. What's that mean?

You see... Without exception? Yeah.

Totally. And by the way, that ye has a meaning of totally. That's why wisdom is called...

Yeshe. Yeshe. Because you know everything.

Like me. So, ye means totally don't accept. Like a reborn mirror.

De nyam du sem pa de che. Because some people think that everything in the universe is similar to a rabbit's horn, we're going to have to say Tam je la kurwa ka. Tam je la kurwa.

What's that mean? Underestimating everything. We deny underestimating everything.

For example, saying that... Everything is like the reborn gira. Yeah.

That's the ultimate kunda. Okay. Underestimating its reality.

Okay. Tam je la kunda. Gagpa tindu.

We want to stop those guys. Gagpa tindu. For the sake of...

Tindu? Gagpa. Stopping those guys.

Who? Those idiots who say that nothing exists. Okay.

That's why we say yan da ma yin kun tong yin. It's not pure. It's just your imagination.

je jawa sung te. And you better add rang shing gi. How about Viveka?

Yeah. By the way, the ten-year doesn't say ki. It says ki.

The ki is a lot better. KJ has misquoted the ten-year.

[Speaker 2]
Wow.

[Speaker 1]
And improved on it. In my opinion. It's kind of fun.

And don't forget, in his time, they were still choosing the translations for the ten-year. There were still arguments about this one is better. So, it wasn't like they had made those decisions finally.

And it's extremely interesting In rare cases, you can find the translations that didn't make it. They were not carved back then, but sometimes the manuscripts still exist.

[Speaker 2]
Geshe-la, I'm sorry, could you finish that sentence? rang shing gi she jawa tsik gi lak ma Yeah.

[Speaker 1]
Again and again in this...

[Speaker 2]
The latter words?

[Speaker 1]
No. Listen. Again and again in this section, he's referring to lak ma, meaning the extra words.

The extra words. And he's insisting it's rang shing gi yirpa. So, the rang shing gi is the lak ma.

You need to make that additional clarification. We're talking about existing through its own nature. Got it?

Time, Geshe-la. Anyway, it took me a long time, Utpala, and you know, it took me a long time to figure out that when he says extra, he's talking about the lak ma on top of yirpa. I'm sorry, he's talking about...

Sorry, the rang shing gi on top of yirpa. rang shing gi yirpa. Exists through some nature of its own.

That's what the lak ma is, okay?

[Speaker 2]
Okay, thank you. What should I do for next time?

[Speaker 1]
Yeah, let me look. Hang on. Is it the 8th today?

[Speaker 2]
It is.

[Speaker 1]
Hey, do you know why guys have to wear a tie? It's so their kids can suck on it.

[Speaker 2]
That's his own book.

[Speaker 1]
Wow. Let me make sure if that's the best thing. No.

I would do section 186 and not 185, okay?

[Speaker 2]
Okay.

[Speaker 1]
Try 186, and you'll get more out of it. Okay. Thank you.

I hope you feel better. Thank you. Veronica felt bad for one evening when she got her booster.

You'll probably be fine in the morning.

[Speaker 2]
I was feeling fine until, I don't know, late this morning. I just went...

[Speaker 1]
Yeah, yeah.