Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 48

[Speaker 2]
Hello.

[Speaker 1]
Hey, go ahead, Upala, go for it. Okay, so thank you for your interest in Interlude on Emptiness. May we all, by virtue of attending this class, see emptiness directly immediately thereafter.

In his Essence of Eloquence, Jason Kappa mentions what two Buddhist philosophical schools known as objectists say is going on when, for example, the eye consciousness perceives blue. Give an example of what he says is going on in simple language. On a clear sunny day at the beach, we look up at the blue sky and call it blue because it looks blue.

As one example. So what is the Tibetan for the name of the objectist group? And then what is the longer phrase that that name is an abbreviation of?

[Speaker 2]
Is it the Dunmawas?

[Speaker 1]
And then what is the longer phrase?

[Speaker 2]
Oscar, put it in the chat.

[Speaker 1]
I can't see the chat when I do this. And then it's comprised of the Chedrak Mawas and the Dodepas. According to the mind only school, does it appear to the eye consciousness that blue should be called blue?

Why or why not? Isabelle says no.

[Speaker 3]
It does appear that way.

[Speaker 1]
Okay. So Isabelle can say why not? And Ben can say why?

[Speaker 2]
The name is not attached by the name. So that's why. And the name is not attached to this thing.

So it's called nominal or.

[Speaker 1]
Not automatically attached to her.

[Speaker 2]
What's words?

[Speaker 1]
It is. It is blue as it appears to the eye consciousness. It's just not blue.

Because of the perception of the eye consciousness, something like that. Yeah, it appears that way. For those who know the word blue, it appears to the eye consciousness that blue should be called blue due to the mental imprint from calling blue blue over and over for time with no beginning provisionally called the imprints from the propensity for articulation.

And of course, this is a pure fantasy of mind.

[Speaker 2]
Yeah. Okay.

[Speaker 1]
Please give the Tibetan that explains. I mean, I just said what the phrase is in English. That's the long day.

The imprint part.

[Speaker 2]
Yeah. Okay.

[Speaker 1]
When we see the word in a text, what should we take care to do? And why? And give the Tibetan if appropriate.

[Speaker 2]
It could be two different things. It could be a term or it could be convention.

[Speaker 1]
Yeah. I don't know if that's what you're referring to, though. Well, he said if it's followed by two.

Oh, yeah. It's conventionally or nominally.

[Speaker 2]
Yeah.

[Speaker 1]
Not especially where we are in this text of categories anyway, where he's talking about the relationship between the thing and what we name it. It's a word meaning a word or phrase. Yeah, that's good.

That's good. Thank you. Thank you.

That's blue. No, that's green. Okay, now I've got something else to share.

Interesting part.

[Speaker 2]
Maybe. I'm going to open the right one.

[Speaker 1]
Okay, no monkey noises. My wife. Yeah, now is the time to make monkey sounds.

Is this... Can you read this? Yeah, that's good.

That's a good size. Before we start reading, I want to just get one concept clear, okay?

[Speaker 2]
Please.

[Speaker 1]
So, recently we had Seiji's dad with Seiji's mom's mom. And his mom's mom looks so nice that we thought that was his dad's wife, which makes his mom. And then they came to the cafe and we had a nice time together.

And then the following week his mom came. And they have to come at different times of the month because they have lots of... They have like a farm and they have...

for fun, as an extra thing. So his dad's an engineer and his mom is a botanist or something. But for fun they keep horses and all this stuff.

And so they can't come at the same time. So he has to feed the animals. Then I said, please come up from the cafe to our house and see the garden because it's really stunning this year.

Because we had a thing called rain, which we never had before. And the flowers are stunning. All the flowers are stunning.

And Maitri helped us put the fertilizer on the flowers, like back in February. So we spent four hours with Maitri teaching him how to feed the flowers. And there's different chemicals.

There's about seven different substances, like coffee or biochar or... What's that stuff you use in the bath? Epsom salts.

Epsom salts, chromium or something, they make the color intense. They make the flowers, the roses' colors intense. They do something to the absorption of the color spectrum or something like that.

And then biochar, which Pachi turned us on to, which is burned wood. Wood burned under pressure. It's a very incredible fertilizer.

And the leaves grow like crazy. And then there's more solar panels, so the more flowers grow. Like that, okay?

And then, like, Dr. Warrick came out early because the bees were healthy. And the bees pollinated, right? So each one of those, if you're a rose gardener, you know, giving sages mom or dad a tour of your rose garden, you can say, this rose is bright red because Maitri put epsom salts on it.

And this rose over here is really bushy because Maitri put the biochar on it. And like that, as a rose gardener, you can observe, what do you want to call the brightness of the rose color? Or the bushyness of the rose flower is a blank of the fertilizer five months before.

The sign is good. Yeah, it's a result, but it's an indicator, you see? So if I see a rose and the rose color is dull, that's an indicator that Maitri got bored and wanted to play with something else.

Okay, so in the finished flower, you can see indicators of certain things that happened four or five months ago. And this whole today's class is about the topic of indicators. And what's it called in Tibetan?

Lak Nje. And it's prenasal for no good reason, Lak Nje. So Nje means afterwards, Lak means hand.

Lak Nje means like the Buddha puts his hands and feet, prints in the stone. That's called a Lak Nje. But in my only school, a Lak Nje means the brightness of the rose that allows you to deduce that Maitri didn't miss that one.

Because he did miss some of them. He's like, okay, got it? So don't forget.

And we're going to have a bunch of Lak Njes in a single object like blue. There's going to be indicators of this happened years ago, this happened years ago, this happened years ago. They are in one patch of blue, in one swatch of blue.

There are Lak Njes of many prior things. And that's a big part of my only school. All right, here we go.

Please read. Okay. It's so hard, it's so big.

Good, okay. So I'm going to go through it slow and read your translation. Blue appearance, blue to the eye consciousness.

Yeah, the fact that blue appears as blue to the visual consciousness, it's not a Lak Nje of Nguyen Truc Yee Bak Chak. Nguyen Truc Yee Bak Chak, tell me in normal English. Nguyen Truc Yee Bak Chak.

Having said over and over from time with no beginning, this or that. Blue. And the biggest example in my heart is the distance between me and Dave.

The distance. So it's like three meters between us, okay? And according to the Mind Only School, he's got a green t-shirt on or something.

It feels to me like that green t-shirt is separated from me by three meters. And they say that's an illusion. And that's not true.

I'm actually looking at a green t-shirt in my own mind. The green t-shirt doesn't go past my skin. You know, but I say, no, he's over there.

It's not in my mind, he's over there. And that feeling that somebody is far away, according to the Mind Only School, comes from billions of lifetimes of people saying, oh, Dave's sitting over there. Geshe-la's sitting over here, okay?

People said that to you for billions of years. And then finally you started to believe it, okay? And that feeling of distance between me and the object is an illusion.

And it's the Lakche of this special seed which is called repeated for billions of years seed. People said for billions of years, Dave's over there, I'm over here, okay? People said it for billions of years.

And so when you walk into a room and you sit down and you feel like you're six, four meters away from somebody, that's a Lakche, that's an indicator that you were around for billions of years when people said he's over there, got it? Okay, that's an indicator. Now here he says, when blue appears to the perception of blue as blue, that is not a Lakche of saying that for billions of years.

Right, right? Right, Upada? Yeah, that's what he says.

Yeah, rather, rather, the fact that blue appears to be blue to you is coming from a rik tumpe bakchak, okay? And I would, I don't know, it's not a billions of years seed. Bakchak means seed, right?

It's not a billions of years seed. It's kind of like just a, what do you call it? Consistency, you know, consistency rather than a billion year seed, okay?

So, I don't know. Uh, the blue, the blue triggers a perception of blue. That part's, we're not misunderstanding that part.

The blue is triggering a perception of blue. That part's okay, can we say? Or that blue continues over five minutes?

Can we say the blue is making the blue keep going? Can the early, can we say the earlier blue is making the later blue happen? Is that a factor here?

Some people say so. Okay. Now, we're going to go to another phenomenon.

By the way, that shing, I take it to be shin as I noted here. I think it's an echo effect from the author. So, shin would make it present participle, I-N-G in English, okay?

So, uh, ,BAG CHAGS KYIS SKAD PA'I BRAL BU'I YIN LA, ,NANG SOGS LTAR GYIS DON YANG, ,SKAD CIG RE RE SHING, ,JIGS PA'I MI LTAG PA YIN PA'I PHYIR, Is, is that blue changing from millisecond to millisecond? Yeah, so we say, ,JIGS PA'I MI LTAG PA, ,SKAD CIG RE RE, Every millisecond it's changing. The blue is changing every millisecond, okay?

Yin chair. Therefore, the blue must be ZASU DRUG. Substantially established.

Gotta be kind of real, okay? If it's going in and out of existence, it must have some reality, okay? If it's staying in front of you, here, I'm blue, I'm blue, I'm blue, I'm blue, I'm blue, I'm blue, it must have some kind of reality, okay?

ZASU DRUG. And, the continued appearance of blue must be SHEN RUNG. What's SHEN RUNG in the Mind-Only School?

Changing thing. Changing thing. It's called, what's it called?

At the mercies. All results are at the mercy of their causes, okay? So they're called in the Mind-Only School, dependent.

You can call it dependent, or under the sway of others is the literal meaning, okay? So the continuation of blue is an evidence of being under the control of others. Why?

The seeds for blue are kicking out each blue. So they're not, the blues that come out and show themselves as blue to you are not independent. They're not under their own power.

They are depending on some guy behind them creating the blue. A cause. A cause.

In the Mind-Only School, who's the guy behind them creating the blue? It's a mental seed in your own mind, okay? And maybe you painted a nice blue painting for somebody and pleased them a hundred years ago or something, okay?

So therefore, as blue continues to present itself to you, that's substantial. And it's also dependent on its own causes. Therefore, it cannot be kuntak.

A mental construct. Yeah, it cannot be a mental construct. In this, what's the classic kuntak in Mind-Only?

[Speaker 2]
Outside.

[Speaker 1]
Yeah.

[Speaker 2]
Outside.

[Speaker 1]
Yeah, a color blue which is outside. Imaginary thing.

[Speaker 2]
You could almost say in Middle Way language, kuntak. The gaccha? Gaccha.

[Speaker 1]
Gaccha. The thing that emptiness is emptier. Kuntak means made up.

Not there. Not really there. Kuntak.

A blue which exists outside of me and is not happening inside my own mind. In the Mind-Only School is the ultimate fake thing. There's no such thing, okay?

So we call it made up, okay? It's just made up. But this one, it's real, substantial.

And what makes it not made up is shenwang. It's a result of causes, okay? If something is a valid result of causes, you can't say it's your fantasy, okay?

So the three characteristics of the Mind-Only School, shenwang, that the blue is coming because of a reason. Something happened in the past. I don't know.

I pleased somebody with a blue painting or something. A blue that does really exist outside of me is called fake or kuntak, okay? What is emptiness in this school called?

Yongdu. It means everything's got it. You can find it everywhere, okay?

In this school, listen, the fact that this guy doesn't have this guy is emptiness. The fact that things that depend on their causes don't have a reality of their own, independent reality, is their emptiness. And we call it the formula.

This minus this is this, okay? Subtract what's not there from what is there, you get emptiness. Okay, got it?

This is the Mind-Only School, okay? All right, cool. Keshe-la.

[Speaker 2]
I have two questions. The gi when it says shenwang yin, gi kuntak ma yin, is that gi but?

[Speaker 1]
Yeah, it but. But it is shenwang, but it's not kuntak. Okay, thank you.

And then you said you think it's shin after the kechigre. Isn't that impossible? Because kechigre is a noun, and shin would only come after a verb?

No, in that case, it's just adverbial, minute by minute, second by second. You could do this search in the ALL database, which we're so fortunate to have because of the hard work of people. Give me, search for re-re-shin, R-E-R-E-B-Z-H-I-N.

Tell me how many hits you get. Everywhere or just sungbum? Sungbum.

Native Tibetan authors. We're talking about a Tibetan idiom. Okay, it's calculating them right now.

There is hits though. 282. Yeah, okay.

Okay. Oh, it is a, it's a cool correction by your teacher. All right, next section.

How did my translation go? Good, oh, let me see. Blue appearing to blue, blue appearing as blue to young guys is not because the indicators of potential determination.

Okay, I like indicators. And I was trying to sell that word by talking about the flowers. Yeah, I got it.

The deep color of the flower is an indicator that Maitreya didn't miss that flower two, four, five months ago. Okay, indicators of potential. Rather than being produced by seeds of new meaning, rik-tum-be-bak-chak.

Okay. By the way, rik-tum-be-bak-chak just means the seeds that create the continued existence of an object as the same thing. So blue over five minutes is a creation of a stream of, how would you call that?

Rik-tum-ba. Consistent seeds. Seeds which are of the same type.

A seed for blue, a seed for blue, a seed for blue, a seed for blue. And that's called rik-tum-be-bak-chak. It's the seed for the continued existence of the same thing.

[Speaker 3]
Okay.

[Speaker 1]
So he said, yeah, and that blue, the fact that blue appears as blue is not coming from something you've said for billions of years. The fact that it feels outside is. The fact that it feels like it's at a distance is.

But the fact that it's appearing to be blue, the fact that blue is appearing to be blue is not a, it's not evidence that there was this ancient seed in action. Rather, it was the seed for the continued existence of the thing. Okay.

We're learning about different kinds of seeds. All right. That's good because he did seem to say the exact opposite thing last term.

Exact opposite thing. I said or they said? Kedar Jai said the exact opposite thing.

Well, let's see how long he holds on to this position. Okay, please. DE PHYIR MI GZHAD GCIG GYI NANG SU LA YANG RANG RANG GYI BAG CHAG KYI LANG RJE SOR SOR ZHIG PAR BYA STE DBANG GZHAD GCIG NYID LA YANG RANG GYI KHYEN GSUNG GYI LANG RJE SOR SOR GNYIS PA ZHIG NO Nice.

Therefore, DE PHYIR, when we're talking about MI GZHAD GCIG, in that case, let me always tell the person single-eyed consciousness. Okay. LA YANG RANG GYI BAG CHAG The way things appear to a single instance of visual consciousness, okay?

The way things appear to a single instance of visual consciousness, LA YANG RANG RANG GYI BAG CHAG KYI LANG RJE SOR SOR ZHIG PAR BYA STE, it's an indicator that it had its own individual seeds, right? Okay. The fact that blue could stay in front of your eyes for a while is due to a progression of blue seeds going off.

Okay. DBANG GZHAD GCIG NYID LA YANG RANG GYI BAG CHAG KYI LANG RJE SOR SOR GNYIS PA ZHIG NO And so actually, when we talk about a single sense perception, could be visual, audible, gustatory, whatever, DBANG GZHAD GCIG NYID LA The NYID means only one. That's, I mean, utpala, okay?

When we consider just a single moment of sense awareness, okay? Even every single moment of a sense awareness in the mind-only school has three different LANG RJES going on. There are three marks left on it by the cause process.

By three different cause processes. The rose has a brilliant color. Its foliage is very strong.

And coffee gives it some kind of resistance to bugs. And it doesn't have holes in it. The petals don't have holes.

No bugs were chewing on it, okay? If you see a rose with a brilliant color coming out of a lot of foliage and there's no holes in the petals, it means Maitri, it's a LANG RJE that Maitri put gypsum salt in, sorry, epsom salts in, and biochar in, and coffee. Okay, got it?

So what he says here, and it's very interesting, just some blue appearing to your eyeball, if you know how to look at the rose, you can see Maitri throwing three things on it. Okay? If you're a mind-only master, you can look at one patch of blue and see three causes long ago.

You can see, evidence is not so bad, you can see evidence that three causes did their thing. Three different factors were doing their thing. Hopefully he's going to.

Well, I went down here to the part that you added and I made an attempt to translate that. Yeah, I wasn't satisfied that he identified the three very well. No, he didn't at all.

Yeah, that wasn't kind of cheating. So I went to the AOL database. So Geshe-la, can I just ask first, this sum is modifying kin, right?

Not LANG RJE. Yeah, you can say it's an indicator of three different factors. Yeah, that's okay.

Yeah. Oh, all right. Okay.

Let's go. Let's keep going. Oh, so you didn't translate that extra part?

Oh, I did, but I thought you wanted to do yours. No, let's try it. No, I'd like to see yours.

Oh, okay. Yeah. Okay.

LANG RJE didn't identify the three things that could have caused three pieces of evidence or three indicators. So we went and found it in a different book, which you can only do because of the brilliant work of AOL. And by the way, the fact that we have that at our disposal means our translations are the best in history, I think, ever.

Okay. And it's a miracle. It's literally a miracle.

Okay. So what text? Who was this?

This is by Changke Ropay Dorje. Changke Ropay Dorje. Probably a previous life of...

A LONG CURRENT TEACHER. A LONG CURRENT TEACHER. And a teacher of the Emperor of China.

His temple is still there. I've seen it. No slouch.

Yeah. Okay. All right.

You can see it from the hotel. The hotel's like 20 stories. And it's walled.

There's a high wall around it. But if you're in the hotel, you can enjoy it. Okay.

You're going to get someone to read that one by one. How's that? Okay.

I can't see who's here. So someone raise their hand or just start reading. No, that's going to be chaotic.

Well, I can't see anything. So Ben, could you pick someone for me, please? I propose John Brady chooses people.

Okay, John. I propose Connie chooses people. She's not here.

She's a slacker. Okay, John, quick, quick, quick. Choose somebody in this room who can read some Tibetan.

Quick, quick, quick. Who is it? Jack.

Jack. You know this one? Yes.

All right, good luck. You have to read number one. Don't go to number two.

And Utpal is going to correct you. Nice to meet you, Jack. I've heard your name for many a moon.

Yeah, he's the driving force behind Diamond Mountain. Okay.

[Speaker 3]
Ready? Okay.

[Speaker 1]
Sounds like an N-Y. Yes, stay here and let's do this piece. And then you can do the next piece.

So look ahead. Now we're talking about that element in the perception. Element or cha here means like the bright color of the rose, the deep color of the rose, or the foliage of the rose, or the fact that the bugs didn't get there yet.

So cha means that aspect of the rose. What aspect? The nyongwe cha, okay?

The fact that your eye could even experience blue. The livingness of your eye, okay? The awareness in your eye.

Okay, what you lose when you die, for example. Okay? The life in your eye, okay?

Miigwetchi nyongwe cha. Okay, if we look at this rose just from the point of view of what created the life or the awareness in this perception, where did that come from? Dema thak gyen.

And by the way, Abhidharma's second chapter has these four kinds of khyens and five kinds of causes. And we're pulling heavily from Abhidharma, okay? And what's the dema thak gyen, you guys?

The condition that happens right after. Right before. Right before.

It's a condition for what happens right after. How's that? Okay?

Yeah, so the fact that you can have awareness while you're looking at the rose, for example. The awareness part of that equation, the awareness side of the scene, that's coming from a specific trigger. And that trigger is the awareness of the moment before.

Okay? So the fact that you're aware now is proof. It's an indicator that you had awareness a millisecond ago.

Okay? For $100, who can explain why that is relevant to Dharmakirti's work?

[Speaker 2]
It should be the proof of past lives.

[Speaker 1]
Nice. You want to say a little more? He said proof of past lives.

[Speaker 2]
Yeah. Well, it's in Course 4, no? The proof of...

[Speaker 1]
I know where it is. I want to know where it is.

[Speaker 3]
It is...

[Speaker 1]
If I have awareness one millisecond...

[Speaker 3]
Yeah.

[Speaker 1]
Let's say Western way when I come out of my mom. Yeah. Then I must have...

[Speaker 2]
Have a previous one. Have a previous one.

[Speaker 1]
I must have a previous life because of this one. Because of this one. Every moment of awareness has to be preceded immediately by a previous moment of awareness.

The fact that you are aware now is a lockjay that you had awareness a millisecond ago. That's all. So I'll give you the $100, but you've got to collect it from Sigmund, not me.

Okay. By the way, you've got to collect $300 from this morning. Yesterday morning.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, okay. Yeah, that way if I... Okay.

I don't have to pay if I skip out of town. Okay. Jack's going to do number two.

So we got evidence of a cause running around. What's the evidence? I'm aware right now of the blue, for example.

What's it evidence of? It's an evidence of a cause that happened when? Dema Thag.

The Tibetan is Dema Thag. In the moment before. In the millisecond before.

There was a trigger. If I'm aware of the rose now, I must have had an awareness a millisecond ago. Now, my noni skull.

Be careful now. My noni skull. Be careful now.

I'm looking at the red rose. Where does it come from? Where does the event come from?

The kunchi. Yeah, red. The color red has burst out of a bok chok in my...

out of a karmic seed in my refrigerator. In my foundation consciousness. And I'm watching a red color inside my own mind.

And I'm... And ignorance in this school is, I think it's outside. But it's not, okay?

So... But when I'm looking at the rose, there's three different evidences of monkey business. Okay?

And that's what we're talking about now. If you're looking at a rose, you must have had a... It's evidence.

If you can see a rose at 300, it's evidence that you had awareness at 259. That's all.

[Speaker 2]
Okay?

[Speaker 1]
And that's not my noni skull. That's Abhidharma's skull. Now, maybe he's going to get to my noni skull next.

It's up to Jack. Okay. Read number two, please.

[Speaker 3]
Yeah, good.

[Speaker 1]
This is extremely delicate in the mind of the skull. And I'll never forget a question I was asked in New York, 30 years ago by Leon. He's a great person who used to...

He still provides the temple for this Sunday in New York. But he said, Geshe-la, doesn't Abhidharma teach that the object is a trigger for the perception? We call mikken.

Say mikken.

[Speaker 2]
Mikken.

[Speaker 1]
Mikpah means object. Ken means trigger. So is the cup a trigger for the perception of the cup?

Mikpah? Yeah. Then the cup cannot be coming for me.

The cup must have been there the moment before, and it triggered my perception. That's Abhidharma. If you belong to a school that strongly believes outside things come from outside stuff, then you can't say...

Then it's natural to say, By the way, can you see a cup? Now can you see a cup? It triggers the perception in you.

It feels like that. But here you've got a heavy-duty, mind-only scholar saying, Well, there is evidence of that. There is evidence that there was an object presented to the mind and triggered a reaction in the mind.

A little delicate, okay? So yul kyi nambar shakway chag ni. The fact that your consciousness takes on an aspect of the object is evidence that there was something coming from the object.

Your consciousness takes on a white hue, we say. And that has to have been triggered from the object's side. The white hue in your awareness is a lak che, is evidence that the object is triggering something in your mind.

It's getting touchy here. Okay, number three, Jack. Maybe that's why he didn't mention it in his text.

And now this one goes all the way down to cheer. Well, no, this is something, this is another part of it though, right? Well, let's go to Yianbao Tao, okay?

[Speaker 3]
Yul ri tsu chag che. Che pa nzin, nzin.

[Speaker 1]
Heavy prenasal. Che pa nzin.

[Speaker 3]
Nzin. Nu.

[Speaker 2]
Yeah.

[Speaker 3]
Pei chag ni tak kyen kyi lak che ma yin par tau.

[Speaker 1]
Yeah, and by the way, this tau, utpala, is sarcastic, which means we don't believe mayin, we believe yin. So be careful, okay? All right.

I don't understand what you just said, but maybe I will later. This third part says something is not something, but it says so sarcastically, which means we believe it is something. Are you telling me it's not?

That's what I believe it is, right? Don't be careful with this sentence, okay? Yeah, good.

Ri tsu che is kind of the definition of du she. And that's the third of the five heaps. Oh, du she, oh, sorry.

Discrimination. Yeah, discrimination. And discrimination, to be able to tell white from brown or something like that, that's your third skanda.

You have the ability to say this is white, this is brown. You have the ability to separate them. You have the ability to draw a line between them.

And ri means line. Ri tsu che means separate them with a line. We had a lot of ches in our 62 viewpoint class long time ago this morning.

Stop, get cut off, right? So ri tsu che means to delineate. And it's an old expression for du she, for discrimination.

You split this from this, divide this from this, okay? So it says here, the fact, the nupa, that you are able to draw a distinction and delineate the object. That's evidence of another thing.

So far we got three events. Each one is evidence of a different kind of cause. We have three phenomena happening.

Each one is evidence of a specific cause. This third one is, if you are able to separate that object out from all the other objects in the universe, which you are, that is a lak che. That's evidence that you had a dak chen.

You had a dak chen. One of the four kinds of causes, okay? Four kinds of conditions, yeah.

Dak chen is sometimes described as a che gyu.

[Speaker 2]
As a what?

[Speaker 1]
Che gyu. A cause for doing? A cause for happening?

Any cause. Sometimes dak chen is described as any cause at all. Sometimes dak chen means a cause which was included within your being and not outside.

So the last one we had, the object cause, right? Object factor. The object was triggering a perception in me.

It wasn't part of my being. My own personal ability to draw distinctions is flowing from my personal ability previously. And it's inside my being.

It's part of me. Dak chen. So dak chen sometimes means that, okay?

Dak chen. All right? The fact that I can separate this cup out from the other objects in the universe is evidence of a viveka.

[Speaker 2]
Discrimination?

[Speaker 1]
A discriminating ability that I had earlier. It's the fact that I can discriminate a cup out from the universe, I can draw the lines and separate it out, comes from a habit of discrimination that I've had for countless lifetimes, okay? And viveka was the first great yoga teacher to come to, right?

Vivekananda. He came to the United States, Chicago World's Fair, 1890, something. Okay?

I like that name. Okay. All right.

Cool. And if causes created results self-existently, you couldn't have these three kinds of evidence, and that's the end of his argument, okay? All right.

That's Chankya. That's the teacher of the emperor, okay? All right.

We're ready to start the class. What about this part? What?

Oh. That's not really relevant to us. Oh, sorry.

Somebody's microphone is really buzzing. Yeah. Therefore, it cannot be the case.

I got that done to me this afternoon. Therefore, it cannot be the case that a single cause can create many results, the number. Sorry.

Ultimately. Ultimately speaking. And it's all part of a different argument.

It's not true that, ultimately speaking, a single cause could create multiple results because this cause have left three different pieces of evidence in the result. The rose has three different telltale markers. That maitri hit the right spot.

Okay. Some rose has a lot of them. Other roses don't have any.

You understand what I'm saying? That's evidence that he put two loads on one rose and didn't get the other rose. But generally, for a two-year-old, he did a great job.

Okay. Thanks, Jack. You did a good job.

I don't know where you learned all that. Okay. If you try, you can learn Tibetan really well.

Not that I'm pushing you. Geshe-la, I had a realization. Yeah?

That I'm hungry. I knew that already. About the name of the mind-only school.

Yeah? Yeah, the Semin Semtsampa means foundation consciousness only. Well, that's an interesting thought.

Think about it. I always thought that those objects that look like outside objects are just your mind.

[Speaker 3]
Yeah, but what part of your mind? Yeah. Oh, that's true.

It's a pretty nice word.

[Speaker 1]
Well, that's pretty good. Why was that a big realization? Because we did the Sem-I-Namshe thing.

Oh, beautiful. Yeah, that is a big realization. I'm lucky I didn't offer any money for that one.

Anyway, think about it. I really enjoy opportunities not to give you money. I notice.

I don't have anything against Sushumna. It's just somebody else. This thing's not going away.

All right. Where are we? Room 11.

Finish that. Unless you want to talk about any of those other things you added there. No.

By the way, I'm a little bit biased about this particular author. I may repeat while the ALL people are in the room. He almost didn't make it into the database.

His skills, his knowledge, his understanding was borderline. And I considered not putting him in the database because he would mislead our users. So I'm not attached to covering his viewpoint.

And that's a very delicate thing about the database. You can't just take every Tibetan book you find in Mongolia and put it in your database. You will pollute your database.

So authors for ALL database should be extraordinary people who understand things. Then if you want to have a clunker database on the side, all the other books we found in Mongolia, that's okay. But just because a book is ancient doesn't mean it's worth anything.

And just because a book is new doesn't mean it doesn't have the weight of a tenure. We have this new commentary by Yeshe Wangchuk. It's the best word commentary to Dharmakirti.

So you've got to be extremely careful what you put in the database. You can have a side database called dumpster. And you'll find interesting stuff.

You'll find wrong views. But you're extremely careful what you put in the database. And I'm not even going to cover this guy because he's on the border.

I wouldn't take the class time to present his idea. Okay, got it? Maybe you sense I feel strongly about it.

[Speaker 3]
Okay.

[Speaker 1]
All right. So can you translate? You got stuck with Asanga.

I apologize. Can you do that quotation by Asanga? Here's the original.

As I remember there is some interesting... No? Oh yeah, there was an interesting problem in the quotation.

Because we have ALL, when a great Tibetan scholar quotes the Indian classics, we can go check and see if he's fudging. And he was fudging, which is not very common, but it happens. And because we have the database at our disposal, we can see he fudged it a bit.

He quoted something to support something he believed and he added a word to it, which made it fit better. Okay, if you're curious what word it is... You know, he said that the Tengyur says shenwang, which is the first of the Three Qualities of the Mind-Only School.

K.W.J.'s quotation, ken shen ki wang che do, he changed it. Shenwang became ken shen ki wang che do. And it's a nice clarification, but it is not what the original said.

Okay, cool. Okay, all right. It changed the meaning?

It does not change the meaning. But K.W.J.'s version of the Tengyur proves his points more strongly. And as you said before, maybe he had a different version?

Very possible. In his time, other translations were running around. So when Tsongkhapa or his two principal students quote the Tengyur, and it doesn't match our current Tengyur, it's very possible they had a different translation by a better translation team.

Okay, and that happens. Rarely, it happens. So it's probably not worthy of a mention in the footnote?

I would mention it. Yeah. But, you know, that's why we go look it up in the database whenever we have a quotation.

Because maybe the author, he embellished it slightly. Okay. And then I'd like you to do 312 and 313.

Okay. And Nick says we can all take a dinner break. Oh, this is the second class or first class?

This is the second class. We can all take a dinner break. Okay, 10 minutes.

If we have to run over the next class, I will. All right. Okay.

See you guys. You know, we're only a few minutes behind. So, okay.

Thank you. It was fun. Thanks, Ken.

Enjoy your dinner. Ah, yeah, I'll see. I mean, it's not like Del Mar, you know.

What is? It neither is in my house. I still, my mouth still waters when I drive by the gelato place that we ate at.

Erin talks about it frequently. Okay, see you then.

[Speaker 2]
Donna Upala, that was an amazing class. Thank you.