Сейджи Арао — Книга 2: Мастер Шантидева, занятие 29

[ШАПКА ДЛЯ ЦИТИРОВАНИЯ]
Курс: Seiji Arao — Book 2: Master Shantideva (Diamond Cutter Classics) — «Руководство к образу жизни бодхисаттвы» Мастера Шантидевы
Урок: занятие 29 — «Seiji Arao XT15 + PTWN + Adam Andrade Full Session during YSI rebroadcast» (rebroadcast Tuesday Nov 19, 2024); первая часть (строки ~1–1013) почти дословно дублирует занятие 28 (XT15, 18 ноября 2024) — тот же квиз и разбор строф; после ~1013 — отдельный, не связанный с Шантидевой урок Геше Майкла Роуча с Адамом Андраде по восьми отличиям высшей и низшей Мадхьямаки
Ведёт: Геше Майкл Роуч; перевод: Сейджи Арао (часть 1, Бодхичарьяватара), Адам Андраде (часть 2, текст по Мадхьямаке)
Дата и место: класс — 18 ноября 2024, ребродкаст — 19 ноября 2024; место не указано (онлайн-класс/Zoom)
Источник: YouTube, канал Diamond Cutter Classics, плейлист PL1KVm5jgTljSp6vDnCG3LZlYhA2STM3UR; расшифровка TurboScribe
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[Говорящий 3]
Nick, can you hear us? Hello, hello.

[Говорящий 1]
Yeah, loud and clear. Awesome. All right, so I'll start with a quiz.

Thank you for the introduction. What is it? Also, good to have you back, Gershwin.

Thanks. I think the last two classes were team classes, so. Yeah, sorry.

No, no, good to have you back. We're happy. Yay.

Awesome. All right, so as you remember, we finished chapter two of the Guide to the Bodhisattva's Way of Life. In the almost the third to last chapter, no, paragraph, do you guys remember why does Master Shantideva mention bad deeds by nature and bad deeds which are forbidden?

Anyone remember? Was it because he's done both of them kind and he wants to beg to stop doing them? Yes, I guess the question is what do each one of these refer to?

Do you remember, Nick? Oh, there are the ones that were, some of them are vows which became prohibited because people did them. I think those are the ones that are forbidden.

And by nature is more like the root downfalls or something or the, I can't even remember now. I feel like it's so obvious and I forgot. Well, as far as I remember, it's any, like anyone, regardless of their commitments, if they would do that, they would make bad deeds.

Right? Okay. That sounds reasonable.

Awesome. And then at the end, oh, thank you, Nick. At the end of the second chapter, how does Master Shantideva finish the second chapter?

What are the two key elements necessary for a successful confession? Someone remember that? Yes, Jigme said you have to be sorry.

And then the other element? Promise not to do it again.

[Говорящий 3]
Yeah. Awesome. Yay.

Thank you, Venerables.

[Говорящий 1]
Excuse me, Seiji, regarding question number one, could you give us an example of each type, Oh, yeah, yeah. So those who are forbidden is the bad deeds that you planned because you made a commitment. The one that I could think of is, as opposed to someone who doesn't have the commitment, who would not necessarily plant bad seeds.

So for me, drinking can be one of those. If you take the vow to not drink, then you're definitely breaking a commitment. Whereas if you don't have the vows, if you just drink and don't do anything else, you don't necessarily, hmm.

In certain cases, you wouldn't necessarily plant a bad seed. Whereas the other ones, the ones that he calls by nature, if you steal, regardless whether you have vows or not, you would make a bad deed. What do you think?

Thank you. No, there are, I think the basic distinction is like killing people. You know, it's a, we call it a natural bad deed because it really hurts somebody.

And then there were other bad deeds that originally were allowed in Buddhism. Drinking alcohol was allowed. And then later some monks got in trouble because they got drunk.

So then Lord Buddha made a rule that no Buddhists can drink any alcohol. So that's called a, I don't know, that's called proscribed or, you know, a rule was made later. So that's the classic division.

One is called a natural bad deed and one is called a proscribed bad deed.

[Говорящий 3]
All right. Would it be the case that if you drink and you don't have the vow, you don't plant a bad seed?

[Говорящий 1]
It would have been that way at the beginning of the Buddhist career, yeah. Oh, okay. Cool.

Awesome. But then he made a rule. Right.

Okay. So yeah, so thank you to Jigme and Utpala to confess the actual deed and to commit of not doing them anymore. For extra points, if you were to make this even stronger, what other two things could you do?

Otherwise known as the four something.

[Говорящий 3]
To feel good about it? Like breaking them? Or what was the question?

[Говорящий 1]
No, to purify the opposite, to purify the bad.

[Говорящий 3]
Okay.

[Говорящий 1]
So he asked you could confess and you could promise not to do it again. But if you wanted to make it even cleaner, what could you do? Yes.

[Говорящий 3]
Generate regret.

[Говорящий 1]
Rosa says four powers.

[Говорящий 3]
Right.

[Говорящий 1]
Okay. Generate regret and then do some sort of counteraction.

[Говорящий 3]
Yeah. Awesome. Thank you very much.

[Говорящий 1]
And commit to refraining from doing it for a specified amount of time. Right. Awesome.

Well, that's already there. Confessing and committing not to do it. I mean, of all the people you could confess to, you could upgrade.

Well, in the text he's already saying, well, he's confessing to his…

[Говорящий 2]
He's already saying this to you?

[Говорящий 1]
Yeah. Well, to all the conquerors. Yeah.

I think what venerable cutting is referring to is that sometimes we do certain breaking of certain vows and it's like a habit for us.

[Говорящий 3]
And if we commit to not breaking it for a particular amount of time, we are creating better karma than if we had said we are not going to commit it ever again and then broke it.

[Говорящий 1]
Yep. Okay. That makes sense.

Thank you. That makes sense. Awesome.

And super exciting. What new chapter did we start? And where is particularly practical about the first paragraph of this third chapter?

Lindsay? Yeah. The chapter is about how to think like a Bodhisattva.

And I think the practical point is he's praying for beings who are suffering and rejoicing about good things like enlightened beings and he asks the victors to stay. Right. Yeah.

I was thinking more about the… What I found super practical about this first paragraph is that he praises the actions, the actions that took them outside of the lower realms. So yeah, I mean by praising the protectors.

[Говорящий 3]
Acquiring the wish, something practical, good deeds that relieve the torment of the lower realms.

[Говорящий 1]
Meaning he explains to us what really protects us from that is a good deeds more than people who achieved it. I mean of course the people who achieved it protect us but they cannot if we don't do the work. Awesome.

All right.

[Говорящий 3]
So we were in the fifth… We did up to the fifth last time?

[Говорящий 1]
I think we started on fifth. Mm-hmm. Okay.

Okay. So please read this verse, Seiji, and then we'll check your translation. Okay.

Yeah, when it's got an S, lengthen it. Yeah. Good.

Good. May the virtue that I have collected from doing all of those good deeds… Good.

The only suggestion I have is not very big and it's to distinguish between the detar and the detar. What's that?

[Говорящий 3]
Mm-hmm.

[Говорящий 1]
I mean it's a small point but probably some commentator thought it was important. So detar… This virtue that I have collected…

Therefore I made the virtue that I have collected? It's not detar. It's not L-T-A-S.

It's detar. Right. Oh, and just so?

Yeah, that way. And it's probably a reference to the previous chapter. Yeah.

You see what I mean? Or something that came before. You see what I mean?

Mm-hmm. Yeah. So there has to be a more clear reference to what came before.

[Говорящий 3]
Uh-huh. Mm-hmm.

[Говорящий 1]
He's referring to something that came earlier.

[Говорящий 3]
Mm-hmm.

[Говорящий 1]
Because he said, like that.

[Говорящий 3]
Mm-hmm.

[Говорящий 1]
So, you know… Probably there's three commentaries about the like that. So you have to bring it out in the translation.

Yeah. And so? It's, I have collected in that way.

You see what I mean? Mm-hmm. Okay.

And then you have to make it plural because it's detar. That's the plural. So…

Isn't that deeds?

[Говорящий 3]
Yeah. Deeds kind of? Yep.

[Говорящий 1]
That's all. Okay. That's good.

[Говорящий 3]
Or virtues. Let's make… Okay.

[Говорящий 1]
You got another verse for us? Uh, who's going to read, CG? Uh, let's see.

[Говорящий 3]
Oops. Berta? ¿Estás traduciendo?

Are you translating? Oh, okay. Uh, Min Min Fan?

Yeah.

[Говорящий 1]
Yes. Would you be able to translate, to read?

[Говорящий 3]
Uh, okay. Bien. Paso.

[Говорящий 1]
Yay. Thank you. Okay.

Cool. Uh, CG, you want to read your translation? May I?

May I? Ah, by the… With the help of…

Yeah. Nicholas. Nicholas.

May I be the nurse for the sick and the physician and medicine to cure whatever else living beings until those ailments are cured. Yeah. Your name is Gcd.

Your name is Gcd. What does it mean? Your name is Gcd…

The, uh… Yeah. The only suggestion I have, and that's a subtle thing about translation, okay?

It says, ney su gyur gyi Oh. Yeah. the first verse, the first line, drowa nepa jisi du, you could read it as, for as long as living beings can still get sick, and then it changes, then the feeling of the verse changes, you see?

It doesn't say until their ailments are cured, right? That would seem to imply, you know, if they got measles, then until the measles stops, but if the verse, the first line of the verse, the feeling in the original language allows for saying until they are cured of all possible sickness ever, you see what I mean? So that's a little different than saying for as long as they might be sick today.

He's allowing to read the verse as for as long as illness exists in the universe, and then he's implying what? That there will be a day when there will be none in the universe, and that's a very beautiful connotation to try to catch in the translation, okay? That's all.

Then you gotta figure out how to do it. Because it is, that becomes bodhicitta, because that's until the universe clears out of sickness, you see what I mean? Okay.

Nice.

[Говорящий 3]
What, do you want to talk about this? Because we didn't go through this.

[Говорящий 1]
Are you, do you have more translation? I do, yes. Let's do all your translations, and then I'd like to go back and teach you some of the special vocabulary, like the Sanskrit, okay?

[Говорящий 3]
Awesome.

[Говорящий 1]
That's partly why we're doing Seiji's text, because the Sanskrit survived. So that's only 5% of the books, the Sanskrit survived. The rest were burned and destroyed.

So in the Bodhisattva Charitara, we do have the original Sanskrit, so it's a great way to learn Sanskrit. If you're a yogi who wants to read the yoga texts, for example, the texts of the great 80 mahasiddhas, which would be a very valuable thing to make a course of after Bhagavad Gita, you understand? Okay.

Those exist in Tibetan translation. Many of them were lost in Sanskrit. And they were a kind of a favorite of Je Tsongkapa.

You want to know why? When he invented the great prayer festival, Mun Lam Chomol, which was a national party, a national two-week party, and they still do it. It went very well.

Like small fires broke out and suddenly got extinguished by themselves, and stuff like that. And then he was feeling pretty cool about it, and then he walked down to the Tsongbo River outside of Plasa to kind of just walk along the river, and he ran into this weird guy who turned out to be one of the 80 mahasiddhas. And he said, don't congratulate yourself on this festival, because there were countless demons who attacked it, and it's only because we were hanging out and protecting you that it wasn't a disaster.

And then from that day on he had a deep relationship with them, and a lot of their books still survive in the ancient scriptures that John has saved. So that would make a tasty course for two years from now. Okay, next.

Okay, stand up. One year from now. Alex, do you want to read?

Okay. Translation. May a rain of food and drink fall, dispelling the pain of hunger and thirst.

May become food and drink during years of famine. Good. Okay.

Good. All right. That's a good translation.

Let me see. May a rain of food and drink, dispelling the pain of hunger and thirst. Yeah, and he's going to start this theme of, he doesn't say, may you get a new car or something.

He says, may I become your new car. So this whole chapter is very personal. And he says, may I become a new car for you, and you can drive me around.

And here he's saying, may I become popcorn and, I don't know, milkshakes, and may everybody eat me and drink me. And it's a very beautiful feeling. As you go through the chapter, he's praying that he could become those things.

And that's really beautiful. So you've got to make sure you drive that home. Which you did.

Can I ask a quick question? Yeah, I think I know what you're going to ask me, but go ahead. If the Dakini is distributed to both parts?

Of the Seya and the Koma, you mean? No, I mean, may I become food and drink during famine? Does he want to become the rain?

He wants the rain to fall during the famine. Okay, so it's all the same. But we're going to talk more about that.

You're done with translation? Yes. So we're going to go back for some vocabulary work, which is what we do.

Can you give me the control of the plane?

[Говорящий 3]
Wait, hold on, we need to get Geshe-la on the Zoom.

[Говорящий 1]
Can someone email the link to Geshe-la, please? I think I have it. I have it on...

No, don't go to my office. Here you go, yeah, yeah, yeah. I got it here.

This is it here, right? No, it's not this one? Okay, this one?

You want this? Yes. Yay!

And then... Okay.

[Говорящий 3]
Can you make us a panel, please?

[Говорящий 1]
Yay! Uh-oh. Okay, share...

This one... This one, right? Mm-hmm.

Okay. But I don't know how much back you want to... Yeah, I'm going to go back to here.

Okay. All right. So each time we do Shantideva's text, we try to learn some Sanskrit.

And if the Sanskrit is interesting to you, then you could come to the Sanskrit classes that we have. So we are building up a... We are building up vocabulary.

We are learning new Sanskrit words, but we are also building up our knowledge of Sanskrit grammar, which is perfect because it's Sanskrita, which is the meaning of Sanskrit, the name. But it's also quite complex. So I try to teach a different principle each class, each verse, to give you a different principle of the structure of Sanskrit language.

And then I try to give you vocabulary which is important. Okay? So I take important words and I give you vocabulary, especially if they have come into Western languages.

And then it will be easier for you to remember. So we are going to start going through that. If you are interested in Sanskrit, like if you are a yogi and you want to be able to read the yoga texts, then come to the classes called Organic Sanskrit by Krishnakasaka, who is right there.

Okay, and I think they are free online classes, right? Sorry, they are also online, but they are also in person. Can I say?

All right. And she is doing a nice job. Why I call it organic is that we are working through Sanskrit by reading a text.

I personally don't like to sit down and try to read a grammar book. And that's how I learned Sanskrit and it was terrible. I had 60 students in my class at Princeton, 58 dropped out.

Two of us were, what do you call it? You didn't get credit, you were auditing. We were the only two at the end.

So anyway, I prefer to learn a language through something I am interested in. And there is nothing more interesting than Shantideva. Okay, so here are some words.

He mentions here in this first verse. Let me give you this special thing that is required by certain folks. Here is the, here you go.

Okay, say Shubha. Shubha. Yeah, so Shubha means, it's the word good deeds.

When he said, whatever good deeds I have ever done, may they clear away the suffering of all beings. And Shubha is a word that you should know. In Tibetan it's gewa, which is extremely common word.

And it basically just means good karma. So you should know the word Shubha. All the words that have su in them in Sanskrit mean good.

Okay, and that's, I taught you before, but there is an Indo-European root. Indo-European is like the mother of Sanskrit. And there is an Indo-European root, E-S-U, Esu.

And it means good. So anything you attach E-S-U to it, it means good. Okay, in Greek the S dropped out.

And you got E-U. So U means good in Greek. Like euthanasia means a good death.

Eurythmics means good rhythm. Right? Euphemism means to say something insulting in a nice way.

Okay? All right? So E-U.

And then in some languages the S-U survives. It's rather than the E-U, of the E-S-U. So anyway, S-U.

When you see S-U at the beginning of a word in Sanskrit, it usually means something good. So you got Shubha, Geva. And here are some of the ancient roots.

Shubh and shum, to beautify. And the ancient root meant more to glide along smoothly. Okay?

And we have words, shub, shovel, scuffle. They all come from skod, which is Indo-European. They all mean to glide along smoothly.

For things to go along smoothly. So you should know, by the time you end Seiji's book, you should have like a hundred or two hundred Sanskrit words in your mind. And one very important one is Shubha.

And Geva, the corresponding Tibetan, is extremely important in Buddhism. It's everywhere. Okay?

So Geva. Geva di, geva ko, suno nesho. Okay?

Got it? Okay. All right.

Seventh verse. I like the word Bhaisajja. It means medicine.

Okay? And you heard it in Bhaisajja Guru. Say Bhaisajja.

Bhaisajja. Guru. Guru.

And that's Medicine Buddha. Okay? In the ancient languages, they don't say Medicine Buddha.

They say Medicine Teacher. They don't say Medicine Buddha. So Bhaisajja Guru.

And this is a Google. This I found on Google, so I'm not too sure about it. Google AI is the one that told you to use glue to keep cheese on pizza?

Did you hear that? No, I mean it takes information that other people put in. So, you know.

But anyway, it looks... I did research it. The ancient word is Bhisag, which means physician.

And that's a form, a misspelling in Google. It should be Bhisaj. And it comes from Abhisaj, which means to apply a plaster.

In ancient medicine, plaster means like a goopy thing that you put on a wound to suck out the poison. Okay? So Bhaisajja comes from Abhisaj, to put a plaster on somebody.

Then we have glana in the Sanskrit. We have glananam. And glana...

I don't know, I was just curious because it looks so sexy. Glana. I don't know.

It sounds like a movie star. And it means to be sick. Okay?

And to be suffering. And I found an old Indo-European root, gal, which means to be cold and to get sick from getting cold. So when he refers to the sickness of all living beings, he's referring to illness that they got from the weather or something like that.

Glananam. And that came into cold, congealed, jolly, glacier. When you see a greater than sign, it means linguistically it came into those other words.

You know, it developed into those other words. All right. Next verse, which we finished already.

So Nick, you asked me about this and I'm kind of interested in the third line. Muge kelpa parmed se. And muge means famine.

And there's famous stories of muge where a family will dig around in their cabinets to find a teaspoon of food and try to share it. And you know, you grew up in a world where hunger was not common. But it has been common in all of history.

People have survived off spoonfuls of food. And so muge means famine. I was talking to my wife about a retreat I did in West China at a place called Umeshan, right?

And it's a famous mountain. And I did a two-month retreat in a farmer's cottage there. And got to know the bed bug situation.

And the toilet was two boards over a pool of poo-poo that's used for fertilizer. But the balancing thing was kind of tricky. Big, I'm talking like the boards were like 20 feet long.

You're 20 feet out over this pool and you're trying to balance and do all your things. But I remember something there. I remember something striking was that I spent two days walking through the forest.

It takes two days to climb that mountain. And I didn't hear a single burn. And I didn't see any animals.

No squirrels, no mice, no lizards, nothing. And I asked somebody, I said, why is that? And he said, famine.

This used to be a center of famine. And people caught the birds with nets. And they caught the lizards.

And they caught the ants. And they caught anything they could eat. And the forest never recovered.

And so I think a real muge is that. Real starvation is that. Muge kalpa.

So the wording here is interesting if you're a translator. Kalpa parmed se means in the middle of those kalpas. And par, we know par from bardo.

From the state between death and rebirth, bardo. So that Tibetan word bar means in between. So you should read this as in the middle of periods of famine.

Which can go on for thousands of years in Buddhism. So in the middle of an eon of famine. That's how you read the third line.

But there's a very common thing called parkel. Say parkel. What's that?

Measurement. So the whole structure of the time of the universe is outlined in the Abhidharma. And it's very intriguing because it goes, it's time and space measurement.

The measurement of time and space in the fourth chapter. So, it's third chapter. So it's something amazing because they break down measurement of space down to 10 to the 60th power small.

So you take an inch and you split it up 10 million, million, million, million, million, million, million times. So subatomic measurements are in the Abhidharmakosha. Then you go the opposite way and you go to galactic measurements.

And they say, this is the measurement of the galaxy. Medium galaxy, smaller galaxy, greater galaxy. How many light years across.

It's amazing. This was written, it was spoken 2,500 years ago. And then they get into cycles of time in the universe.

The passing of galaxies and what happens between the passing of galaxies. And what happens during the creation of galaxies. And then how long they take to fade away and then come back.

And that's called parkel. Say parkel. So parkel is a kind of kelpa that means the space between kelpas.

The space between kelpas. Empty space between the kelpas. So you could have read this as parkel.

And it would be wrong. So it's a tricky transition. It's a tricky piece of translation here.

I like to also, this is an interesting place where the Tibetan is a sound translation. Which is very common in Chinese translations from Sanskrit. But it's rare in Tibetan.

But this word kelpa, in Tibetan it's kelpa. So they obviously chose to translate it from the sound rather than the meaning. And that's very rare in Tibetan.

The reason I mention that is because of another word, kalwa. Say kalwa. And that's a completely different word.

And the only difference is a silent letter. So the two words are exactly pronounced the same. Kalwa and kelwa.

Kelpa means a billion years or whatever. What's kelwa like? Kelsang.

Yeah, it means your share. Your share of something. And it means good luck or good karma.

So kelsangbo or kelsang. Kelsang is a very, very typical Tibetan name. We have a friend kelsang in Japan.

And that means this guy is so good, he would have been the number one Buddha in the eon of goodness. So people like to name their kids kelsang. Which means you have your goodness.

Good goodness. So don't confuse, as a translator, don't confuse kelwa with kelpa. Because their sound is completely the same.

All right, cool. Who's going to read the next one? Let me get it bigger here.

Fernanda? Yay, Fernanda. Thanks for doing such a nice job in Mexico City this last year.

That was, we had such a, yeah. Anai, Anai and Fernanda, they're amazing. And they, you know, we decided to try a three-day event, ACI event in Mexico City.

And I didn't know if it was going to work out. And it was amazing. And we scheduled it again for this year.

So get ready. Okay, okay.

[Говорящий 3]
Thank you. You're only invited to come in July.

[Говорящий 1]
It's a short flight and it's a beautiful place.

[Говорящий 3]
Semcheng, Fongcheng, Dupala, Ulwala, yeah. Bagni, Mi, Shakte, Gulte, Yobiad, Kodu, Na, Sokshu, Ndungdu, Nieba, Naku, Sik.

[Говорящий 1]
Nice. Okay, yeah, Seiji, Semchen, yeah. Pong is an ancient word.

By the way, all these words are ancient. That's translation of Sanskrit from 13th century, 13th centuries ago. Pong means poor, don't have things, okay, pong.

So, shing means and, ulwa, ulwa also means impoverished, okay, ulwa. It's not related to ulwa, to offer something, and it's not related to uk, which means breathing, okay, ulwala. And it's not related to bu, which means to offer.

So, may I become, for those people who are poor and don't have anything, may I become, again it's me, okay, may I become ter. Ter means any kind of like gold mine or deposit under the earth of precious like copper, gold, silver, okay. That's called a ter, okay.

And rinpoche ter, we have it in the mandala offering, okay. It means a treasure, okay. It can mean a mine and it can mean a treasure.

What's the ultimate ter in the world? According to, you know, ancient thought, it's the ocean, okay. All jewels are found there, ter, okay.

So, sometimes it refers to the ocean, okay. So, may I become a ter, which means safe, inexhaustible, yeah, cannot ever end. May I become, you know, you keep digging down and you just keep finding more underneath, okay.

A lot of diamond mines are like that. They don't stop mining them because they ran out of diamonds. They just go down to the middle of the earth and they just stop.

They can't dig any deeper. Every time you dig a foot down, you have to dig three feet wide to get the truck down there. So, then it gets ridiculous.

The hole gets to be two miles wide. So, you just leave it and it destroys the environment. Okay.

Dagnamise tergyate. May I become an inexhaustible mine of gyoche. And, what's it mean?

Anybody? No. Gyoche means stuff, okay.

In English we say stuff, right. And it's exactly the same. It's like, what would you like to be for poor people?

I'd like to be stuff, okay. Like food, clothing, furniture, cars, whatever they need, stuff. Gyoche means stuff.

Koa is an ancient word that means necessities, okay. Things that people really need is called koa. And then gu, anybody?

Hundred dollars? Nine? That's woke up word.

Who said nine? That was me. Meaning a lot in this case.

Oh, wait. Knowing your daughter's tuition, we better raise it. I'm kidding.

[Говорящий 3]
Nine thousand.

[Говорящий 1]
No, I don't want to know. And I'm not offering nine thousand. Yeah, it means nine.

But in ancient languages, nine means a lot, okay. When you want to say zillions, in English we say zillions. Then in Sanskrit you say nine.

May I be the nine things that people need. And it just means a lot, okay. There's another one, gya, which means a hundred.

Ganden hagyama, the hundred angels of bliss. But it's a billion, okay. Big number, gu.

Ko gu means countless things that people need. It means nine things. But in ancient languages, nine was a lot, okay.

Natso means all different variety, you know. If they need pastries, they should have every kind of different kind that you might find at a good cafe, for example. Okay, all right.

Then here's the sweet part. Dun means in front of somebody. Okay, dun.

By the way, there's many Tibetans, there's many Sanskrits, there's many Sanskrit dialects. And there's a Tibetan language called epistolary, which means writing letters to people. It's a whole different language.

I never taught it to you. It's very complex, very difficult. But you start every letter with kloy dundu, which means I offer this letter to the feet of kloy, okay.

Dundu. So dundu means in front of, okay, or at the feet of, okay. Dundu.

Dun means in front of. There was a movie, Kundun. And that's a high honorific.

It means in your divine presence. Kundun. So that's used for some high teachers.

Kundun, okay. Kundun. Dundun yewa negyur chik.

May I appear in front of living beings as whatever they need. Some kids having Christmas, may I appear as a tricycle in front. And they go, wow, mom bought me a tricycle.

And it's really just shantideva. Okay. And I love that.

By the way, I think you can make a lot of cool meditations out of this, you know. May I appear as a chocolate bar to all the kids. May I appear as a, I don't know, as a day off to Geshe Michael.

Like you can pray for anything. And then may I appear in front of them in this way, okay. So it's a very, very sweet line.

Say dundu. Dundu. Nyewar.

Nyewar. Negyur chik. Negyur chik.

And the nyewar is beautiful because it says, may I appear right in front of them where they don't even have to take a single step to get on the tricycle. May I appear as a tricycle within one step of every kid in the universe. Like that.

It's very sweet. It's really super sweet. It's a very rich text for meditation.

Alright. I thought you might like to know the word nidhi which means ter. It's the Sanskrit.

So nidhi means that idea of an underground deposit of gold or jewels or things like that. It's called nidhi in Sanskrit. And it's very common in Sanskrit.

Nyi means below. The word beneath comes from nyi. The word underneath comes from nyi.

The word netherworld comes from nyi. And nidhi. Nidhi is a past tense of ta.

So it means, it's located below. So it means an underground mine or something like nidhi. So now you can remember.

There's a lot of Sanskrit texts that are called nidhi. Alright. Alright.

Who are you going to talk to next, CG? What's going on here?

[Говорящий 3]
Oh, Anet, do you want to try?

[Говорящий 1]
Yeah, hang on, I'm sorry. I got some kind of technical problems going on here.

[Говорящий 3]
Thank you.

[Говорящий 1]
Okay, there we go.

[Говорящий 2]
Lus dan de sing longs pi jon jung dos sum de wa ba taham kat ki yang kiang sem kan kun ji don gduk pi jir song ba pong ba med par tang var ja Good, nice.

[Говорящий 1]
By the way, if we find a mistake in a text, we mark it with this percent sign. And it means we think it's a mistake, but, you know, could be just an ancient spelling or something. So we don't change it.

We just mark it. So, CG, lus. And deshin means, and in the same way, all my longchus, possessions, all the things I own.

And also, my gewa, from the tu sum, from the three tu, three times, past, present and future. Every good deed I ever did in the past, every good deed I'm doing nowadays, and every good deed I haven't done yet, but I will do. Okay?

Tam jay. All of them. And then we go to the verb, which is at the end, which is typical.

Tam. This is the tam in tong len. Yeah, I give away.

I give away. I give away to sem chen kun. Yeah.

This pong ba is a different one, and this one means with hesitation. Okay? So, pong ba mer pa.

Yeah, without hesitation. In order that they should dun druk. Achieve their goals.

And Gibson gave us the Sanskrit, siddhartha. Okay? That's the name of Lord Buddha.

That's his personal name. So, Shantideva is hiding Lord Buddha's personal name in the verse. It's very beautiful.

Okay? So, he says, Oh, I hope everybody's siddhartha. Siddha means to reach, and artha means your goals.

And Lord Buddha, the prince's name, Lord Buddha was siddhartha. Okay? Which means the person who achieved their goals.

All right? Now, for the deeper meaning, we're going to ask Stanley Nelson. Yeah, in the monastery, it's a secret name.

Siddhartha. Dun druk. Yeah, it means money.

Then, you know, monks don't have any work. So, they don't make any money. So, when our sponsors walk into the monastery, everybody's like, Did you meet siddhartha?

And it means, did they make a donation? Because money gets everything done. Siddhartha.

Okay. And it's a code word, so that the sponsor doesn't know you're talking about their donation. Okay?

Just so you know, if they ever start talking about siddhartha in the monastery, you know, you know. Okay? It's kind of a useful word.

All right. Yeah. And, you know, I found the Sanskrit.

The pongba spelling is unusual, and we confirmed it. It should have been pongba, but it's okay. Okay.

So, without hesitation. That's the idea. We sometimes make large offerings to other people, but we hesitate, or we feel a little nervous to do it.

We start to say, I will make a donation. Who was raising money at the beginning of class? Oh, the Poco Diablo.

to help cover the expenses. Nick, that's why they named the hotel Poco Diablo. It's a little devil of an expense.

So, I'll give 500 for that. Okay? I was going to say that, and I forgot.

Okay. So, yeah. Let's do that.

Mi means my foundation, which means the money that Seiji makes. Okay. Yeah.

Okay. Which reminds me. We're almost out of time.

Seiji is almost at time to 15 minutes of how would you use today's verses in your real life? But I wanted to make an advertisement. See, I have a smart way of doing it.

Yeah. This is the Geshe thing. It's called ding, ding, ding, checkmate.

Okay. You work back three, four steps, and then you guide the unsuspecting student into doing something that you want. So, anyway.

I have this dream. This year, as I mentioned in the other translation class, but that was mostly for Europeans. And this translation class is mostly for Asians.

Time-wise. Because the world is round. So, they didn't hear the advertisement I made.

But we will finish 14 years hard work, for me anyway, of the Lam Rim, of the teachings on the steps of the path. So, we've been doing it for 14 years. And Kyoto, we leave for Kyoto the day after Thanksgiving.

And that will be the last class of 14 years. And then it's my job to think what would be sexy to do next. And that's some of the things I have to think about.

And so, ACI... Sorry. The Steps on the Path organization has...

They have four events every year. And I have to think of a new thing that would be useful for people, or good for people to learn. So, I had an inspiration to continue with two texts.

And one is going to be this book called DANG DZIN SHANG DEP. Say DANG DZIN. SHANG DEP.

SHANG DEP means a vociferous argument, a nasty argument between two people. And then DANG DZIN means your selfishness and your grasping to self-existence fights against wisdom. So, it's called the bitter argument between wisdom and grasping to a real pen, for example.

And it's a very, very famous piece of poetry. Long, very long. And it's a classic.

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

Epic. It's epic poetry. And it's never been translated correctly.

And my teacher started it and he couldn't finish it. He passed away before he could finish it. So, I decided to teach it.

And I'm nine or ten years into it. And I want to finish it. So, I thought next year half of what we'll do is we'll finish that book because it's an extraordinary meditation manual.

It's not just an argument between self-existence and emptiness. It's about a hundred meditations on emptiness. So, it's an extraordinary meditation manual.

Because I feel that in that organization, the Steps of the Path organization, we haven't had enough emphasis on meditation. Or we could do more. And that's the place to do it.

It's called Samadhi House. So, anyway, half the time we're going to study that book. And in the second class we're going to do Diamond Way.

Sort of a... I'll call it Accessible Diamond Way. We have an 18-course, 20,000 pages Diamond Way course.

Which takes seven years to finish properly. And you have to finish seven years of preparation. So, that's a 14-year course.

And there are brave people who are doing that. And people like John Brady, Karni, and other great people, Gyatse, Venerable Jigme Phammo. People are teaching it in the world.

And it's amazing. Peter and Maria are teaching it. And I'm very happy.

I'm very happy they're doing it. So, the tough guys are working through this 14-year thing. And I think it would be nice to have a more...

I don't know... Something a little bit less than 14 years? Like 13 years?

So, anyway, I was going to do Diamond Way for a while. Because I haven't taught it in... I haven't taught it in 20 years or something.

So, I would like to do some in sort of a smooth way. Not too nasty way. So, anyway, to do that, you are required to do a long rim.

Before you go into that topic, you are required to teach the student long rim. And I was trying to think of a nice, beautiful, accessible long rim that I could finish in four sessions next year for that organization. And I thought to use a long rim called Song of My Spiritual Life, which was...

Sorry. It's Je Tsongkhapa's own record of his spiritual life. And he is unusual because he never talked about himself.

Ever. Except in this one book. He said, here is how I did my practice.

My whole life. This is how I practiced. It's very short.

It's very beautiful. It's very complete. And Gibson finished it.

So, Gibson finished it this year. Yeah. So, we are going to clean it up and get it ready to publish, okay, by February.

And our Diamond Cutter Press has agreed to publish it on time for the springtime... Right? If she gets it on time.

If she gets it on time. For the springtime retreat at Diamond Mountain. And here is a painting.

So, my wife's son, Kazo, is a painter. He is a good painter. Years ago I asked him to paint Tsongkhapa for me.

And he did. And I like it. His eyes are a little red.

I don't know. But I enjoy it. And I enjoy the painting.

So, I thought we... Me and Rosa talked it over. We probably will use it on the cover.

And it will be a pocket book. So, we have a normal Mixed Nuts translator's book series. And each book is 23 pounds.

And, you know, 12 kilos. And you got to drag it around. And then we have a pocket book series, which is books that are meant to fit in your purse.

Okay. And the size of that book will be a purse book. And so, that leads me to my real advertisement, which is...

He is my godson, by the way. He is doing an art show in Flextown. And he owns a large gallery there.

He rented a huge gallery. It would fit 20 artists. And he gives it to other artists to paint.

He makes it available to other artists to paint. So, all the best artists in Flextown have a place to go and paint. And it's a huge garage.

What do you call it? A mechanic garage. But it's one of those military concert huts.

So, anyway, it's beautiful. And it's a beautiful place for an art show. And so, for the first time in his life, he's doing an art show of himself.

And he's very, very good. So, anyway, he's invited everybody to come December 13th, 6 o'clock in Flextown. And you can look it up.

It's called MoCap. It's free to get in. Of course, you can't drink the wine.

But you can eat the cheese. And it'll be a cool show. So, I'm advertising that.

Okay, I'm getting out of here. You ready, Seiji? All right.

Yeah, go. Okay. Seiji's going to lead a conversation.

I have to leave this open, right? Of why, how could you use these verses in your real life? Okay, here we go.

Okay. All right. So, beautiful, beautiful chapter.

Well, I want to start by saying that this, I don't know, this connects really well to the previous book. One of my favorite things about the previous book was that it taught us how to use the practice of Tonglen outside of the cushion, without people necessarily knowing. And what I love about these verses here is that it's things that we can think of as we're going through a normal life.

So, yeah, beautiful prayers. Anyone has any ideas that how you would apply it to your life?

[Говорящий 3]
I will try. So, I was thinking this verse where he says, may I appear as a tricycle or as food, may I be that thing. And I was thinking that as we walk in our day, in our daily life, we could have this mind like if I'm walking in Madrid, going to the subway, let's say, and I see someone sleeping on the floor, I could instantly say, may I appear as a good home to you, or if it's cold, like a blanket.

And to load that also with the four types of giving, like not only being the blanket, but being the inner offering and the understanding of seeds and emptiness. And if you see a boy crying, may I be like a happy thought that will make you not cry and apply that. Wow.

Awesome. Yeah, as Teresa was saying, this is a beautiful way to walk through the day and plant seeds every step. Beautiful.

Beautiful.

[Говорящий 1]
You know, I like that in the last book we always said, may I destroy my self-cherishing. It's beautiful. And I see this as the next step.

Not only destroying your self-cherishing, but you're doing it through these awesome prayers, wishes. It's beautiful. Alexa?

[Говорящий 3]
Hi. I was thinking that this kind of helped me expand my ideas of what I can give. Sometimes when we get into this path of giving to others, we feel like we're short in things, like money or time, because that's the things we want to get, right?

We want to upgrade the five goals of a human life so that eventually we could give something of what we have. But I think this chapter helps me a lot to think that with a single good thought, it creates the virtue to eventually be able to give everything I want to all beings. So it was very inspiring to see that it doesn't matter what we think we have or don't have, the possibility to be generous is always available.

Beautiful. Thank you. Oh, of course.

[Говорящий 1]
So we've been talking about Diamond Way practice, and there's a thing called healthy paranoia in Diamond Way practice. And I will raise the possibility that some people have succeeded in this city or in this skill of appearing as a tricycle. You see, I mean, I'll suggest that some people have succeeded at that, which in the mind of a Diamond Way practitioner becomes this kind of paranoia that every tricycle you ever meet is a Buddha and is an emanation of a Buddha.

And there are no normal tricycles. Like every chair you ever sat in was some Buddha who studied Shantideva before and perfected that city. And you're sitting in the Buddha's lap or something like that right now.

So I suggest it as a kind of a healthy paranoia. It can get a little weird, but I suggest that sometimes think about it. Like the next cinnamon roll you eat could be a Buddha.

Wow. Also there's nothing that cannot be a Buddha.

[Говорящий 3]
Just to kind of add to all of this, that the very thing that a Buddha would do would be to appear in all these different ways and what better seed to plant it but to actually become the thing that people want, and to mentally put that into practice. If it's true that Buddha emanates inanimate objects and people and thoughts, then those would be the seeds. Those would be the seeds.

That's all I can say. Thank you.

[Говорящий 1]
Oh, thank you. I haven't thought about this before, but what you're making me think of with this teaching is that I could start to pretend that I'm those things before I actually am. Like if I see someone getting a gift or eating food that they like or anything at all, I could just think about how that's me, since it is my karma anyway to see that happening, to take possession of that and have that become an engine for me to truly see myself that way, in a way that's not pretending.

[Говорящий 2]
So the other day Geshe-la is talking about how to find a sign in medical relation about the deed that you've done before, how to give the sacred offering to other people. So I think it can combine with the text you translated before about the tonglen, using every breath that you have and sacred, giving everything through your breath to other people without them knowing. I think because I read the tonglen text a few days ago, and one of the sections says, can you actually take away other people's pain and actually give them happiness?

And Nagarjuna says you can, but it will help you to become the one day you actually can take away other people's pain and happiness. So I think it's very good for me to do it. Thank you.

[Говорящий 3]
Alex, please.

[Говорящий 2]
Thank you. Yeah, this is maybe a spoiler for DCI-3 advanced level. But I was translating it and Geshe-la said about beat the boomerang.

And it's beautiful. For me it was beautiful. Like you can be the other part of the deceit or the karma.

Like if they are doing a good thing, you can beat the boomerang. Like you can give them what they deserve or what will grow from their own seed that they are doing now. You can say like, I don't want you to wait for the seed to grow.

So I will beat the boomerang. So I will give you whatever you deserve because you planted it. So I remember that now and I wanted to share it.

I will be the love karma. Wow.

[Говорящий 3]
Thank you. I think we have maybe time for one more, one or two. If there's no one else, I have another one.

I was just thinking about sometimes we feel like there's things we want but there's no people to plant them with. Like we're trying to find the partner or the person to plant the seed with. Maybe this is also a great meditation to just like think of all the people and all the beings that I even don't know.

May they have this that I want or may they be the object of the happiness I want to see in the future. So it's just like expanding the objects that we have to also be generous even if we don't perceive them directly right now.

[Говорящий 1]
First of all, thank you so much for teaching. There was a line I don't remember the verse but it was emphasizing without hesitation. And it just feels like I've underestimated the danger of hesitation.

It's like I don't want angels to hesitate. I don't want the Buddhas to hesitate. It's the urgency, that feeling is something that I haven't connected to the ways that I hesitate when I think of serving someone else.

Or I have a thought of how I could help but the self gets in the way of, oh, is it going to be weird or how am I going to be perceived? So it's just a really beautiful emphasis. So thank you.

[Говорящий 3]
Thank you. Okay.

[Говорящий 1]
I think it's time for pitch three world news.

[Говорящий 3]
Thank you, everyone.

[Говорящий 1]
Thank you, Geshe-la.

[Говорящий 2]
Yeah, thank you, Geshe-la. Thank you, Seiji. Yeah, go to the bathroom because, as Geshe-la said, this may be your last chance.

Okay, so a lot of things happening these days. Wonderful event, YSI. Thank you so much for everything you're doing.

Today I had a chance to go to the YSI house. It's like amazing. It's like, I was talking with Mike about, it's like being in a house built with, you see how they built with bunker carts, like a castle?

[Говорящий 1]
And the atmosphere is pristine. I didn't want to say anything because I felt like anything could crumble the place down.

[Говорящий 2]
So I just want to congratulate you because I don't know what you're doing, but it's amazing. You're building like, I don't know, like an army of enlightened Samadhi people or something. So first I want to show you the certificate that Jigme-la shared with us.

And just, I don't know, she was here and talked to her. She said it's okay to share this. But we are very happy that, well, she went to the bathroom probably.

It's amazing that she went through it. She was going through some health issues, but now she seems to be on her way to a better, how to say, condition. And I just wanted to kind of congratulate her, but also kind of say that it's so wonderful to have her around and wish her the very, very best.

And to please stay and keep helping us and keep teaching us. So thank you, Jigme-la, for everything. And, yeah, just to remind you that we are in the context of YSI.

It's a wonderful event. I was also telling Mike, like, this is kind of, I feel, because I spend a lot of time in Sedona, that this is like kind of a Christmas party when like all the family from all over comes and visits and we hang out. So it's wonderful to have these opportunities as well.

Sometimes it gets a little quiet. Not too quiet, but what I'm saying is like it's very noticeable when so many people come. So thank you for coming.

And in that sense, we want to encourage you and ask for your help if you can and want. This venue is a wonderful venue. You can participate and help us to keep having this venue.

Otherwise, maybe tomorrow we don't have class here. Who knows? Geshe Michael already gave a big support with this.

Thank you so much, Geshe-la. And if you are interested, if you can, please help us for paying off Hatha Yoga Pradipika IV venue. And also, if you are here live, just to remind you, these classes happen every Saturday, every Monday in the western part of the world, in the eastern part.

They happen on Tuesday and Saturday. And last time we did a little mistake. I learned something cool.

Like the Chinese language, they add one line for day. It's like one line for Monday, two lines for Tuesday, three lines for Wednesday, and I don't know, more things like that. Very cool.

And, okay, we were playing a game the other day about what's the relationship between the Four Fruits and the Bodhisattva levels. And I've been really wondering for a long time. Nobody knows.

Nobody cares. I don't know. But really those are the things like sometimes I get very, how to say, excited, but also like I wonder a lot like what, what, what I can find out.

And then our dear friends, I want to thank you so much, Alexander and Helen, Elena. Thank you so much because they help us and what they did is very wonderful. They put the 18 foundation courses into an AI system and then they came up with this answer, which I don't know if it's correct, but it's wonderful to see the attempt.

They say Bumi 1 is Fruit 1. Bumi 4 is Fruit 2. Bumi 5 is Fruit 3.

And Bumi 7 is Fruit 4. I mean, it will be long to read everything, but it's very interesting. And because of that, I want to congratulate you and you made the prize, which is, you want to come and real quickly receive this wonderful book, Karmic Management.

Thank you so much. It's your prize. Plus, I promised $100, but you didn't submit the video yet.

So I'm going to give you $50 and if you, if you do the video, you get another $50. Okay. But thank you.

It's wonderful. It's wonderful and great idea. Yeah, so that's some of the things we try to do, interact with audience and bring a good break where you have good time.

And also, if you can get with something meaningful, God bless. And then, yeah, you can follow, you know, social media things, whatever. Say hi.

Send, if you want to say something or share a project, just contact us. You can send an email or just talk to me. And we are planning an event for New Year.

And that's all. I know we also want to invite you to consider coming to Kyoto. Tim Lowenhaupt is, I don't see him here today, but soon he will be here with us talking about it.

And I think he has good news for people who may want to go. There are new opportunities and chances to join. And, yeah, he will be here probably next Monday talking about that.

Okay, now we have a special interview with a friend of us who is actually right now in, excuse me, Japan. So, could they be kind enough to spotlight Edmond from DSEU and Xiaoping? Is Xiaoping here?

I don't know. I saw her somewhere. I don't know where I am.

Can you hear me? I can hear you. I don't see you.

Oh, yeah, now I see you. Yeah, hello. Hello.

For those of you who don't know, Edmond is one of the main producers of the DSEU, the university that Xiaoping is the president of. And he has exciting news to share with us today. So, Edmond, can you share with us what's new, what's happening in DSEU?

[Говорящий 1]
Yes, of course. Now, for those who don't know me, I'm Edmond Fang. And I previously stayed in Shenzhen, but now I moved to Kyoto with my family two years ago for the DSEU project.

And now I'm staying in Kyoto. And, by the way, Kyoto is a very beautiful city. You will definitely come for the coming ACI event.

So, actually, for DSEU, we have just finished our last term, which is in the U.S. We visited Sedona. We visited Princeton. And also we have classes in Princeton and also inside the Anding building, which is very exciting.

And then after that, now, actually, we just started our enrollment process for our next cohort, which will include the MBA, EMBA, and also a YLP program. Yeah, this is what we have been working on. Actually, our team is quite busy these days.

There will be about because we will start our next cohort in the coming March. And then the first cohort will graduate in March, and then we start the next cohort in March. So this is the season that we are planning all the enrollment activities.

[Говорящий 2]
Okay, so this is a good time for people who want to sign up to be part of the next group. DSEU, I have been so lucky to have the chance, I mean, to be in some of your events, to be in some of the classes. I think the content is amazing.

It's unbelievable. Also, the experiences that DSEU offers are very well thought. Like, you will guarantee have a good time.

When they come to Sedona, it's super, super fun for them. I have seen it. Then they just had a program in New York and New Jersey.

Also, unbelievable. And I see there is a very special and sweet connection that the students get to develop with Geshe Michael, Xiaoping, Stanley, and other teachers. So what I've seen is unbelievable.

It's really worth it. Could you tell us a little bit more about the three kinds of programs that people can sign up?

[Говорящий 1]
Yeah, first of all, we have an MBA program. This program is for the more senior executives. And the next one will have MBAs, which is for the people who just maybe just started business.

And then the last one, which is a new one, is what we call the Young Leaders Program. The target students are from 18 to 24, which means most of the students are having their classes in university. This program is actually quite new.

And one of our short-term goals is to get accredited and start our bachelor's degree. So this YLP program, Young Leaders Program, is one of the programs we started as a preparation for our bachelor's degree. Okay, and that's starting this next term?

It's already beginning? Already starting? Yeah, not starting yet.

The next cohort will be our first YLP program. And actually, we have our first cohort of the EMBA and MBA right now, which this cohort will be graduating in the coming March. And also the coming March will be the starting time of our next cohort.

[Говорящий 2]
Okay, thank you so much, Edmond. So what people should do if they want to sign up?

[Говорящий 1]
Yes, of course. As part of our enrollment process, actually, we have brought out a very large campaign. And here I would like to introduce two of the activities which is going to happen.

The first of all is that on November 20th, which is this Friday, in the World Central Time, which is Arizona time at 9 a.m. in the morning, we will have an English section of our enrollment information section in English online. Can you go back to the previous slide? This one, yeah.

For this one, if you want to understand more what CSU is doing, we will also invite some students for the sharing in this event. And also we will have some admission information about our second cohort. Thank you very much.

So, by the way, you know that Gertrude Michael and our students have visited Princeton. I believe many of them have noticed. And then we will also share one of the videos about the Princeton tour, which is quite interesting.

You will definitely won't miss it.

[Говорящий 2]
Very well.

[Говорящий 1]
And the second one, actually, in Asia, we will plan to have an admission information roadshow in different cities in China and also Taiwan. So, starting from November to January next year, we will visit different cities for different admission information sections there. And then for those interested, you will register.

[Говорящий 2]
Okay, thank you, Edmond. And I will make sure to keep sharing the invitation for people so they can attend. Thank you so much.

Informational programs. Thank you very much. Good to see you.

Best wish. We need to go to the next guest, Errol. Thank you, Errol, for everything you're doing.

Yeah, I think it's really, really wonderful event. I don't know what you're doing. As I say, you're doing amazing.

And I know you're planning more. So, can you tell us what is it?

[Говорящий 1]
Just a couple of minutes. I'll talk about a couple of events coming up. The first one is for our Asian market, our Asian fans, students.

Lady Naguma II is coming up. I can't read. The 28th to the 1st of December.

This is taken from Geshe Michael's teachings. He taught 10 yoga programs back in the day. And we took from a couple of those programs and created a program on five kinds of wins.

Connected to five negative emotions. Transformed into five kinds of wisdoms through 19 different practices. It's very beautiful program.

And thank you, Geshe-la, for teaching us this. If you're interested, talk to one of our Chinese distributors. And it's a very beautiful four-day program.

Second, just confirmed, those dates are wrong. We confirmed them about 10 minutes ago. It's the 5th to the 10th.

One of the greatest texts ever written. I'm excited because I was in three-year retreat for part of these teachings. So I actually haven't heard Geshe Michael's teachings on all of these texts.

So I'm extremely excited, February 5 to 10. We will embark on a new text, a new journey. And thank you so much for teaching.

[Говорящий 2]
You don't know where it's going to begin. You were talking about the beach.

[Говорящий 1]
Yeah, we have to talk to the boss about that. And then lastly, I wanted to talk about a fundraising opportunity. This, we are selling these.

This book holder was from Geshe Michael. Then spent time with Venerable Jigme at her house. And I was talking with Teresa and she said, you know, maybe we talked about pranaya.

It's been at Jigme's house. It's been at Geshe Michael's house. Maybe it's Shantideva itself.

And I got something to confess, JB. JB just yesterday showed us how to wrap a book properly. And it was really cool.

And I unwrapped this. And I was wrapping it back up. And I thought I did okay.

And Geshe-la was watching. He's like, I'll show you how to do that properly. So JB, I'm sorry.

I'm a bad student. Thank you for teaching us the other day. The book is a reverse engineered book.

We took Geshe Michael's translation of the Pradeepika and we made it into a Pecha. Beautiful wood outside and inside. We're going to auction three of them off.

Geshe Michael, we're hoping we'll give a special message on those three on the cover. And then we have another 47 per sale. They'll be signed.

They'll be collector items. So that's our fund. We do a fundraiser every single program.

And we sell things also. And so that's what we'll do this time. Thank you.

[Говорящий 2]
Let's go now to Geshe Michael and Adam.

[Говорящий 1]
Where'd the eyeglass go? Into my... Okay, good.

All righty. Where is Mr. Adam? I'm right here again.

Can you guys see the homework? Yeah, if you can zoom in a little bit for those of us that are aging. Well, I can zoom in myself.

How does that look? Is that a little bit better? It looks like Adam, you're using a slant screen.

You know what? Yeah, sorry about that. I forgot to black him out.

Yeah. Here, give me just one second. Running down the tree.

Oh, nice. Now we've got two handsome guys. I don't see that on my screen.

Rob, any way to help me? I don't know. Oh, it's gone.

It's gone? The homework? You shall return.

You shall return, yes. Almost. Instead, you get me.

Ten seconds. Okay. Adam, you go ahead and do your homework, and I'll catch up.

Okay. Adam, you go ahead and do your homework. Yes, sir.

Okay, is that? Yeah, there we go. Yay.

Okay, yeah, forget anything you saw. I wish I had little pens from Men in Black. I would just erase your memory.

Okay, so Ktripj has been taking some time to really stress, when we perceive a sound or a coffee cup, we simultaneously perceive all of its qualities, but without ascertaining them. So when we perceive a sound, we perceive its impermanence without ascertaining its impermanence. And what impact may that have upon our spiritual evolution?

Whoa. There's not necessarily a right or wrong answer, but... What just popped into my mind is that the Buddha nature that I have has the quality of being the same Buddha nature that the Buddha I will become will have.

And so, in a sense, I'm perceiving that.

[Говорящий 3]
No, I'm not perceiving it. I'm as...

[Говорящий 1]
Well, it's interesting because...

[Говорящий 3]
I'm not ascertaining it, but I'm perceiving it.

[Говорящий 1]
I love it. And that's actually... I focused on one specific thing, but I almost included two.

And the second one that I was thinking about including very much so followed your line of thought there. If we're perceiving a sound or looking at a coffee cup, these are both things that we're directly perceiving with our senses, right? So something like our Buddha nature, or what I was going to focus on, was a coffee cup's lack of existing from its own side.

And that is necessarily an unchanging thing. And we do not perceive that with our senses. The interesting thing there is that our Buddha nature or our quality of being empty is also something that we are one with, right?

But we are not zechic with those things. To be zechic necessarily means to be something which is changing. And to be one with something can also include unchanging aspects of any particular object.

Does that make sense? So I kind of went down that same line of thought, and I think maybe where... where your thought left off, Venerable Upala, was just that we need to specify between being zechic and being chit.

Being zechic means that when I perceive it with my sense consciousness, I perceive all of its qualities simultaneously. That object does have unchanging qualities that also exist with it, that are one with it, but we do not perceive those with the senses. We have to be in a deep state of meditation to perceive those things, which is obviously kind of why I left it out.

But I love it that you kind of almost took the words right out of my mouth. That was really sweet. So there are many ways to approach this question, but one major thing stands out here.

So the way that I went with it, without talking about the unchanging qualities that come along with everything, is that if we understood the changing nature of our own body and mind, we'd use our time more wisely, and our attention would be squarely placed upon adding to the two collections of merit and wisdom. So I would say that our practice and the strength of our practice is directly proportional to how much we've perceived our own impermanence. But I'd love to hear...

anybody else got any ideas? Otherwise we'll move on. So, in his efforts to prove that we do perceive certain qualities of objects of direct perception without perceiving others, what consequence, or here we could say without ascertaining others, what consequence is given by K.J.J. in response to the mind-only assertion that the eye consciousness that holds blue and the color blue are a single indivisible thing? I always hear the Jeopardy, the Jeopardy music starts playing in my head when nobody answers. I'll give you another few seconds and then we'll just unload it. Nobody?

There was a particular argument that we were giving in response to saying that... Here, we'll just go through it. So K.J.J. says that if it is the case that the eye consciousness which holds blue and the color blue were a single indivisible thing, then we would be looking at the foundation consciousness, right? So if I'm looking at the color blue, I'm actually looking at my own mind. So basically the assertion here is that from the perspective of the mind-only school, when we look at the color blue, we're looking at our own mind. However, there's an additional seed that ripens along with the appearance of the color blue which gives the impression that it's out there and separate from us.

So it would follow that if the perception of the color blue and the color blue itself are a single thing, then we could say that we're seeing our own mind as being over there and cut off since we do not perceive our mind as being distantly cut off. Or assert that there are aspects of objects that are perceived and unacknowledged. Does that follow?

Sorry translators, I know it's a mouthful. Okay, so this next one is pretty straightforward. We were getting to a point where we're about to go off and explore the topic of self-perception, self-awareness, apperception.

And Geshe-la said that we're going to write an appendix on this topic. So the second reference that we went to was from Je Tsongkhapa. And he gave a list of four things, which is an exhaustible list, but he specifically gave four things that were addressed in the last class as things that are not accepted by the higher middle way school.

Apperception. Yeah, yeah, totally. Apperception is one.

Rangten on the list. Rangten. Rangten, actual objects.

Yeah, totally. Kunshi. Yeah, and from the perspective of the lower middle way school, that's going to be a hit.

Ranggyuka said in the chat, right? Yeah, I've got my chat previews turned off. I find them, they're a little distracting sometimes.

So sorry if I missed your, Oscar, if I missed your contribution there, sir. Thank you. All right.

Good. Cool. All right.

So we've got new mate. Anybody? Indisputable.

Yeah. Nice. What, Gyan?

Distant. Yeah, totally. Yeah, I put kind of span or the width between two things.

It could be distant.

[Говорящий 3]
Yeah.

[Говорящий 1]
All right. So that's our homework. And here's my translation.

Can you read the Tibetan, Adam? Yes, sir. Love to.

Thank you. Okay. Okay.

Let's check your translation. Of the eight provided here, four are associated with being positive positions. Yeah.

So whose positions, Adam? Higher middle way. Yeah.

These are eight ideas that distinguish Nagarjuna. Okay. The highest viewpoint of emptiness.

These are six. These are eight different ideas that distinguish higher middle way from lower middle way. So it's kind of strange to divide one of the classical schools of ancient India into two parts.

And you might wonder why there's a higher part of the middle way and there's a lower part of the middle way. These eight qualities are what distinguishes the two. Mainly.

So... Yeah. So they don't accept four things, and they do accept four other things.

Okay. So there's four points that they don't agree on with the lower middle way. And there's four points which they add that the lower middle way would not add.

So here's the four that they don't agree to. And we went through those four already in the homework. Rang-tsen.

Rang-tsen means... In the lower schools, they always distinguish between the actual cup on the table and the idea of the cup. The archetype of the cup in your mind.

So this actual cup on the table is an idea that the higher middle way does not accept. In a sense, all things are archetypes. Everything you ever saw was an image in your mind.

You were making up images. So they don't accept there's an idea of a cup and then there's the real cup. They don't accept the second one.

The highest school of Buddhism doesn't accept the second one. Okay. Very, very delicate.

Then, rang-gyu-gi-tak. What's that, Adam? Roughly.

Independent reasons. Which means that the lower middle way school believes that words and arguments have an innate power that make them logical. So unless the other person was insane...

It often happens in the kitchen with your wife or husband. You explain something clearly. You use correct logic.

And they say, No, that's not the way I see it. And you say, But even Buddha would accept this logic because it's airtight. So the higher school is actually saying there's no such thing as airtight logic because the logic that a person hears is coming from their mental seeds.

Okay. It's very interesting. It's very interesting.

So rang-gyu-gi-tak. We don't accept. In the higher middle way we don't accept that certain words will always be understood the same by different people.

As we saw in the recent political year of... It's so nice that that year is over even though it's a sad ending. Okay.

Kunshi. Kunshi is what, Adam? Foundation consciousness.

Storehouse consciousness. Yeah. Now, is it that the higher half of the middle way would not accept the idea of a part of your mind where your karma seeds stay?

Is it that the higher middle way would not accept the concept of a part of your mind where your karmic seeds stay? Do they have a problem with that, higher middle way? They don't have a problem with that.

They do not have a problem with that. That's fine. You can say that.

There is no such location. But the concept is okay. There's a part of your mind where the seeds stay.

That part's okay. But then the mind-only school adds one more thing, which is...

[Говорящий 3]
Or is this by definition?

[Говорящий 1]
You could say that, but more... What's the big thing about blue, Nick? Is it your mind?

You're looking at your own mind? Yeah, you are watching your own mind. That part, the higher middle way doesn't buy.

Okay? The lower middle way, and especially what we call the ones who lean towards the mind-only school, they would say that blue, when you see blue, you're watching the part of your own mind where karmic seeds are stored. And there is no such thing as an external world.

And the higher middle way says that's going too far. That's going too far. There is an external world.

All right. And then rang ring. What's that, Adam?

Apperception. Yeah, this is a... Apperception is a psychology word which happens to be totally correct translation, but nobody ever heard of it.

And it means the ability of the mind to see the mind. Okay? In a single instant.

And the people who criticize it say, you are talking about a knife which could cut itself, or you are talking about a guy who could ride on his own back. And it's just not possible. In a single millisecond, it's not possible that the mind could perceive itself.

Okay, like that. It's not possible. It couldn't be the object and the perceiver at the same moment.

And then the lower middle way school or other schools that accept apperception or the ability of the mind in a single instant to perceive itself. Right? Then they would say, well, then how can you remember that you saw something yesterday?

You know, there must have been a self-awareness going on. And then the higher school says, well, that's not in the same instant. It's maybe a couple of instants later that you saw yourself.

You realized you were picking your nose and you were sitting in front of the whole student, all the class. You know, and then, you know, you can remember that, which proves you were aware that you were picking your nose. But it was right after you picked your nose.

Okay. My examples are going to go down in history, right? All right.

Now, we need four ideas that the higher middle way will accept, right? And these are eight concepts which differentiate the higher middle way. And I didn't know if it was me, I'd always be curious, why is there a higher part of the good school and a lower part of the good school if it's the good school?

If it's Lord Buddha's personal school, why are there higher and lower parts to it? And these are these eight concepts distinguish the two parts of the, the two halves of the middle way school. The higher middle way school says there do exist chidon, Adam.

[Говорящий 3]
Outer objects.

[Говорящий 1]
Yeah, outer objects. Blue. When you see a color blue, unless it's in a dream, for example, you are looking at something outside of yourself, okay?

Physically. And now here it gets delicate, okay? Nyen rang kyi, tong gi dokpa.

I put, because I saw how you unpacked Nyen rang as listeners or the lower paths or people we call listeners and self-made victors. Yeah, that's correct.

[Говорящий 3]
The realization of emptiness by practitioners of lower paths.

[Говорящий 1]
I'm kidding. I'll take it later. Yeah, sorry, we had a popcorn interruption.

Nyen rang kyi, tong gi dokpa. This is an interesting question, okay? Now, there's three, three tracks, three famous tracks in Buddhism.

Lowest track is called listener. Second track is called self-made Buddha and you always have to say immediately that they are not Buddhists, Buddhists. And then bodhisattva track.

So those are the three tracks, okay? And they are distinguished. The third track is distinguished from the two lower tracks by bodhicitta, by the fact that they, their motivation for undertaking their spiritual practice is to reach a place where they can serve all living beings, okay?

So now you, all spiritual practitioners in Buddhism are one of those three tracks, okay? And then the question comes up, in the lower middle way, unless you have bodhicitta, you cannot see emptiness directly, okay? In the lower middle way, unless you have bodhicitta, you cannot see emptiness directly.

You can see the lack of self-nature, but you cannot see emptiness. So then that implies the lower middle way has degrees of emptiness. There's real emptiness, then there's half emptiness, and then there's kind of emptiness, okay?

And only bodhisattvas can see the real emptiness, okay? And they don't refer to the emptiness that lower track people see as emptiness. You're not allowed to use the word emptiness for what lower track people see in the lower half of the middle way school.

You're not allowed to call it. You can call it dhagme, anatman, lack of a self-nature. You cannot call it emptiness.

Emptiness means the one that bodhisattvas see, okay, in the lower middle way, okay? Then the higher middle way says the whole thing is ridiculous. You either saw it or you didn't see it, you know, okay?

And they say, people without the motivation to serve other people can see emptiness. And I like to always point out like great physicists or something like that, you know, like a really amazing physicist or amazing psychologist can perceive that what you perceive in your life is coming from seeds in your mind. That's possible.

They could perceive that, okay? They could perceive that. So that's all.

Lower middle way, they want to have flavors of emptiness, degrees of emptiness. Higher middle way, look, you either see it or you don't see it. And you do not have to have bodhicitta to see it, okay?

You could see it as a scientist or something. If you were super smart or something. Okay?

Okay. So that's the second unique positive belief of the higher half of the middle way. Here's the third one.

Adam. What was it? Denzin?

Yeah. So we also, we accept the tendency to see things as real as an obstacle to nirvana. Yeah.

So this is a difficult point. There's two kinds of jipas in Buddhism. What's a jipa?

[Говорящий 3]
Obstacles.

[Говорящий 1]
Yeah. It means obstacles. Yeah.

You could say obstacles. Yeah. By the way, literally it means shadow.

Okay? Jipa literally means shadow. And I can tell you some naughty jokes about that, but I'm not going to, which proves I have some self-control.

Denzin. So denzin means believing that the pen is coming from its own side. Okay?

Grasping to things as self-existent means believing that the pen is coming from its side. Okay? And there are two kinds of spiritual obstacles and they are strange because the first one is named from what causes it and the second one is named from what it blocks you from.

Okay? There's two kinds of spiritual obstacles. The first one is named from its nasty nature and the second one is named from the beautiful thing that it stops you from.

So it's not parallel. It's a little strange. One is called nyundu and one is called shidu.

Say nyundu. Shidu. Nyundu.

Shidu. What's nyomong? What's nyomong?

Don't say mental affliction. It irritates. It afflicts me.

By the way, if you want to test the translation, look it up on Google. Look up mental affliction. Somebody can do it right now.

Search mental affliction on Google. Tell me how many... You know, it'll brag about how many results it got in the first 10 seconds or something.

I hope or used to. Oh, they don't have anymore. They probably gave up.

Anyway, you won't find more than 10 billion. Okay? Mental affliction.

Nobody uses that word. Nobody. We call negative emotion, right?

So compare those two searches. You can ask the AI. Nowadays, you have to make it simpler so the AI can understand it.

How many times does the word mental affliction occur on Google? And then ask it, how many times does the word negative emotion occur on Google? And if you're a translator, you use the one that has the more results.

Okay? Anyway. So, nyundu means an obstacle in your mind created by negative thoughts.

And then shiddhya means an obstacle in your mind which prevents you from reaching omniscience. You see what I mean? It's not parallel.

One is the nature of what blocks you. And the other is nature of what it blocks you from. And the first one is negative and the second one is positive.

Okay? So, if I had to ask you, if you believe that the pen is coming from its own side, is that more of an obstacle to reaching nirvana or is it more an obstacle to reaching Buddhahood? If you think the pen is coming from its own side, does that more block you from reaching nirvana or does it more block you from reaching Buddhahood?

And the lower middle way says nirvana. Which means the higher middle way says Buddhahood. Or not.

And by the way, the key here is that... Here's a strange one. Misperceiving the pen is not a negative thought in Buddhism.

Okay? Misperceiving the pen is not a kind of mental disturbance. Okay?

It's not a klesha. It's not a nyomo. It's not a negative thought.

Huh? Yeah, it's not klesha. It's not a klesha.

Okay? The first link in the wheel of life is not a klesha. Okay?

The one that causes all suffering is not a klesha. It's not a negative emotion. Okay?

In Buddhism. In the highest schools of Buddhism. And it does not directly disturb your mind which is the definition of a klesha.

Okay? It causes things which disturb all minds. But it doesn't disturb minds.

Go figure. Okay. That's the third one.

And then the fourth one. Oh, this is hard, Adam. Let's see how you translate it.

Tenzin Singse Rinpoche. Enlightened beings never misperceive anything they see. Yeah, good.

So, chul nang. Say chul nang. Chul nang means to have a false impression.

Okay? Chul nang means to have a false impression. Alright?

And when you're looking at a pen, you can see a pen. And then inherently you see that it's coming from its own side. Okay?

Normal human being. And then a few people can see that it's not coming from its own side. Okay?

So, it says here, mistaken impression. What's the mistaken impression? This pen is coming from its own side.

This pen was made in a factory in Japan or something. That's wrong in Buddhism. That idea is completely wrong.

This pen is a Buddha who wanted to hit a tricycle and couldn't do it and became a pen instead. No, sorry, we're in the wrong school. Yeah.

So, chul nang means misperception. Now, there's den dam denpa and there's kun dzog denpa. Say, den dam denpa, kun dzog denpa.

Ultimate reality and fake reality. Okay? Den dam denpa, ultimate reality.

Kun dzog denpa, fake reality. Ultimate reality is always emptiness. Okay?

Which means everything else is fake reality. In the sense that it's an artificial reality. It's created by our mental pictures.

It is not coming from its own side. It's artificial. We create it.

Okay? So, either reality is ultimate reality, which is the lack of not being created, or it's created reality, artificial reality. Okay?

Those are the only two kinds of reality. And here it says, now I'll ask you. So, if I say emptiness is ultimate reality and all other existing things are part of fake reality or apparent reality.

Call it apparent reality. Okay? Now I ask you a tough question.

Does a Buddha see everything in the universe? That's what the word Buddha means. Okay?

So, does a Buddha see all the existing objects in the universe? Yes. That implies they see ultimate reality objects and they see artificial reality or fake reality.

Okay? So, if that's true, do they have any mistaken state of mind? But they see fake reality.

Okay? So, only the higher school, only the higher middle way says a Buddha can be looking at fake reality and not be faked out. Okay?

That's all. And that's the fourth positive quality among the eight qualities, the first four being negative and the second four being positive, that distinguish the higher middle way from the lower middle way. Which always, you were always wondering how there could be a middle way guy who was wrong.

Right? The lower middle way school is wrong on these eight points. That's all.

If they could clean up those eight things, they'd be higher middle way. Okay? And they're not easy.

They're kind of sticky. Right? They're kind of...

To say that misunderstanding reality is not a klesha, is not a negative emotion, that's hard. You know? Maybe I'll stay at the lower middle way.

Okay? All right. Sikpate.

Drup chok shi means Adam. Drup chok as opposed to...

[Говорящий 3]
Like a positive position?

[Говорящий 1]
Yeah. So above, he should have said gac chok shi, which he didn't. He should have said four negative ones and four positive ones.

[Говорящий 3]
Yeah.

[Говорящий 1]
So here he just says four positive ones. Dang chye means, dang chye here means hundred dollars. But I...

That's a lot that they're associated with. Yeah. Okay.

Gibson got it. A hundred bucks. See?

It's worth it to come to Sedona. Yeah. It means for a total love.

Total. Total love. So he had four negative, four negative assertions or four denials of the lower middle way that make it different from the higher middle way.

And then four positive assertions of the higher middle way that distinguish it from the lower middle way. Okay? For a total love, dang chye pa, Gibson, get.

Eight. For a total of eight. Okay?

All right. Now we can start the class. Right, Adam?

Are you done? You got more? I hope not.

[Говорящий 3]
No, sir. That was it.

[Говорящий 1]
Ah, whew. Okay. Okay.

I'll say it again. Rob asked Google, you know, how many times typically would a person use what was it? Mental affliction.

And by the way, it's all Buddhist translations. Okay? It's no normal text.

It's 1,400 something. 1,000 times. How many times negative emotion?

1,200,000. And in translation, in the art of translation, we talk about statistics, you know, statistics of common usage. So you should always go for the more common usage if it's accurate.

Okay? All right. Cool.

I'm back to sharing my screen. Here we go. Can you guys see me?

Am I on? Yeah. Yes, sir.

So I'll tell you what was happening. Adam's text, which is one of the most famous texts in Buddhism. So we're lucky because we are, we are the, what in translation, the art of translation is called the classical period, which means we are in the period of the beginning of the translation of the classics of Asia.

There are 300,000 high quality classics in Asia. There are 530 high quality classics in the West. Okay?

Just for comparison, 530 compared to 300,000. Okay? And that's why people should learn to translate because they're not translated.

So anyway, you got, in, in, in, in there, you have this word called Rang Rik, which means the capacity of the mind to see itself in the same moment, which you could call it self-awareness or something like that. Okay? And the higher school would say it's possible or it's not possible?

They'd say it's not possible. You can see, you can, you can, you can have an emotion and in the next millisecond you can feel that emotion. But you don't, it doesn't happen in the same millisecond.

And that's called apperception, the ability of the mind to see itself in the same moment. Okay? And, I wanted to share with you, I personally, as a translator, I would like to stop and explore this idea because it's important enough to divide the two parts of the middle way school.

It's one of the eight ideas that separates the men from the boys. Okay? So I think it, maybe it's important.

Okay? And I've never seen a discussion of it. I've never seen, I mean there is a, the bear and the bite thing, that's an old discussion.

But Shantideva. But what I did was, I went through and took out references to it that I would like Adam to make an appendix. I would like to have a apperception appendix because I haven't seen a discussion of it.

And if it's, if it's twelve and a half percent of what distinguishes the highest school from everybody else, I think it's worth having a conversation about it. At least understand what the heck it is. So I'm doing a purpose, on purpose detour.

I do a lot of not on purpose detours to old man stories. But I'm not doing it. I chose some, what I think are definitive references to this apperception.

And I would like to read them together. Okay. So they're not in any particular order.

They're in the order that John Brady's search program hit them. Okay. But let me start here.

Okay. I'm curious if the Middle Way School famously says there's not just six kinds of consciousness, there are eight. Okay.

If they're a big deal, you know, if they're called, what's their other name besides mind only? What's their other name?

[Говорящий 3]
Yogacara.

[Говорящий 1]
Yeah, Yogacara, or they are called mentalists. Because they accept eight forms of consciousness. Every Buddhist school accepts six forms of consciousness.

Eye, ear, go down, right? Eye, ear, nose, tongue, skin, and mind. Okay.

Was that six? No. Eye, ear, nose, tongue, skin, and mind.

Okay. All Buddhist schools accept six consciousnesses. Mind only school adds two, which is alaya-vijnana, foundation consciousness or storehouse consciousness, and yeah, messed up mind, which is good translation.

But they actually accept wrongly also. They accept nine. Okay.

They don't accept eight. They accept nine. And then, here's some statistics.

Okay. In words, first translation of the mind only school, which is the best translation of the mind only school ever done into a foreign language. Okay.

His first book is the best translation about the mind only school ever done into a foreign language. His second book is going to be better, but it's much, much more difficult. So, that apperception or the ability of the mind to see itself in a single millisecond is mentioned twice in the most important mind only book ever translated.

And it doesn't define it, and it doesn't explain it. It just mentions it. Okay.

That's kind of frustrating. Okay. And then, guess how many it's mentioned in the ultimate mind only book by Je Tsongkhapa?

Not once. Which is Word's second book that, you know, it took us ten years to get on it. Okay.

It's never mentioned. And this is supposed to be one of the great ideas of the mind only school. Okay.

So, I'm frustrated. I want to go dig around and see what information we can get about it. So, here are random mentions in John Brady's 300,000 books.

Right. About apperception. And maybe by the end of these quotations, we will understand it better.

And this is, doesn't count in in my paid time. This is, this is three. Okay.

We're doing this because we want to know and not because it's in the book. Okay. Which is the mixed nuts characteristic.

All right. So, I'm going to ask, I put it in the larger typeface. Okay.

I isolated the important ideas. Okay. So, Adam, who's going to read the big letters here?

You know, let's see, who's in the audience? I remember, you know, Wan, can Wan help us? Yeah, and then if you want, Adam, I can ask the victims here to choose the next victim.

And it's kind of automatic.

[Говорящий 3]
Okay.

[Говорящий 1]
Perfect.

[Говорящий 3]
All right.

[Говорящий 1]
We covered this section.

[Говорящий 3]
I'm sorry.

[Говорящий 1]
Okay. Let's skip that one. What it says is, chi den nangwa nyen me pe, it is indisputable that other objects do appear.

Therefore, kun chi rang re yu min la, there's no such thing as storehouse consciousness, and there's no such thing as our perception. Now, which means, nobody can argue that things appear to us on the outside. Therefore, I find the idea of storehouse consciousness to be mistaken.

Because the concept of storehouse consciousness is that when you see a pizza, and I don't know why I'm thinking about that, you don't see it as an outside object. You are watching something in your own mind. Okay.

When you see an actual pizza, it's something in your own mind. Okay. That's mind-only school.

That's why they're called mind-only. Okay. But, he says, if you could, if outer objects were undeniable, then our perception would also be impossible.

[Говорящий 3]
Mm-hmm.

[Говорящий 1]
That's, you know, you got to cook that. Got it? If outside objects exist, then the mind-only idea that there's a part of your mind where seeds open into blue, and you're watching blue inside your own mind your whole life, you never see an outside blue.

Okay, I can buy that. If it's the case that I do spot an outside blue, and it is an outside blue, then the mind-only school is wrong. Okay.

But, he also says in the same breath, if it's the case that there's an outside blue, there's no such thing as our perception. There's no such thing as the mind perceiving itself if there's an outside blue. Go figure.

Somebody, some great scholar said that. Okay. Who was that?

Tsongkhapa. Tsongkhapa. All right.

Does that have to do with the time gap, discrepancy there? Could be. The subject and object would be ripening in the same moment?

Yeah, I would like... That's a pretty cool idea. So, Adam's saying it takes time to perceive an outside object.

So, if to perceive an outside object is to perceive your own mind, that doesn't take any time. Okay. You don't have to go to the outside, see the object, come back, say, I saw it.

Okay. Could be. I like that.

Okay. I got big letters here, Adam. Should Haso...

Is Haso going to read? Are you ready? Yeah.

We should have Haso... Oh, we finished this part. We finished this part too.

Yeah, we've already done this part as well. Okay, Haso, can you read this one? Daeyang?

[Говорящий 2]
Yeah. Okay. Daeyang, che su, che pa matrup, che kung pa, jung shi pang, rang rik me pe, drup chet ten, chi dun ngang wa, nyon me, che pe, che pe, che pe chi dun, yo pe, drup chet ten no.

[Говорящий 1]
Okay. So, some other author has mentioned apperception, the ability of the mind to see itself in a single moment. Okay.

And this writer is also Tsongkhapa. Okay. And, so I tried to choose the big gun.

Now, che su is a word you guys don't know. Okay. Che means to examine.

Su means to be patient. But, che su is an ancient word for... How can I say?

Let me think about it. Che su means, like, I don't know, you drove here in a car, right? So, can you see that car?

[Говорящий 3]
Yes.

[Говорящий 1]
As a kind of a memory image, right? Like, you can close your eyes and say, yeah, I drove here in a car. What color was it?

Oh, it was white, you know. So, that's a reflection. We call it a reflection or a recollection.

Okay. There's a big question in the Pramana schools, in the second school, about what is correct perception. Is recollection a correct perception?

I'll give you the background. According to that second school, which is called the detail... not details...

logic schools, sutras, according to them, there's only two kinds of accurate perception. One is direct, like your eyes, and one is logical, like, I think my car is still in the parking lot because I didn't hear anybody steal it. Okay?

Seriously. So, so where does recollection fit into those two? Would the second school say that a recollection is a correct perception?

And if you say, yes, they would, you have to tell me which of the two it is. Is it a direct perception or is it a logical perception? Yeah, you could argue that recollection is a logical perception.

Okay? You could, you could argue that and some people do argue that. You know, I'm, I'm assuming I drove here in a car because I'm here or something like that.

Okay? But it's not really a logical process to remember a car. You see what I mean?

So, where does that fit? de yang chesur shepa ma druk che. Okay?

It says, some people say that kind of recollection is not a pramana. It's not an accurate perception. Yeah.

It doesn't qualify as a, as strongly as seeing the glass of water or logically establishing that your car must still be in the parking lot. It's too flimsy. A recollections, and recollections are notoriously flimsy, like in a marriage.

You know, that's not what I said yesterday. Yeah, it is. You know, I mean, recollections are notoriously, what do you call it?

They, well, they change. They, they change instantly. Okay?

So, anyway, the lower schools, there's a debate in the Buddhism, is a recollection an accurate perception? Okay? And he says, ma druk.

It's not. Okay? It's not a tsema.

Okay? kun shi dang rang rik me kye druk che, That's a proof that storehouse consciousness and apperception are not real. Saying that recollections are not accurate perceptions is a proof that storehouse consciousness and apperception are not correct.

That's sung kompa. And how he makes that leap, okay, that's subtle. Okay?

You'd have to chew on that. Okay? You gotta chew on that.

Most people don't even know what che she means, so it doesn't matter.

[Говорящий 3]
But, anyway.

[Говорящий 1]
Geshe-la, earlier in our text, like two years ago, we reached the section where we were talking about che she. Yeah. And K.J. K.J. J.

[Говорящий 3]
made the assertion that it, it, it actually was an accurate perception.

[Говорящий 1]
Yeah. Che su shepa ma druk che. Okay.

This quotation says, when I say that recollection doesn't even exist, what I mean is, I'm just trying to prove to you that kun, she, and rong don't exist.

[Говорящий 3]
Okay.

[Говорящий 1]
So let's, what we're doing with this string of quotations is we're taking important quotations about apperception out of many different great books. And I'm just saying by the end maybe we'll have a clearer idea. I don't think we have to resolve every single one.

But somebody's of the opinion that it can be proven that storehouse consciousness and apperception don't exist. Which means the minority school is wrong. Okay.

All right. Now, here's more. Chi dun nangwa nyunme.

What's that, Adam? Very famous quotation. Chi dun nangwa nyunme.

It's indisputable that outside objects appear. Yeah, come on. You know, don't tell me I'm watching, when I look at this cup of water, don't tell me I'm watching part of my mind.

Any fool can see it's not in my mind. Okay, that's the quotation here. It's very famous.

Chi dun nangwa nyunme, you know. The fact that things appear outside. Come on.

That's all it says. That things, the fact that things appear outside. Things can appear outside.

Come on. Okay. That's all.

That's famous quotation. Things don't appear outside. Come on.

Nyunme. Okay. All right.

Chi dun yu. Outer objects do exist.

[Говорящий 3]
Okay.

[Говорящий 1]
Yeah. Therefore, and that proves it. Okay.

All right. If outer objects exist, then two states of mind that the mind-only school want to add to the list of six consciousnesses don't exist. And they are kunshi, storehouse consciousness, and then rang vik, the ability of the mind to see itself.

So, so far, what information do we have about these two states of mind? There are big guys who say they don't exist. Okay.

That's all. That's all we got so far, basically. Now we got a quotation from, oh, Tsongkhapa.

Another one. For the guy who never mentioned it in his book on the mind-only, he's got a lot to say about it. so Haso is picking the next victim and we have five minutes.

Okay. Oh. Francisco.

I left my heart. I leave my heart, if I love the world. to die for myself.

I left my fate and my will not written. Oh, yoreva. Dangri.

I left my will I think I gave you a wrong definition of chesa because this chesa is different and it's better. Okay, so I'm questioning my own interpretation before. This chesa means something different.

Okay, so here what does sepa mean? Patience. And che means to examine.

And chesa means can it stand up under examination. Okay, can it stand up under examination. So we'll have to go back and look at the first one.

Here it's more clear. Can we kind of think of it like chaegom? Chaegom.

Yeah, but chesa, the classic chesa is if the pen existed from its own side then the dog would have to want to write something. Okay, if the pen existed from its own side then the dog would have to write with it. Okay, therefore a pen which is a pen from its own side does not stand up under examination.

And that's chesa. Okay, that's how he's using chesa here. Se means to be patient, but it means to stand up under examination.

Okay, to bear examination. Okay, and like analytical reasoning? Yeah, that's the chae.

Yeah, that's the chae. But chesa means can the pen that was made in the factory stand up under tough questioning. And the answer is no, it cannot.

That's called chesa, stand up under examination. Okay, it cannot bear examination. And you say I can't stand it anymore, I can't bear it anymore.

That's patience, right? So in Tibetan the word is the same. To bear examination and to bear someone else's insults are the same word in Tibetan.

And they are in English. Okay, nibbā rāṅgrik mithepaṃ. Rāṅgrik mithepaṃ means what, Adam?

[Говорящий 3]
That our perception is incorrect.

[Говорящий 1]
Yeah, to say that the mind can see itself in the same moment that it sees something else. You see, the idea is, can the mind hold two objects at the same instant, you know? Can you have a thought of being upset, and can you be aware that you're upset at the same moment?

And they say no. The awareness that you're upset is a millisecond later. But in a single instant your mind cannot perceive two disparate objects, two completely different objects, okay?

You can't be aware that you're upset till after you're upset. Although it could be a millisecond later, okay? Therefore there's no at-perception.

Although it feels like at-perception, okay? Are you upset? Yes.

Are you aware you're upset? Yes. But you're not really.

You're remembering that you're upset. Okay, okay? Okay, gyur tsen tso, what's the main reason why at-perception is mistaken?

Rigpe chesur mepa. Because it doesn't stand up under chesur reasoning. Yeah, the idea that you could be upset and be aware that you're upset in the same millisecond is illogical, okay?

You'd have to be upset and then in the next millisecond you'd have to be aware that you're upset, okay? So it's illogical. Chesur, it cannot stand up under examination.

Tulpa ngama dandate is similar to cases we had before. And then here's something interesting. This is a quotation from Je Tsongkhapa, right?

And he's quoting Dong Tun, which was written by who? Khetubche. And it happens to be the book we're studying right now.

[Говорящий 3]
Yeah.

[Говорящий 1]
Okay, so it appears to be that Tsongkhapa is quoting his student, which is strange, unusual, okay? Because students are always wrong. Okay, Dong Tun Le.

Theonggyurwa means what? And by the way, we're out of time, but we're gonna go one more minute. Theonggyurwa means what?

Consequence stronger. Yeah, the higher school of the Middle Way, Prasangika, Theonggyurwa. They do not believe in the self-existence of logic.

They believe, above all things, that logic is, what do you call it? Subjective. Okay.

They believe that logic is subjective, okay? So why are they called logicians? Why are they called consequential, which is the highest form of logic?

If they don't believe that it's real.

[Говорящий 3]
And they fling consequences based on the other person's assertions.

[Говорящий 1]
Yeah, they love this logical technique of, you know, a person says, all fruits are orange, and you say, oh, so bananas are orange. You know, that's their big thing. They love to frustrate the other side, and they are named after that mean tendency.

To turn a person's ideas back on them. Oh, I guess bananas are orange. Their name, Prasangika, means a sarcastic implication.

They are the sarcastic school. But Geshe-la, doesn't that presume that they're understanding what the words are being said in the same way that the lower level of the school does? Yeah, it could be.

Yeah, very possible. Okay, we're out of time. I'm trying to finish.

These guys got to go to the bathroom, or eat, or both. Why do, by the way, thug means, thug means to meet somebody, or to come to that, you know. The ultimate reason, everything the higher middle way school says, comes down to, thug.

Okay, comes down to. Thug means comes down to. Okay, all that they're saying about, all these mind only stuff, comes down to one thing.

So, sorry, Rang sen tan ye duang ke mi len. Translate that, Adam, we can all go home.

[Говорящий 3]
That reasons are, we, that ke mi len, we don't accept.

[Говорящий 1]
No, don't go that far. Don't go back that far. Just say, okay, translate rang sen tan ye duang ke mi len, that one line, and then we can go home.

[Говорящий 3]
Yes, their reasons are nominal, and we don't, we don't accept that.

[Говорящий 1]
No, we don't accept, we don't accept the idea of one thing. Oh, actual objects, excuse me, sorry.

[Говорящий 3]
Yeah, sorry, I don't know what I was thinking there.

[Говорящий 1]
Even nominally, we don't accept the idea of an actual object, okay. We don't accept the idea of an actual object, okay. We don't accept that there's an actual cup out there.

Yeah, that's all. All of our, the reason we can't accept our perception, is that we cannot accept the division of reality into archetypes and things. The reason we cannot accept your mind only fancy states of mind, is that we cannot accept the division of reality into mental archetypes and actual cases in the real world.

We cannot accept that division. I'll say it again. The reason we can't accept your fancy mind-only states of mind that you want us to agree to is that we cannot accept the division of reality into ideas, concepts, archetypes and actual things in the world.

We can't accept that division. Why? Tell me that and you can go home.

Who's talking? Higher Middle Way, highest school of Buddhism. The Buddha is talking.

I cannot accept your division, you lower Buddhists, of the reality into the real stuff. You're talking about them nominally.

[Говорящий 3]
You're not saying that actual objects exist, don't exist from their own side.

[Говорящий 1]
It's a little bit cooler than that. I'll say it again. I'll say it again.

Mind-only school and you other guys. The reason we can't go along with you and Lower Middle Way. The reason we can't go along with our perception.

The reason we can't go along with Storehouse Consciousness. The reason why we cannot accept your version of Master Consciousness is that we cannot accept a grand division of all reality into mental archetypes and real stuff. Why?

Because real stuff is mental archetypes in the highest school of Buddhism. Got it? Therefore, is everything in your head?

No. If you think so, go stand out in front of one of these cars speeding by and you will get a broken leg in your head. But you don't have to worry about it.

Got it? So, it's a beautiful idea. I cannot accept your grand theory about a reality in the mind and a reality outside because it is in the mind.

I cannot accept your division into things that are created by the mind and then real things. I can't accept that because real things are the things that your mind creates. They are unified.

They are the same thing. Got it? The pen is coming from you.

Got it? Cool. Very beautiful.

So, I can't accept these extra mind states that you talk about because they're not necessary. We already said that. Got it?

It's very beautiful. It's very deep. All right.

We'll continue to struggle and Adam will continue to translate all the big fat letters in the next few pages to see if there's more cool stuff inside of it. One, two. Okay, Adam?

Yeah, I'll just keep going. For your homework, for your translation homework, translate the next two sections of big letters. Okay?

Okay. All right. Then I'll allow you to go back to the book.

Okay? Cool? Yeah.

All right.

[Говорящий 3]
Bye.

[Говорящий 1]
Thank you, Adam. Say hi to my little granddaughter there.

[Говорящий 3]
Definitely will, sir.

[Говорящий 1]
Eva. Oh, my God. She's getting so cool.

[Говорящий 3]
Thank you for the class, Geshe-la.

[Говорящий 1]
Yeah, give her a hug from me.

[Говорящий 3]
It's really helping you, answering a lot of questions I've had. Thank you.

[Говорящий 1]
Okay. Bonsoir.

[Говорящий 3]
Thank you, Geshe-la. Thank you. What time are you on December 13th?

[Говорящий 1]
In Flagstaff. By the way, he could care less if you go, but I just want you to go. Okay.

All right.

[Говорящий 3]
Thanks.