Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 40

[Speaker 1]
Hey, welcome to the quiz for class four. This is the last quiz of the term. And hopefully this time it's easier, but you know, hopes and dreams.

Hopefully we learned something either way. Yeah. So when followers of the Mind Only School talk about deception, which of the three characteristics do they say deception mainly relates to?

Please also give the Tibetan.

[Speaker 2]
I hope it's Kuntok.

[Speaker 1]
No, I'm sorry, it's not Kuntok. All right, well. Do you remember the quote from Master Asanga?

No. OK. Well, it's changing things.

So when deception occurs, it's mainly related to misunderstanding how things cause other things. OK. And is there a Tibetan word for changing things?

Yeah, Shen Wong. Yeah. I think, though, wouldn't Mind Only School not say that Kuntok is Kunzopdampa?

But, you know, I'm just saying what was said in the last class. About the relative deception going on, I don't know. How is it that objects of that type appear to us?

This is a very, I'm looking for something very simple.

[Speaker 2]
Completely wrong?

[Speaker 1]
Yeah, it's pretty darn close. They appear to us in a mistaken way. Yeah, he's got it.

What is the Tibetan for appearing to us in a mistaken way? Chokpe Nang or Nangpe Chok? No.

I mean, we might be using Nangpe Chokpe that way at the moment. Well, it's got appear in it, it's got way in it, and it's got mistaken in it. Is this the Chokpe Nang?

Chokpe Nang. I'm sorry. I tried to make this easy, but apparently that's just, you just have to put up with me.

This type of appearance is the result of a mistaken perception. When we divide them up, how many main ones are there? Siri was looking up mistaken perceptions for me.

When we divide them up, how many main ones are there? Look at Geshe Michael for a hint.

[Speaker 3]
Three.

[Speaker 1]
What is the first? It was at the very end of class. Okay.

We called it a talking proto seed, articulating something repeatedly for countless lifetimes, such as the cup is out there away from me at a distance. And then it becomes that for us. What is the Tibetan for that type of nomric?

Okay, thank you very much. Oh, that's cute. Do you have some translation for us?

I don't remember. I do. I just am preparing.

It's good. Thank you, Betts. It was a good homework.

Yeah. Okay. I'm glad you liked it.

Can you see the translation? Great. Hi, Betts.

Good. Good. I challenge you to add the word yule from the second line of the Tibetan.

[Speaker 3]
You got it?

[Speaker 1]
Yeah, where are you going to fit in the word object here? I'd have to reconstruct the whole presentation. You can say the distorted perception that appears as an object.

You see what I mean? As an object? As an object, yeah.

And it probably means chi yule, right? Okay. Okay, well that helps us a lot, doesn't it?

Yeah, so that one's easier, but he does not repeat yule in the second two. Correct. But I wonder if it's assumed.

But let's say not. The distortion appears through the influence of potential for belief in a self-nature. Good.

And sometimes I like to say, Dr. Dawa, the view that things are themselves. But I'll leave it there. And number three.

SIPA'I YAN LAG GYI BAG CHAG KYI DBANG GIS The distortion appears through the influence of potential. This... Sugeng, what's SIPA'I YAN LAG here?

Well, it could be the link of becoming, but I don't think that's what it is. Hmm. I agree.

I think it's the distorted perception that appears through the power of a mental seed that relates to one of the links of sansara. We still have to have BAG CHAG in there. Which I am...

Sorry, down here. Potential's okay. The distorted perception that appears...

So, related to? Potential related to the links of... How do you want to call it?

[Speaker 3]
SIPA. Ashola. Yeah?

We have it in the Golden Key. I'm looking at it now. The way you translated it there was just links of a suffering life.

That's fine. That's fine. Cool.

All right.

[Speaker 1]
Do you have more? Oh, yeah. Okay.

This is what I translated last time. So, I just cleaned it up to go with what we said in class. So, I went on instead.

So, this is where he listed out... This is Master Asanga, right? This is where he listed out 14 different distorted perceptions.

Do you want to read that section in the Tibetan? Sure. DE YANG THANG ZHU NA Word, will you check her?

LUS THANG LUS CAN THANG ZAB PO'I RNAM PAR RIG PA THANG DE NYES BAR CHOS PAR BYA BA'I RNAM PAR RIG PA THANG DE LA NYES BAR CHOS PAR BYA BA'I RNAM PAR RIG PA THANG DUR KYI RNAM PAR RIG PA THANG DRANG KYI RNAM PAR RIG PA THANG YUR KYI RNAM PAR RIG PA THANG THANG NYES KYI RNAM PAR RIG PA THANG DAK THANG SHENG KYI CHE DRAG KYI RNAM PAR RIG PA THANG DEN DRO THANG NGEN DRO THANG CHI PO THANG KYE WAI RNAM PAR RIG PA THANG Can you read it in your English out loud and then we'll just...

Furthermore, what are those? They are the distorted perceptions of the body, embodied beings, the profound, which we don't know what that is, objects that are experienced, the experiencer, time, enumeration, the world or the place, terms, distinctions of self and others, those in the higher realms, those in the lower realms, death and transition, a call out to Juan Hasso, and birth. Yeah, Hasso invented the transition word.

Okay, good. And these are all different kinds of distorted perceptions, right? Yeah.

And this is in the... what he had said at the beginning of this whole thing, is he's like, let's take all existing things. So he's like grouping them.

Anyway. DE LA LUS DANG LUS CAN THANG SAB PO'I RNAM PAR RIG PA GANG YIN PA THANG DE NYID BAR CHAD PAR BYA BA'I RNAM PAR RIG PA GANG YIN PA THANG DE LA NYID BAR SPYOD PA'I RNAM PAR RIG PA GANG YIN PA THANG DUS DANG DRANG DANG YUL DANG THANG NYID KYI RNAM PAR RIG PA GANG YIN PA DE NYID NGON PAR SPYOD PA'I BAG CHAGS KYISA PUN LAS DRUNG BA'I PHYI RO Nice. SOGS GSUNG ZHING Nice, sir.

Nice pronunciation. Just a question for you. Did he cover all 14 in this second part?

No. Did he leave some out or something? Yes.

Hmm. Do you think it's just that he didn't want to mention them all, or that those... No, I think...

Oops, we're not there. But I think he's going to talk about those as soon as I give up the screen. That those might be caused by something other than the potential for expression, right?

Correct. Okay. Okay, good.

So basically he says there's all these distorted perceptions you might have in the world, and all of them are created by that same weird seed, which is the one... The weird potential. It's not a seed yet.

Okay. That comes up in the Mind Only School because... It came up originally because they were trying to explain why blue feels like it's outside.

And that some kind of seed is causing that. Sorry, potential. Okay, cool.

Good? Good, Udpala? Oh, yeah, yeah, yeah, I'm fine.

Okay, anything else? I thought you were asking people in the class. No, that's it.

Okay, great. Here we go, back to the text. Let me make sure Grandpa has it up here.

Yeah, okay, good. It's a tough section, right? Obviously.

Yeah, yeah. By the way, our experience with words text on the same types of subjects was that as the months went by, we understood it more and more, until the time we were ready for a final translation, we were able to translate it. And it had to cook for that long.

Okay, so we finished this part. There's the source of the part from the Mahayana Sangha. Thank you.

Making loud noises in my room. Okay. Very, very loud.

My wife, she got this thing to wash the dishes during the morning class, and I know it must sound like a song or something. All right, let's go. Who's reading?

Udpala, do you want to have someone else read and you check them? Yeah, Venerable Chunsam, could you read, please? Okay.

[Speaker 2]
SOG PA'I KHAM GRUB TU RIG PA BYA'O Nice.

[Speaker 1]
Okay, lovely. I have a question for you, Venerable Udpala. He's talking in this, DE NYID LAS means from the same book, right?

From the Mahayana Sangha. Yeah. He talks about two kinds of NAM RIG in this edition.

He added this quotation from another part of the same book, right? He only talks about two of the NAM RIGs. My question to you is, are these some of the ones that he says are caused by the potential of articulation?

I'm sorry, there are potential for? Articulation, did you call it? No, they were not included in that.

Oh, they weren't? No. So he made a list of 14.

No, they are included here. They're in the list of 14, but they are not in the list for. Remember, we've got the distorted perception that appears to the influence for the potential for articulation.

Then we've got distorted perception that appears due to the influence of the potential for belief in a self nature. Then we have the distorted perception that appears to the influence of the potential for the varieties. I'm sorry, I didn't make a correction to this one.

Potential related to the links of existence. Okay, let's put it this way. The most famous distortion or wrong perception we have from the seed, which is piled up from saying something in a certain way for millions of years, is the idea that things are outside of us.

That was the classical one. Now, according to 273, we're also having some screwy perception about things that are objects of actions, and things that are the actions acting towards them. Oh, they are up there.

I'm sorry, they are up there. So those two are supposed to be caused by that same nasty seed that makes us think that things are outside. They create the illusion of distance between me and Mark.

That illusion of distance, that two meters, six feet between us, is supposedly created by that seed. Which means that it doesn't really exist. And what was one of the big questions of this section?

Well, if that two meters doesn't exist, why is it triggering a perception in my eye? And if it triggers a perception in my eye, doesn't it really exist because it performs a function? Okay, so anyway, we're talking about things that you act on, and the things that act on them.

For some reason, our author, K.W.J., has separated those two out. That which is acted upon, and that which does the acting. When he lists things that are acted upon, he lists what?

He lists form and so on, outer form. Yeah, outer objects. In the six realms.

Oh no, that means from the 18 comes. Oh. Yeah, six object comes in the presentation of 18 categories.

The six outer categories. There's an illusion of six outer categories produced by that same seed that lies to me and says there's distance between me and Wilson. And as far as who's doing the perceiving, that seed is also screwing a mickey number, Shepa.

The sense consciousnesses, the six sense consciousnesses. Yeah, so supposedly the same seed that creates the false impression of distance from me to an outside object is also creating the false impression of six different outer objects and six different perceptions to perceive those six different outer objects, which is 12 of the 18 dhatus. Which dhatus he didn't mention here, just I'm curious.

The sense powers. Yeah, the sense powers. Eye, ear, nose, tongue and skin and mental sense powers.

So these objects are not objects of the sense powers, or are they? Well, he just didn't talk about it. Let's leave it alone.

I'm thinking of our opponent who really wants to know how it is. Well, let's see if he goes there. But my question is, why did he single out these two kinds of...

What did you call them? What is experienced and the experiencer. Yeah, but why did he single those two out?

Why did he list them? Because that's us. That's who we are.

Okay, let's see where he goes. Let's see how he justifies pulling out this second quotation, okay? Okay, cool.

Because I will be wrong. That we know. Who are you going to pick on?

I would like to have... Let's see here. Rebecca Minicore, please.

Oh, it's so long. Okay. I was hoping for a short one.

That's fine. Okay. All the Margaret Cormie suits.

Yes, I need as many as I can get. Give me the longest one there is. Okay.

[Speaker 2]
Okay.

[Speaker 1]
Very nice. Thank you. I would check the carving here, okay?

About Pa? Or about Sin? About this one also.

Okay. Because when I think about it, Sin doesn't look like Chen to me. I don't know.

It might be Chena or Chena. It might be Chena. It might be Chena.

[Speaker 3]
I don't know.

[Speaker 1]
Anyway, shesungpay means what? What that quote is saying. Good, good, good.

Yeah. Hey, we got this quotation. Let's try to figure out what he's talking about.

We got the Mickey number ship, huh? We've got the eye consciousness and so on. Yeah, visual awareness.

You are aware of what you're seeing. Etc. What are the other?

My ear, nose, taste, and physical sensation. Aware of what you're hearing, aware of what you're smelling, aware of what you're tasting, aware of what's touching you, and aware of what you're thinking. What you're thinking.

So, nangwa de la nubar jepay barchak gi When they look at their ranggiyo, why does he say ranggiyo? When they look at their respective objects, such as physical form, shapes and colors, nangwa de la, then this stupid nubar jepay barchak wongs them. Their potential...

Articulation due to the power of the potential of articulation. Or repeating something over and over for millions of years. Because of that, the objects of your senses nangwa in a certain way.

They appear in a certain way. Yeah, and that is described here. They appear in a certain way.

Now, given that Arya Sangha has spent the time to talk about these things, the objects and the senses, don't you think we gupa tu shepa, the you look of this stuff? Don't you think that we must understand what he's trying to say? Yeah, listen.

Don't you guys think, if Arya Sangha spent all this time talking about it, that it's important for us to understand clearly? What does it mean to say that blue is appearing to you? How does that happen?

How does that work? Don't you think that's... That's what he's saying.

And by the way, we had the... I keep coming back to it. How can something false appear to you, if because it's false it doesn't even exist?

How can something trigger a mistaken perception if it's not even there? Okay? That's been the problem all along.

So, would I say that... Let's see. Translated as, we must understand the reason for the way it appears?

Oh no, it's more simple. It's like, we've got to understand how the heck these things are appearing to us. I'm trying to understand you, Luke.

Oh, how they appear, how they are. Oh, how they are. Okay.

We've got to... That's the reason. Okay.

We've got to understand just how that false appearance works. You can say it works for you, in my mind. How does that work?

If it doesn't even exist, how can it be inspiring a perception in us? Right. Okay.

Well, luckily, it's got to be do-de-pa-da-ki, okay? But I'd still like you to check the card. Okay.

There's no such thing as do-de-la-da-ki. Okay. And pa does look like la.

It can, yeah. Okay. So, according to the system of who?

Arya Sangha. Dharmakirti. Yeah, the Sutras, the second school.

Oh, oh, sorry. According to all those pramana guys, which is mainly Dignaga and Dharmakirti, okay? Oh, we're back to them.

These... Sorry. They would say, look, we have no problem saying that the fact that blue is a physical thing, or is a visual thing, okay?

The fact that blue is a visual thing. NGON PO GZUGS YIN PAR This is a universal. This is a concept.

It's a fact. The fact that blue is something to see. Okay?

The fact that blue is something to see exists RANG GZIN GYIN DUG PAR. Okay. Wow.

By definition, it is not in any percent coming from me. Okay? The fact that it's an outer thing...

Lower school, second school. Right. Is it an outer thing?

Well, sure. Is it coming from me? What are you talking about?

Of course it exists out there by itself. Okay? Yeah.

Let's go to 276. Who's going to read for you, Manjula? I would like to have Lindsay Jilt.

Thank you. Hello. Hi.

Can you help me with the first word? Yes. NGON PO You asked her to do the second word.

NGON PO GZUGS YIN PAR It's not a Z sound. It just means it's a lower S sound. So SHEN.

SHEN. Uh-huh. Thank you.

Great. Thank you. NGON PO TOK-PE TOK-PE TOK-PE SHEN YUL SHEN YUL YEN KYUNG YEN KYUNG DE DE DE DE DRA DRA DRA So there's a prenatal there.

So DENDRA DENDRA DENDRA WAY WAY TOK-PE TOK-PE TOK-PE SHEN YOO YIN PA RANG GI SAN YI KEE MA GRUB CHING THROW PA YIN LA Nice. Thank you very much. Good job, Lindsay.

All right. Now, we're talking about universal statements here, okay? So don't think we're talking about the pieces.

We're talking about the statements. LUM PO GZUGS KYI GZHAN PA What's that mean? The fact that blue is a visual object.

The fact that blue is a... This GZUGS is the kam, right? This GZUGS does not refer to the five heaps.

It refers to the 18 dots. So it refers only to visual form here. Okay, the fact that blue is something to see.

Okay? The fact that blue is something to see. DE NYID NGON PO...

The fact that blue is something to see is the SHEN YOO. It is what is believed in. Okay?

I'll say it again. The fact that blue is something to see is something which is believed in by the GZHAN PA'I THOB PA, by the idea, the mental idea. Oh, hey, that thing out there, that blue out there is something to see.

Okay? The fact that blue is something to see is indeed the object that your mind is looking at when your mind says, hey, blue is something to see. Okay?

Got it? Okay. YIN KYANG...

All right. Well, it could be more, or even so, or I don't know yet. But it doesn't exist as the object of that idea by definition.

Okay? And it exists as the object of that belief only by DRO LTAR, by virtue of overestimating reality. Okay?

All right? Okay? We're back into mind only, okay.

Well, I don't know. I don't know. What he said so far was the fact that blue is something that you can see outside exists by nature according to the second school.

Yeah, it's really there, everything's fine. But then if you say, is the fact that blue is something to see, does that exist by definition? They say no.

That's kind of overestimation by your mind. And it ties very well into Adam's text. Okay?

Okay, got it? Does it exist by definition as... Does blue exist by definition as a visual thing?

Yes. Does the fact that blue is a visual thing exist by definition? No.

Geshe-la, you're translating DE'I DE'I DRA BA'I THOB PA'I GZHAN YUL as the fact that... Yeah. LUM PO'I GZUGS YIN PA DE LUM PO'I GZUGS YIN PA DE DE'I DRA BA'I THOB PA'I meaning GZUGS SOGS NYAM DU GZHAN PA'I THOB PA'I Okay?

GZHAN YUL YIN PA RANG GI TSE GYIS MA GRUB Okay? The fact that blue is an outside... The fact that blue is something you can see, that's natural.

That's real. That's not coming from you. But the fact that...

The fact that blue is the object of the idea that blue is an outside object, that's coming from you. That's something... Wow.

Yeah. It's not clear what school we're in, exactly.

[Speaker 2]
Right. I mean, we just picked right up where we left off with Adam talking about relationships being unchanging.

[Speaker 1]
Uh-huh. Almost make you believe that the Buddha designed this tonight's class for... Wow.

Or, you know, our whole lives. Okay, who's reading? God, these are monster sentences.

Yeah, who's up for a lunch? Monster sentence. I think Venerable Gyelse is up for it.

[Speaker 2]
All righty then. Okay. Wow.

[Speaker 1]
Nice. Nice reading, by the way, Gyelse. Thank you.

DER MA ZAD What's it mean, Utpala? DER MA ZAD It's a segway. Also.

Hey, that's not all. Oh, not only that. That's not all.

And that's not all. The fact that NGON PO'I GZUGS The fact that blue is visible. The fact that blue is visible.

There is a state of mind which believes in that. There is a state of mind which believes that blue is something visible. But what it's holding to, what it believes in, it doesn't exist by definition.

When you have a belief that blue is something visual, as an object of that belief, it does not exist by definition in the second school. Okay? All right.

You okay? I'm sorry. So what we're talking about when we say the object there is the fact that blue is visible?

Yep. Okay. The shen yul here is NGON PO'I GZUGS YIN PA.

The shen yul here, what he's thinking is true, is that blue is something visible. And that, the fact that blue is something visible, does not exist in the second school, in the pramana schools, as something which exists by definition. It wouldn't have to have been that way.

Okay? Right. We're getting there.

That's probably true. Yeah.

[Speaker 2]
This is what the same author tried to tell us last class.

[Speaker 1]
Yeah, by the way, it is the same author, isn't it? Yeah. I don't know why Nick gives me two KWJs in the same night, but it's kind of mean.

Well, I think it's kind of sweet. But the way you arranged it, there'd be something wrong with it, right Nick? Okay.

NGON PO'I GZUGS SO NYAM DU BRDZIN PA'I RTOG PA When you have the thought in your head that, hey, blue is visible. When you have the thought in your head that, hey, blue is something visible, the blue which you are thinking about when you say blue is something visible, the blue that you are holding on to at that moment does exist by definition. Oh yeah, we are suturists.

Okay. Okay. All right.

GZUGS PA'I Therefore, And that. RTOG PA'I LUG LA which supports Grandpa's reading up here as RTOG PA'I LUG LA He sure does. Okay?

Yep. RTOG PA'I LUG LA According to whose system? Suturists.

Yeah, the suturists. I like to call them the Pramana guys. Who is the Pramana guys?

Dignaga and Dharmakirti. RTOG PA'I LUG LA RTOG PA'I DE'I GZHAN YUL GYI RANG RDOG Now we got to ask, I don't know. Can we go to Adam and ask him for two words from his famous book which is about to come out, published by the Diamond Cutter Press.

And it's Firecracker, new executive Rosa van Rieken. RTOG PA'I DE'I How did you translate that, Adam? Yeah, what's a RANG DOG and what's a SHIN DOG?

Oh my gosh. By the way, I think you could simply say RANG ZEN and CHI ZEN. Yeah, totally.

Because you've got the physical expression. I'm obviously looking at your notes, but I've been thinking a lot about SHIN DOG recently. I mean, it pretty much follows exactly what you have there.

I can't remember specifically how we translated it. I think we called it a reverse. DOG is reverse, meaning, is this a glass?

Yeah. Is there stuff in the room which is not the glass? If you took everything which is not the glass in the room and you wiped it out, what would you have left?

Is the first glass equal to the glass you got to by canceling everything in the room that was not the glass? No. Yeah, this one's breakable.

The glass which is the opposite of everything in the room that's not the glass is a concept. It's an archetype. This is a nice breakable glass.

We could prove it. By itself, just it's a glass. But when you think of it as the opposite of everything that's not the glass, that becomes a luminous image and may have something to do with what unifies the parts.

Maybe this study of RANG DOGS and SHIN DOGS is not some ridiculous logic thing. Maybe you could create a perfect world if you understood it. Hmm.

Okay. So anyway, SHEN YOD KYI RANG DOGS. Now, the glass as I'm holding in my hand, okay, is it DRO LTAG?

Is it overestimated or is it just there? By whom? It depends what you're thinking about.

I would say by the observer.

[Speaker 2]
Yeah, I mean, the observer is me.

[Speaker 1]
By the Citrus Observer? I would say by the Citrus Observer. Yeah, they're overestimating it.

Are you overestimating it in some way?

[Speaker 2]
If you attribute any qualities to it.

[Speaker 1]
Hmm. Anyway, it says here the simple glass, let's call it the simple glass, is DRO LTAG. You're somehow thinking something about it which is not true.

You're adding something to it that's not there. In the case of visual form like blue, would that be the case? Are you thinking something about it which is extra that you added, that's not really there?

Yes. Yeah, CI GZU. But it's outer, yeah.

Yeah, you're adding the idea that it's outer. Okay, blue. You're DRO LTAG.

DRO LTAG means you're putting something onto it that's not really there. That's DRO LTAG. So there's something about the outside color which is added by me and not really there.

Okay, cool. But YIN KYANG, the SHIN DOG, the mental image, the archetype, DRO LTAG GSUM MI'I RGYUR You are not adding anything to the mental archetype. In this school, in the second school.

You're adding something to the outside blue that's not there. But as far as the blue, you're okay. What you think is blue is okay.

But you're adding to it that it's an outside object. That's DRO LTAG. In a way, that's NGON and KHYER PAR.

This one says location. Yeah, you're adding that idea. But the one in your head, you're not adding that.

You're not saying it's outside, right? Okay, how's that? RGYUR BA'I KHYER PAR DE LTAR BU YIN DO He started out this discussion by saying, you damn well better figure out how things are appearing to you.

And then he answered it. He gave it to us. You're seeing things that aren't there, as far as the outside stuff.

You're seeing things that aren't there. That's coming from Sankhya Bhaktsa, NGON BZHUGS KYI BHAKTSA From billions of years of talking about it, you came to believe it, that mark is outside of me. We technically have one more minute, but we did go a few minutes over in the last one, so maybe we just take a short break.

I mean, look, the only thing waiting for us in Xiaoping's text is more information about farts. I say we do one more sentence. By the way, I've been waiting for her class, because I understand it.

Okay. Why don't we read up to the first comma? How's that?

Compromise. Okay, Ana, can you do that? Yay!

Or are you translating? Or are you asleep? She just commented above.

Maybe she's translating. Are you talking to me? Yes, I am.

[Speaker 3]
Good morning. Sorry, I'm in the airport to come to the U.S., and I really cannot read right now.

[Speaker 1]
Okay, okay.

[Speaker 3]
Thank you so much for the opportunity.

[Speaker 1]
Well, we look forward to having you here. We can't wait. Yay!

Thank you. Then I would like Isabel, please.

[Speaker 3]
Okay. Good luck, Ana.

[Speaker 2]
Say it to me. Come, dear.

[Speaker 1]
Very heavy prenasal.

[Speaker 2]
Stop there.

[Speaker 1]
Stop there. That's a great place to stop, okay? Let's see how far we are here.

NAM RIG PAS SKABS What's NAM RIG PA? There, I gave it to you there. Somebody's being...

That's the mentalist. Somebody's being cute here, right, Utpala? Yeah, Keturpe is very cute.

He's been talking about NAM RIG as a false impression for all these pages, and then suddenly he uses the same word for the mind-only school, and it means the totally different thing, and he's just being cute, okay? All right, when we talk about this mind-only school, BDAG BYANG BA'I SKYES BU You had it before, you guys. Now, we ran out of time, so I'll give it to you.

A person who knows that word. Oh, yeah. They know a car is called a car.

It's interesting. When we're discussing how other objects misappear to you, it seems to make a difference if you already know the word for something. BDAG BYANG GI SKYES BU means...

If you're pointing to a car, there's someone who already learned from their mom what to call that thing. Now, how it makes a difference on the outer blue and stuff like that, we got to talk about it. YID DE'I PA'I TSUL means when they direct their mind at that object, when they know the word for it, they learned the word for it when they were a kid or something, and they turn their mind towards the blue, SKYES, SNGON PO MTHONG BA'I DMIGS SHES LA to their visual awareness, which is seeing blue, SNGON PO SNANG BA'I TSE when that blue appears to them, SNGON PO SNGON PO SNANG BA DANG SNGON PO SPYI ROL TU SNANG BAR MA ZAD Two things are true.

What? Number one, the blue is appearing as blue to them. Number two, the blue is appearing to them as an outside object.

And we're going to stop there. That's cool. That's exactly just confirming what we were saying.

But it's not true, right, Nick? Well, no. I mean, I think the Middle Way wouldn't hold that position.

I'm kidding because we just reached a part that said... No, we're saying... No.

We just reached a part that said MA ZAD.

[Speaker 3]
We're stopping.

[Speaker 1]
It doesn't end there, and we ended it there. All right, all right. Got it.

I put up with Grandpa's jokes. You realize that, right? By the way, when you become the teacher of this class, you'll get to make your own jokes, and everyone has to listen to them.

All right. Thank you very much, Keshe. Please continue to teach.

You know, you and Adam giving me... You're making me lose hair this week. Okay.

All right. I'm sorry if I misbehaved, I'm sorry. You're moving down to my ears.

[Speaker 2]
My teacher would say, you can send your complaints to KADRIP-J, care of.

[Speaker 1]
Thank you. Tell your teacher. Tell your teacher to take a trip.

Okay. When do we come back? Five minutes.

All right, you five-minute dinner eater. I'm losing weight, because I never have time to eat dessert in your system. All of us.

Thank you, Geshe-la.

[Speaker 3]
Thanks, everybody. See you in a minute.